as well as her deformity and that shee might see her selfe faire in Christ as well as black in her selfe he useth this insinuating sweet forme of Speech O thou fairest among women Secondly Observe That the Church is exceeding faire and beautifull in Christ's eyes The false Church is compared to a woman Revel 17. But an Harlot drunken and beastly and the severall parts thereof to Aholah and Aholibah Ezek. 23. whose Breasts are pressed and the Teats of whose Virginity are bruised but the Spouse of Christ is beautifull for whom he gave himselfe That he might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and blamelesse Ephes 5. 25 26 27. And saith the Apostle The blood of Christ cleanseth us from all sin 1 John 1. 7. And to this purpose see how the Church is compared in Revel 12. 1. to a Woman cloathed with the Sun and the Moone under her feet and upon her head a Crowne of Twelve Starrs The Church is resembled to a woman for her beauty cloathed with the Sun the brightest and most glorious Creature in the World darting forth it's glorious beams into all parts such is the glory of her life and conversation such is the beauty of all her graces such is the brightnesse of her heavenly doctrines and as for Jewish rites and ceremonies and all worldly glory which are mutable like the Moone shee doth tread them under her feet as things far beneath her and for her Ornament or Crowne shee hath Twelve Starrs upon her head and as for Crownes of gold and all worldly dignity shee treadeth as dung under her feet having the Stars towit those severall lights which Christ hath set up in her as so many precious stones set in the circumference of a Crowne for so many lights or glorious dispensations given her of Christ to be glorious Ornaments about her head Well then might Christ say unto her Behold thou art faire my love Behold thou art faire And O thou fairest among women But now we must take notice of two things First that this beauty is not naturall neither doe we receive it from nature for so we are shewed by the Prophet Ezek. 16. by nature we are uncleane and loathsome our Nativity was of the Land of Canaan of Amorites and Hittites Vers 3. And we were cast out as being loathed in the day of our birth Vers 5. polluted in our blood Vers 6. but Secondly it is a supernaturall beauty Hence the Apostle exhorts us to put on the new man Ephes 4. 24. He useth the metaphor of putting on to shew unto us that those graces of the new man are as so many venust and beautifull Ornaments to our souls Thus the Lord put excellent Ornaments upon his Church Ezek. 16. 7. and covered her nakednesse Vers 8. washed away her blood Vers 9. decked and adorned her with Chaines and Jewells c. and so shee came to be exceeding beautifull in his eyes Vers 10. 13. The Church shines in the bright beams of Christ's excellency her beauty is a derivative beauty which flows on her from the Fountain of beauty as the members shine in the glory of their head and as the wife shines in the glory of her Husband so Christians shine in the glory of Christ Thirdly Observe That the Saints are most faire in Christ's eyes when they are most deformed in their owne The Church as being privy to her owne deformities calleth her selfe black Vers 5. but here Christ calleth her fair yea the fairest among women and in Vers 15. he magnifieth her beauty The Church is never more faire then when shee judgeth her selfe to be most deformed never more happy then when shee accounteth her selfe most miserable never more holy then when shee reckons her selfe most of all polluted shee is never richer then when shee sees her selfe to be poorest of all for the sence of misery poverty deformity and weaknesse is the Primum mobile the first mover as it were that causeth us to looke for help from another when we are sensible of evill then we run to the fountaine of good so saith the Apostle When I am weake then am I strong 2 Cor. 12. 10. That is when I am weake in my selfe I am strong in Christ and when I am weake in the flesh I am strong in the Spirit And in Vers 9. His strength is made perfect in weaknesse The Apostle doth not meane in thus speaking that the strength or vertue of God can be either increased or diminished but then it is said to be perfect when it manifesteth it selfe to the full and demonstrateth that nothing can overcome or conquer it the greater the infirmities of the Saints are and the greater their assaults and temptations are the greater and stronger doth that power and vertue appear to be that supporteth them under such infirmities and temptations So that when our weaknesse doth most appeare the perfection of Gods strength is most seene Thus it is Christ doth not esteeme of his people more at one time then at another but onely the difference is in the making out of his love to us and there is never so much of the beauty of Christ seene in us as then when we see our selves most deformed Now from this sweet compellation and most amiable forme of Speech O thou fairest among women Christ proceedeth to give his Church direction First in the way where shee should goe Secondly where shee should seed Goe thy way forth by the footsteps of the Flocke and feed thy Kids beside the Shepheards Tents Goe thy way forth c. In the Originall it is Goe forth for thee or Goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy selfe So the Lord said unto Abraham Goe thou forth of thy Country or Goe forth for thy selfe Genes 12. 1. That is up and be going and I will goe along with thee And thus we are commanded to goe forth and meet the Bridegroome Mat. 25. 6. The Hebrew word Goe forth is applied to diverse things as going from place to place Genes 8. 7. to going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exivit prodiit processit egressus fuit forth of the womb Genes 15. 4. to the rising of the Sun Genes 19. to the going forth of the word of God Genes 24. 50. It signifies an hasty going forth as in Exod. 12. 31. Arise and get you forth saith God to Moses and Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go out the Hebr. word hath in it aprick extraordinary which increaseth the signification as an hasty going forth that is make hast and stay not but goe speedily and serve the Lord. And in Genes 19. 14. Lot advised his Sons to arise and be gone that is hastily with all speed So that we may take the meaning of the words thus Goe forth abide no longer under false Shepheards sit not
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
from Beasts and a beast in the shape of a man is the worst of all Our affections are very pleasant delightful to us this object is as pleasant as our affections there is no object in the world but there is a wil inclinable to close with it now what better object can our wil affections have then Christ 4. Observe The affections of the Saints are more ingaged to â—hrist consecrated to his love then unto the greatest delights in the World More then wine Wine is put by a Synechdoche for all pleasant and delightful things in the World yet saith the Church we will remember thy loves more then worldly minded men do remember Wine yea more then we our selves doe remember our worldy injoyments A Saint may love the Creature according to that Character God hath stamped upon it but still he setteth Christ on the top of his affections witnesse David in Psa 73. 25. Whom have I in Heaven but thee and there is none in Earth that I desire besides thee When we let our affections run out upon the Creature we doe but lose them and they become unprofitable unto us but when they are set upon Christ we lose them not he makes them Heavenly and gracious and gives them to us againe whatsoever we expend on Christ in Christ we shall find it again The upright love thee Hence Observe That the Saints are perfect and upright in a Gospell account A man is that in Gospell account which he sincerely desires to be a beleiver aims at perfection and therefore he is called a perfect man his desires carry the denomination of the thing desired Now that part in man that hath the predominancy and is most active that part carrieth the denomination of the whole now uprightnesse and righteousnesse holinesse and sincerity these carry the greatest sway in the hearts of the Saints they being sanctified in every part in soule and body and Spirit hence they are called holy righteous pure undefiled and clean having their Conscience clean by the blood of sprinkling and the like Secondly Observe That holy and righteous men are onely fit to praise and make mention of the love of Christ All the righteousnesse of the will of the mind of the affections will praise and celebrate Christs love but as for unrighteousnes it is enmity against Christ and unfit to mention or to praise his love And therefore the exhortation is to the righteous Ps 33. 1. Rejoice in the Lord O ye righteous for praise is comely for the upright The word translated comely denoteth a fair and comely grace for which a thing is to be liked or desir'd The Apostle expresseth it in Greek by fair and beautifull Rom. 10. 15. How beautifull are the feet of those that preach the Gospel c. That is how desireable are the feet of those that preach the Gospel For the beauty of a thing makes it to be desired now the praises of Christs love are most desireable and glorious in the Saints none but they are fit to record and make mention of Christs loves Lastly Observe The Saints by remembring and making mention of Christs loves are the more confirmed and increased in love towards him The Church had declared before that those chast and pure virgins loved Christ but here she doth mention it again to declare that now the Spouse had been in the Bed-chamber of the King and had a sight of those heavenly treasures which are reserved for her whereupon shee rejoyceth with exceeding great joy and doth also record and rehearse all his loves and by this means all the upright are enflamed more more with love to Christ As fire is encreased by adding of fuell unto it so is our love to Christ upon fresh and new manifestations of his great love toward us VERS 5 6. I am blacke but comely O yee daughters of Jerusalem as the Tents of Kedar as the curtains of Solomon Looke not upon me because I am blacke because the Sunne hath looked upon me my mothers children were angry with me they made me the keeper of the vineyards but mine owne vineyard have I not kept IN the precedent verses we had the Churches first speech unto Christ professing her faith and love now we have an Apostrophee or her aversion or turning of Speech from her Beloved unto the Daughters of Jerusalem to prevent those scandals and offences which might arise in respect of the Churches afflictions and infirmities which she was subject unto in this life It falleth out sometimes that some do love them that do not love them again and so the objection might be thus Thou art enflamed with a vehement and passionate love but is it not towards one that careth not for thee and one that doth farre excell thee For thou hast set him forth to be a glorious and great King so gracious and loving so sweet and pleasant so faire and beautifull so rich and compleat as that nothing under heaven is any way comparable unto him Now how is it possible that thou shouldst be a Spouse to such a glorious Bridegroom how should he love or delight in thee thou art but a black hued Virgin therefore canst not be fit to match to such a beautiful sweet King as is Messiah Now she answereth all this fully and that first by a double adjunct of colour or hue one contrary to the other 1. By confession I am black 2. By refutation but comely Both which are illustrated by two comparisons 1. To shew her blacknesse As the tents of Kedar 2. To shew her fairnesse As the curtains or the hangings of Solomon vers 5. Now she proceedeth unto a more full answer because none should take offence at her blacknesse as to impaire her dignity or worth or more lightly to regard or esteem of her and this she doth 1. By admonition to the daughters of Jerusalem not to despise or disdain her in these words Looke not upon me because I am black 2. Shee rendereth a reason of her admonition and that is drawn from the cause of her blacknesse and the cause is three-fold 1. From the supream cause The sunne hath looked upon me 2. From the instrumentall cause my mothers children were angry with me c. 3. From the impulsive cause which was internal wholly in her selfe that is though they made her the keeper of the Vinyards yet she kept not well her own Vineyard I am blacke but comely The Hebrew word here translated blacke signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denigrari Nigresceie nigrnm esse In pih diluculo manè sedulò studiosè quaerete a nomine blacknesse or darknesse and therefore the Hebrew word Mishchar is taken from the same roote which signifies the morning or the day-dawning because of the blackness or darknesse thereof 1. By blacknesse or darknesse we may understand affliction or tribulation so the Prophet calleth tribulation night because the solitarinesse and fear thereof is like the darknesse Isa 26.
as poore yet making many rich as having nothing yet possessing althings They were not so indeed but reputed to be such or they were like unto those that were so indeed but they had but the shaddow of afflictions Hence it is saith the Apostle that we faint not though the outward man perish yet the inward man is renewed day by day 2 Cor. 4. 16. We have new supplies of strength every day And saith the Apostle our afflictions are but light but our glory we expect is weighty our afflictions are but momentary but our glory is eternall that our glory far exceedeth our afflictions Because the Sun hath looked upon me The Church gives a reason of her blacknesse to the end the Daughters of Jerusalem might not be offended with her and that because shee was under the scorching Sun of Persecution Hence Observe The afflictions of the Saints are many times causes of offence to weake Christians As for such as are meant in the Parable of the stony ground they are wholly offended when the Sun of Persecution ariseth on them mat 13. 21. but not onely such but the Saints themselves by reason of weaknesse are much cast downe All of you saith Christ to his Disciples shall be offended because of me this night for it is written saith he I will smite the Shepheard and the Sheep of the flock shall be scattered abroad Mat. 26. 31. By reason of their weaknesse their hearts fail'd them and they left Christ But this proocedeth from the distemper of their spirits and from the flesh for they ought rather to doe as the Apostle saith of himselfe and the rest of the Saints Being justified by faith we rejoyce in tribulation knowing that tribulation bringeth experience experience patience patience hope and hope maketh not ashamed because the love of God is shead abroad in our hearts Rom. 5. 3. So that we being justified and freed from sin and from the evill of affliction it should make afflictions and tribulation so wellcome unto us as that we should not be troubled or moved at them Secondly Observe That it is incident to the most godly in the World to have tribulation and affliction in the flesh So saith the Apostle All that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3. 12. And therefore it is that Christ asked his Disciples whither they could be Baptized with his Baptisâ—ne and withall tells them that they should drink of his Cup and be baptised with his baptisme Mat. 20. 22 23. That is you shall indure afflictions like to mine and such as shall be my entertainment in the World the same shall be yours And againe he saith if we will be his Disciples we must take up our crosse and follow him Mat. 16. 24. there are many that seeing the crosse will step out of the way but saith Christ my Disciples must not goe out of my way to shun the crosse but rather take it up and follow me who have endured the crosse and despised the shame Heb. 12. 2. for the afflictions which we suffer in this life are not worthy of the glory which shall be revealed Rom. 8. 18. Satan desired to sift Peter as wheat Luke 22. 31. Now wheat is one of the purest sorts of graine and therefore requireth the most sifting So the Saints and the purest of them doe many times endure the greatest siftings and trialls Now although God doth dispense outward things alike to all and causeth the sun to shine and the raine to fall upon the good and upon the bad yet he hath different ends and worketh severall effects by thus his dealing He afflicts the Saints to purge and purifie them but he afflicts the wicked to destroy them As Gold is purged by the fire so by fire is stubble consumed as Wheat is cleansed by sifting so chaffe is scattered abroad as the Sun causeth a dirty Channell to stinke so it causeth the sweet flowers to give a fragrant smell Hence it is that Job saith When he hath tried me I shall come forth like Gold Job 23. 10. God doth chastise his people saith Augustine that we should not bee over-greedy of these things which in this world are August de civit dei lib. 1. cap. 9. Vt nec bona cupidius appelantur quoe mali quoque habere cernuntur nec mala turpiter evitentur quibus boni plevumque affiâ—iuntur common to the wicked neither with basenesse and reproach shun those evills which wee see for the most part happen to the godly My mothers children were angry with mee Such as were neerly related to her and did professe themselves of the same faith and had been â—one one society with her Hence observe 1. The greatest enemies of the Church are such as are the neerest in relation unto her Where there is the greatest sympathy when divided turns to the greatest antipathy Hereof David complaineth I am become saith he a stranger unto my brethren and an alien unto my mothers sonnes Psal 69. 9. Such was the enmity of Cain towards Abel of Esau towards Jacob of Absolom towards David and as in naturall relations so it is in civill relations and in some sort in spiritual relations for they that professe themselves of the Church are great enemies unto them that are faithfull in their own Society Secondly Observe That the greatest pretenders to religion holinesse prove many times the greatest enemies to the same Many will pretend godlinesse and yet are haters of that godlinesse which they do pretend The Prophet describeth such as these in Isa 48. 1 2. Such saith he are called by the name of Israel and are come forth out of the waters of Judah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse For they call themselves of the holy Citie c. Here we have a people as formall as possible can be they are called by the name of Israel they glory and rest in legall shadows and they did swear by God professing to serve him by making mention of his name they loved to be named by the holy City of Jerusalem but all this was not in righteousnesse but they used all these things falsly and to deceive Such were the false Prophets and false Brethren of the Jewish Church such were the Scribes and Pharisees in Christaâ—ne None pretended more holinesse and strictnesse in respect of outward formes then the Pharisees did Josephus saith they used a very austere and strictkind of life did not adict themselvs to any delicacy Josephus Antiq. lib. 10. cap. 2. but diligently follow that which their reason induceth them unto they honour their Elders neither dare they reply or reproach them for their admonitions Beside the Scripture sheweth how strict they were in legall observances I was as touching the law saith Paul a Pharisee concerning zeale persecuting the Church and touching the righteousnesse of the law blamelesse Phil. 3. 5
other things meet in Christ as in a Fountaine Christ is as the Center and resting place of all the affections of the Saints Secondly Observe The love of the Saints towards Christ is a hot vehement and an ardent love The Saints burne in their love towards Christ all their affections are as it were set on fire by the flames of his love kindling and enflaming of their hearts When we bring our hearts to the fire of Christ's love they must needs wax hot within us United love must needs be very strong like unto the Sun-beams when they are contracted and meet in a Burning-glasse are of great force and strength such are the affections of the Saints unto Christ Where thou feedest where thou makest thy Flocks to rest at Noone Here we have the substance or matter of the Churches Petition shee desires to know the place 1. Of feeding 2. Of lying downe Feedest In the Originall it is Where or how thou wilt feed That is where thou art wont continually to feed thy flocke The word Flock being omitted in the Originall is supplied as is usuall in Scripture as in Gen. 29. 7. Water ye the Sheep and goe and feed that is feed the slock The word Feed comprehendeth all the duties of Pastor or Shepheard as feeding guiding governing and defending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere pascere se pasci depascere St Metaphorice pavit homines rexit gubernavit docuit the flock Hence it is Kings are said to feed their people in which respect they have the title of Shepheards as in Psal 78. 71 72. David was taken by the Lord from the Sheep folds from following the Ews great with young and he brought him to feed Jacob his people and Israel his inheritance Hence it is Christ is called the Shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lingua sancta proâ—rié pastoiuÌ„ est aut ovium ponitur enim transitivé intransitivépro subjectorum ratione in transitive cum ovibus attribuitur aut hominibus seipsos pascentibus Rivertus in Psa 23. 1. of our souls 1 Pet. 2. 25. Therefore it is that the Church desireth to be so guided and directed by Christ to the place of his feeding that shee might be fed of his heavenly food and be refreshed by drinking the water of life shee desireth to know where or how Christ feeds alone by himselfe yea where he feeds his flock opposed to the flocks of his companions shee desires not onely Christs feeding and guiding her but also to feed with his Lambs with his Sheep that so shee and they may be mutually refreshed one of another Thou makest to rest The word rest in the Originall signifies to lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubare recubare succumbere Fortasse inde verbum Eng. Rabbet becaus it is a creature much given to couch or lye down Est accumbere vel accubare sicuti solent armenta dum ruminant post past um Muscul in Psal 104. 22. downe because we take our rest by lying downe To desire repast and to desire rest after repast it is agreeable to nature as first to eat and so to rest after meat so that after the heavenly Banquet of spirituall dainties shee may ruminate and chew the cud as it were by spirituall meditation such Beasts as under the Law did chew the cud and part the hoofe were accounted cleane Lev. 11. 3. So the cleane soule doth ruminate upon the spirituall food by which Christ refresheth it But the rest here is meant chiefly of that rest and safety shee desireth of Christ in respect of persecution and trouble as appears by the next words At Noone This is meant of the heat of the day the mid-day is called Zeharajim and it is put in the duall number because it divideth the day into two equall parts and containeth a part of the forenoon and a part of the afternoone the medium or middle part is a distance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucere Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merid es quia diem in duas partes aequas dividit geminae'ucis ansemeridanae vespertinoe medium est interstitium terminus Buxt in Lex space between both when the Sun is come to the Meridionall point by which means it sendeth forth a most scorching and burning heat Now this must needs be meant of the scorching and burning heat of Persecution tribulation and affliction which is figured out by the heat of the Sun in Mat. 13. 6. 21. This being an unseparable companion with the Gospell as appears Tim. 3. 12. Shee desires to rest under the shaddow of Christ's wings where shee may enjoy rest and peace when the Sun of persecution is at the highest even at noon-day when the scorching beams thereof doe cast the greatest heat and extremity Now from the matter of the Churches request unto Christ Observe First That Christ is a most compleat spirituall Shepheard feeding guiding governing and directing his flocke The Scripture doth often ascribe the title of Shepheard unto God and unto Christ as in Psal 80. 2. Heare O Shepheard of Israel And Christ is the Shepheard of our souls 1 Pet. 2. 25. And saith he I am the good Shepheard John 10. 11. Christ hath all the properties of a good Shepheard and they are such as these First a good Shepheard is carefull to feed his Flock so is Christ as carefull and much more then any earthly Shepheard can be to feed his people The Lord is my Shepheard or feeder saith David and what is the effect Why saith he I shall not want he will feed me plentifully and abundantly so that I shall want nothing So in Isa 40. 11. He shall feed his Flock like a Shepheard Christ doth excellently feed his flock First Plentifully with abundance with the greatest variety of all good things thus the Lord did promise to feed his people in Ezek. 34. 14. I will feed them in a good pasture and upon the high Mountaines of Israel shall their fold be there shall they lie in a good fold and in a fat pasture shall they feed upon the Mountaines of Israel There is a redundancy and an overflowing good in Christ so that when he gives any good thing he gives abundance of it if he give life peace joy or any refreshment he doth not give a scanty measure of it but he filleth the empty soule with good things Christ is both able and willing to doe for us far more abundantly then we are able to aske or thinke Ephes 3. 20. Secondly Christ doth not onely feed his people with plenty but also with the choicest food he doth extract the very quintiscence of all good things for them He makes a feast of fat things and the marrow of fatnesse and Wine on the Lees well refined Isa 25. 6. For such preserveth the strength and doth most of all refresh nature So Christs comforts are the best comforts his joy the best joy his peace the best peace his Spirit the best Spirit Christ doth
the Forrest Vers 3. As the Apple tree among the trees c. 2. The effects or fruits of Christ and they are double 1. A fervent desire in the Church toward Christ I exceedingly delight to sit under his shaddow Vers 4. 2. Christs loving provision made for her He hath brought me into the banqueting house c. Vers 4. This was as a cause of love-sicknesse to the Church upon which follows these effects 1. A patheticall exclamation or suddaine outcry of the Church Stay me with Flaggons and comfort me with Apples for I am sick of love Lastly a remedy follows this disease His left hand is under my head c. Vers 6. 1. For the Churches comparison in these words As the Apple tree among the the trees of the wood so is my beloved among the sonnes In which we may consider fowre things 1. What the Tree is that is here spoken of 2. The place it groweth in to wit in the Forrest 3. The person resembled by this Tree 4. The persons resembled to the place of the trees growth The Apple tree here spoken of is expressed in the Hebrew by the word Tapuach expounded in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malus arbor malum fruct us by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Malus Some thinke that Malum an Apple comes from Malum evill because sin came first into the world by eating of an Apple But others unto whom I incline think that it comes from Malo I more will or desire because it is passing pleasing to nature it being a fruit which man much desireth and delights in An Apple tree is commended to us in these respects 1. For its comfortable shaddow that it giveth as appears in the following part of the Verse it being a tree of a spreading nature 2. It is very fruitfull as likewise appears in this Verse the Apple tree is fruitfull above all the trees of the Forrest which bring forth no fruit or else they bring forth wild harsh and sowre fruit not fit for food 3. The Apple tree hath more variety of fruits then any other tree whatsoever so that it can hardly be reckoned up how many various sorts of Apples there be and that of different tast 4. It is very pleasant in tast 5. It is very sweet and refreshing unto the sense of smelling as thereby a quickning power is conveyed into a fainting weake body Now by this is held out the plentifull supply of grace in Christ flowing downe upon all his Members Hence Observe That the Saints find a sweet supply of all grace in Christ For looke of what use and comfort the Apple tree is to mans body the same and much more is Christ unto the soule Christ is a shaddow of protection unto his people fruitfull in his communicating of grace he aboundeth in variety of all his graces his fruit is good to the tast and sweet unto the sences of the soul cheering and comforting those that are weake by communicating of those graces to them Christ hath in him sufficiency of all grace relative and suitable to all conditions as Job saith that he was eyes to the blind and feet to the lame and a Father to the poore so is Christ made every thing to Believers in proportion to their wants As Elisha when he raised a Child to life Put his mouth upon the Childs mouth his eyes upon the Childs eyes his hands upon the Childs hands still similar parts were applied to similar so doth Christ apply himselfe to us in a relation suting and answering to every necessity This of the Apple tree Secondly the place of this Apple trees growth it is among the trees of the wood or of the Forrest or Grove among wild trees begrowne over with mosse and without culter trees that bring not forth fruit meet for man that are either barren or else they beare wild sowre bitter and unsavory fruits such as is food for Hogs and wild Beasts rather then for man Such is the state of all the Sonnes of men by nature for so saith the Apostle in Rom. 11. 24. that we are wild by nature not as we were first made but as we were corrupted in Adam and so derived from him to his posterity and therefore he saith we were graffed in contrary to nature That is we are ingraffed in to Jesus Christ by some means which is above nature Now Christ far excelleth in beauty fruit and comfort all the Sonnes of men Thirdly the person affimilated to the Apple tree it is Jesus Christ the Churches Beloved from whom shee receives life health and every saving grace of the Spirit The Hebrews expresse Beloved by the word Dod which is the same in signification with David as was hinted before in Chap 1. 13. Christ is the Churches Beloved he loved her first therefore her duty is to love him againe and therein shee faileth not although shee be not able to love him so perfectly as shee ought nor in such a measure as he loveth her Fourthly the persons resembled by the Forrest trees they are termed Sonnes not sonnes of men yet the adjunct of men may be added and so it may be meant of all the Sonnes of Adam whom Christ far excelleth as it is said of him in Psal 45. 3. Thou art fairer then all the sonnes of Adam The Church considers Christ not exalted but here on earth in his estate of humiliation not sitting in the Heavens but pitching his Tabernacle among men And therefore it cannot be that Christ is here compared unto the Angells which are called the sonnes of God Job 1. 6. unto whom in this estate and in respect of taking our nature and for the suffering of death was somewhat inferiour Heb. 2. 7. but in respect of the former similitude of the trees of the wood we may understand it of all earthly creatures as the Kings and Potentates and wise men of the world these are called sonnes as the peoples of the world were called Daughters in Vers 2. Thus the King of Assyria is likened to a Cedar in Lebanon under whose shaddow dwelt all great Nations Ezek. 31. 3. 6. And Nebuchadnezzar is likened to a tree strong and high under which the beasts of the Earth dwelt c. So the Church doth extoll her beloved above all the great ones in the world he being the Prince of the Kings of the Earth Rev. 1. 5. These things remembred let us see what is inferred First Observe That all men by nature are like the Trees of the Forrest which bring forth nothing but sowre bitter and unsavory fruit All the fruits that man produceth by any naturall ability it is like the fruit of a wildernesse wild bitter and unsavory Secondly Note Christ is the Churches Beloved Christ loved us and gave himselfe for us he loved us when we were not yea when we were his enemies we were reconciled unto him hence it is that the Saints love Christ Thirdly Note That
her forasmuch as the fruit of the Vine excelleth the fruit of the Apple-tree and is much more comfortable unto the heart Hence Observe That Christs love unto his Church increaseth more and more It is like Nilus and Jordans waters overflowing their banks not that Christs love doth admit of any increasings or decayings but in respect of the manifestations thereof it is sometimes augmented for the spirituall consolation of his Church for so saith the Apostle For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. And Israell shall grow from strength to strength Psal 84. 7. Christs love never lessenneth nor decayeth but it is constant and firme it is like the water of the sanctuarie which abounded more and more it begins in a drop and ends in an Ocean and like a sparke converteth into such a flame as that it shall consume all drosse and stubble before it Secondly By this banquetting house is noted all those rich and costly things which Christ and his Church doth banquet withall which are not trash and drosse and beggarly scraps but those rich and precious delicates of Heaven Hence Observe That Christ communicateth all his sweet gifts to his Church Christ doth communicate his Spirit unto his Saints with all the fruits thereof as love joy peace long-suffering gentlenes meeknesse temperance Gal. 5. 22. 23. And the Saints are never satisfied untill Christ have filled their soules with divine graces which they are made partakers of by faith they feed upon Christ Crucified My flesh is meat indeed and my blood is drinke indeed John 6. That is true spirituall food In Christ there is all fullnesse whom then can the Saints want For if there be light in the Sunne the Aire cannot be darke if there be sap in the stock the branches cannot be dry if there be fullnesse in the Fountaine the streams cannot be empty Christ is the Olive-tree that standeth before the ruler of the whole Earth and emptieth it selfe by the pipes and Conduits of his word into the golden Candlesticks of his Church Zech. 4. Light and grace in the ministration of holy Ordinances flow from him for in him there 's righteousnesse there 's life there 's peace there 's joy even unspeakeable and glorious as the Apostle saith I Peter 1. 8. Thirdly by this house of wine we may understand it of the Scriptures or of the assembly of the Saints who are the house of God and unto whom is afforded all spirituall comforts signified by wine And thus wisedome which is meant of Christ is said to have built her house Prov. 9. 1. That is Christ who is the supreame wisdome yea wisdome it selfe hath prepared him a Church and 't is added shee hath hewn out her seaven pillars that is he hath many chiefe props and stayes which are principall parts of his Church his house being built in Vers 2. he prepares for to make a great Banquet the Text saith She hath killed her Beasts shee hath mingled her wine shee hath also furnished her Table Wisdome is compared to a stately Queene that makes a Feast and keeps open house as we use to say for all commers So is the Kingdome of Heaven likened to a King that married his sonne Mat. 22. 2. And they are blessed and happy which are called to this supper Revel 19. 9. And in that it is said shee hath mingled her wine it alludeth to the custome of the Jewes who because of the hotnesse of their Countryes did use to powre out or mingle their wine with water to allay the heat of it So doth Christ quallifie and fit heavenly food and makes it suitable to our appetites Now wisdome hath built her house and mingled her wine c inviteth the simple to come and eat of her bread and drinke of her wine Vers 5. And so Christ in Song 5. 1. saith Eat O my Friends drinke yee drinke abundantly O beloved Thus much for the first favour of Christ towards his Spouse to wit his conveying her into the house of wine The second favour manifested by Christ to his Church followeth And his banner over me was love The spreading of a Banner or the lifting up of a Standard is mentioned in Isa 49. 22. Behold saith the Lord I will lift up mine hand to the Gentiles and set up my standard to the people c. The end of Gods seting up his standard here is noted to be for the drawing in of the Gentiles which banner must needs be meant of the displaying of the Gospell And Christ layed open in the Gospell is said to stand for an Ensigne of the people and to him shall the Gentiles seeke Isa 11. 10. And he shall be set an Ensigne for the Nations Vers 12. This Banner or Ensign hath allusion to the manner of Captaines who by their setting up of their Ensigne doe gather their Souldiers together So Christ the Captaine of our salvation doth gather and draw a people to himselfe by the setting up his Standard of the Gospell and by displaying the colours of his truth The standard of his word of life he lifts up among his people calling them by the display of his banner unto himselfe Secondly the displaying of a Banner signifies terrour to the adversaries and victory to the Church shee is said to be terrible as an Army with Banners Cant. 6. 4. 10. And the Church in signe of victory saith Wee will shout joyfully in thy Salvation and in the name of our God we will set up the Banner Psal 20. 6. The Israelites were every one to pitch by his owne Standard Numb 2. 2. So must the Saints pitch under Christs Standard of victory and defence Hence Note That Christ obtaineth victory over all his enemies and is a defence to his owne people But we are farther told whereof this Ensigne was made and set up and that was of Love His banner over me was Love Love here is meant of that wherewith Christ hath loved us 1 John 4. 10 by which he redeemed his Church Ephes 5. 26. This love is the Ensigne that he displayes over us for provoking us to come unto him yea all his severall loves are displayed in his glorious Gospell as an Ensigne or Banner to gather together unto him all his Saints Hence Observe That all the Saints and chosen of God are drawne unto Christ by his love For the love of Christ is the Ensigne spread by which he draweth all his Saints unto him and none are drawne but those onely over whom the same Ensigne is displayed Now this banner is spread when the Gospell is preached and the riches of Christ's love laid open whereby the faithfull are drawne to Christ What love is like to his who hath given himselfe for us when we were his Enemies Rom. 5. Who washed us in his owne blood Rev. 1. Here then is the principle and ground of all our obedience or of our praise and that is love which love
grapes That is of wine made of Grapes Arius Montanus turnes the Hebrew according to the Letter thus Vnderprop me in the Flagons and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis Arius Mont. next words Comfort me in the Apples that is amidst the Flagons and amidst the fruit for the Text hath not the particle Eth with but the letter Beth which fignifieth in among sooner then With. And you may take the sense thus is if the Church should say O my welbeloved vouchsafe that thy Ministers towit thy Prophets Evangelists Apostles Teachers c. may apply unto me with all care and dilligence all the cordiall promises of the Gospell these are the full flaggons of that spirituall wine which onely can cheare and comfort me who am ready to faint and swoon amidst this divine Banquet my senses being weake to sustaine the strong odour of thy graces unlesse sustained by some spirituall assistance from them that are able sweetly and comfortably to apply the promises of the Gospell unto me Hence Observe That the promises of the Gospell yeild most comfort unto the Saints when they are sweetly applyed unto them The Church here desires to be sustained with flagons of the wine of Christs grace and consolation distributed unto her soule It is the explication of Christs excellency and riches and the applying of them to the hearts of the Saints that brings comfort peace joy-unspeakeable and full of glorie Hence it is that the Apostle saith Vnto me who am lesse then all the Saints is this grace given that I should preach among the Gentiles the unspeakable riches of Christ and make known unto all men what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ to the intent that now unto Principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God Ep. 3. 8 9 10. The Apostle doth testifie that he was to display and reveale the hidden mysteries of Christ unto the Gentiles by which meanes principalities and powers to wit the Angels who are very desirous to looke into and contemplate the manifold wisedome of God and the dispensing of gifts and graces in Christ to the Saints even these Angels might have a new proofe of the wisedome of God by the preaching of the Gospell Thus for the first request of the Church The second followeth Comfort me with Apples The originall Rapad signifieth properly to spread abroad as a bed to lye on so it is used by Job when he saith I have made my bed in the darknesse Job 17. 13. that is I have spread or prepared my bed wee may read it spread me a couch bolster me up or strow me a bed It was their manner then to strow their beds with hearbes or to stuffe and bolster them up Now the Church meaneth the same thing by these Apples laid as it were under her as in the former words by the flagons for they used beds at banquets and feasts Amos 6. 4. Or it signifieth her falling into a swoone and then shee alludeth to the custome of men who when others are swooning or fainting are wont to put strong smelling things into their nostrels so the Church meaneth that for her comfort and refreshing and restoring her againe as it were from death to life she would have the sweet smelling Aples to wit the comfortable doctrines and fruits of Christ that are brought out of Christs treasury both held and applyed to her that by that meanes she may be recovered Hence Observe That the only meanes to recover and refresh a soule that is ready to faint for want of the feelling of Christs love is to apply the sweet promises and consolations of the Gospell unto it For here the Church being inflamed with the love of Christ that she 's ready to swoone and faint in the middest of the banquet as it were for longing after her beloved crying out with patheticall exclamation Stay me with flagons comfort me with apples The Church having requested some aid and help shee rendreth a reason and declareth what is her distemper For I am sick of love Here wee have the reason of the Churches sicknesse enlarged from the cause thereof namely love she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit in languishing with desire to enjoy the comforts of her beloved The word cholah signifies sicknesse or weaknesse so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ for such is the condition of the Church often Now love is one of the strongest affections and therefore the sicknesse arising from it must needs be very sore as may be seene in the example of Ammon who was sick of love for his Sister Tamar 2 Sam 13. 1 2 c. now this sicknesse growing from love let us consider what love is It is an affection or motion whereby the will is inclined with desire of some good thing with a strong desire after the fruition of that good which is propounded to the soule The cause then by which the heart is stirred is the goodnesse of some object propounded to the sense and by the sense propounded to the heart Now then wee may understand the cause of this sicknesse to be either First The sence and feeling of Gods wrath due to her for sinnes and the curse of the Law according to that in Psal 90. 8. where the Psalmist saith Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance Whereupon it is said The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquitie Isa 33. 24. when their sinns were forgiven their sicknesse was healed Hence Observe That the apprehansion of wrath due for sin causeth sicknes in the soule Christ tels us That the whole need not the Physitian but they that are sick Matth. 9. 12. Sin-sick sinners will enquire and seeke the Physitian of soules The sense of miserie is the primum mobile the first mover that sets the soule in fainting and longing after Christ for when the soule findes it selfe in darknesse without light lying under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importance for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke The Saints are very impatient of Christs absence for he may withdraw himselfe for a while he may withdraw his light and comfort from the soule though he take not a way his love yet he may suspend the Acts of his love he may seeme to frowne he may so abscond and ecclipse his love that the soule for a time loseth sense and feeles not its owne happinesse Now when it is thus Christ seemes to be gone the comfort and assurance of his
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
above all other societies whatsoever because unto her Members are committed the Oracles of God as the Apostle speakes of the Church of the Jewes Rom. 3. 2. unto whom also pertained the Adoption and the glorie and the Covenants and the giving of the Law and the service of God and the promises Rom. 9. 4. Secondly Jerusalem was eminenter then other places for it is said they went to Jerusalem and down to Aegypt and other places so the Church is from above Gal. 4. 26. because it hath its originall from above and steeres its course towards heaven above Thirdly Jerusalem was a Cittie compact in it selfe Psal 122. 3. So is the Church the body of Christ compact and knit together by joynts and legiaments as it is in the naturall body for so the Apostle telleth us that The whole body of the Church is fitly joyned together and compacted by that which every joynt supplyeth c. Ephes 4. 16. Fourthly Jerusalem is a free Cittie and had many Citie-priviledges and immunities so is the Church Gaâ— 4. 26. Jerusalem or the Church which is above is free The Law was delivered in a most terrible manner on Mount Sinai and the effects thereof was nothing but bondage but after it was sent out of Zion and out of Jerusalem with the Spirit of grace and adoption and brings with it cheerefulnesse and libertie so though Agar geâ—dereth to bondage yet Jerusalem which is above is free Fifthly Jerusalem was the seat of God chosen from all places of the world as appeares Psal 132. 13 14. For the Lord hath chosen Zion â—he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it So the Church of Christ is his seate where he dwels and holds forth the word of life and distributes the rich treasures of grace and glory and doth beutifie it with all heavenly excellencies and priviledges of salvation Sixthly Jerusalem was the joy of the whole earth Psal 48. 2. So is the Church the joy and comfort of the word what are all the men in the world besides the Church is the seate of saving truth and is built upon the foundation of the Prophets and Apostles so that the Church is the depository of the truth that orbe out of which this glorious light shines forth and unto the Church pertains the Covenant and the promises as you heard before So much for the Parties charged Now wee proceed to the manner of the charge By the Roes and by the Hindes of the Field Some render these words thus Tarry ye abroad with the Roes or with the Hinde of the field Wee may understand it thus Yee that are by the Roes that is yee that feed your flocks abroad in the Feilds where the Roes and Hindes runne The meaning may be this get you abroad for a while take your pleasure and doe what you will only disquiet not neither vexe my beloued This is spoken by the Church after the manner of men and their wives who when they would talke off secret matters or take their rest and be quiet will bid their Children and servants get them abroad and recreate themselves where they will for a while Indeed some take the words as if the Oath were by the Roes and by the Hindes which cannot be but improper and onely figurative because Oathes and Adjurations are by the name of God onely Deut. 6. 13. We may read it among the Roes so doth Arius Montanus rather then by the Roes because the Letter Beth is here prefixed which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capreis in Or among more properly then by The Church doth in her charge to the Daughters of Jerusalem take these creatures to wit the Roes and Hinds as witnesses against them if they neglect their charge an example we have in Deut. 30. 19. I call Heaven and Earth saith Moses to record this day against you c. This obtestation of Heaven and Earth is meant the creatures in Heaven and Earth We have the like expression in Josh 24. 27. This stone shall be a witnesse saith Joshua unto us for it hath heard all the words of the Lord. This figurative Speech is as much as if Joshuah had said to the people thus this stone shall as truely witnesse against you if you shall falsifie your promise and Covenant as if it had heard the words that were spoken Hence Observe That unreasonable creatures are called to testifie against men that deale falsly with Christ Suitable to this is that in the Prophet Jer. 2. 12. Be astonished O yee Heavens at this and be yee horribly afraid be yee very desolate saith the Lord. Implying that the very senselesse creatures were they apprehensive of such evills would abhor such dealings and tremble to thinke what the issue of them would be or that such courses were such as might justly fill Heaven and Earth with astonishment And so in Isa 1. 2. Give eare O Heavens and heare O Earth c. Because men are obstinate and senselesse the dumb creatures are called upon as more ready to heare and obey Gods word then they and are therefore witnesses for God against them And in Psal 50. 4. He will call to the Heavens to judge his people that Heaven Earth may beare record And in Job 20. 27. The Heavens shall reveale his iniquity and the Earth shall rise up against him Let us consider the nature and condition of these Roes and Hinds and then we shall see how fitly they are here brought in in this obtestation or adjuration 1. The Roes and Hinds are wild Beasts of the Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia congregatio populi axercitus and have their names of Armies and Powers and by wild Beasts the people of the world who are not of God are named so that his people are admonished not to provoke Jesus Christ least these wild Beasts among whom they live should be made instrumentall to afflict them 2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot as in 2 Sam. 2. 18. which being referred to Gods judgements may signifie the swiftnesse of Gods judgement on them that shal break this adjuration 3. These creatures are also commended for their mutuall love one to another by them is the love betweene man and wife set forth as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. That as the Males and Females of these Beasts doe dearly love one another so is the unfeighned love betweene man and wife and also betweene Christ and his Church for Christ himselfe is likened to a Roe or young Hart in Vers 9. 4. These Beasts are very much desirous of the highest places this is a property given by the Prophet Habakkuk to the Hinds when he saith The Lord will make my feet like the Hinds and he will make me walk upon mine high places Habak 3. 19. So should the
wherewith God in Christ had beautified her It is a very faire terme for the greater to give unto the lesser for Christ to give unto his Church yea it is a signe of singular affection for Christ to give unto his Church before shee was arisen before shee was comencer unto his presence Hence Observe That the Church is exceeding beautifull and faire in Christs account Hence it is he gives here such a soul-ravishing title My faire one c. It is a very high expression for Christ to give to his Church but he who knows best what the Church is calls her my faire one But how comes the Church to be thus faire Her fairnesse is a derivative beauty shee is faire and comely in that shee is the Spouse of Christ and cloathed with the robes of his righteousnesse for so soone as ever we are united to Christ our sins are upon him and his righteousness upon us and therefore in Christ the Church is comely It is Christ that gives us life and puts excellent Ornaments upon us to cover our nakednesse and decks us with Jewells and Chaines of gold c. and so we become beautifull in his sight Ezek. 16. 10 13. It is Christ that cleanseth her by the washing of water by the word that he might present her to himselfe a glorious Church not having spot or wrincle or any such thing but that shee â—â—ould be holy without blemish Ephes 5. 26 27. So much for the two amiable Epithites given by Christ unto his Church in the next place followeth his Exhortation and that is laid downe in other two words Rise up and come away Rise up thou or rise up for thy selfe and for thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge tibi sit not still under darknesse and superstition lye no longer under the burthen of legall rites and ceremonies for the time is comming on that thou shalt not be under rudiments and traditions but under a more pure Gospel dispensation Thus the Apostle bids us arise from sin he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 13. That is let us sit no longer in sin but arise that Christ may give us light Come away Or goe thou or get thee away for thy selfe As God said to Abraham goe thou or goe for thy selfe Gen. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abi abi signifying that though no other would yet he should for his owne good get him out from that idolatrous place The Church is not onely to arise and stand still but being arisen to come roundly away as it is said or Matthew that he arose and followed Christ Mat. 9. 9. And James and John lest their Nets and followed him Now Observe from this Exhortation of Christ to his Church First That there remaineth some lump of corruption in the Saints of Christ Else what need Christ call his Church from that security and Earthly-mindednesse but that shee was willing to sit downe in this world and to have her affections somewhat entangled with the cares and pleasures of the flesh Hence it is that Christ calls her with his continuall voice sounding in her ears arise O thou whom I love which art faire in my sight and come away We are ready to mind earthly things and to set up our rest here but alas the holy City where is our freedome is above indeed worldlings are not moved at all with the voyce of Christ for they can feele no tast nor-sweetnesse but in worldly things and it is death to them to heare the voyce of Christ to say Arise and come away they cannot willingly part with their treasure whereon they have set their hearts that is to say their Gold their Silver their Houses and their Lands but such are not worthy of Christ but let all the Saints hearken unto Christ's voyce and follow the Lamb whithersoever he goes Secondly Observe That Christ doth graciously invite his people to come from those things he would have them to forsake .. Arise and come away for thy selfe or for thy good Thus the Lord calls to his people to come out from that darknesse they were in saying Arise shine for thy light is come and the glory of the Lord is risen upon thee for behold the darknesse shall cover the Earth and grosse darknesse the people but the Lord shall rise upon thee and his glory shall be seene upon thee Isa 60. I. When the Lord shined forth upon his people in more glorious discoveries of himselfe he calls them away from their former condition when the Lord discovered himselfe in a Gospell dispensation his people were no longer to sit under the darke cloud of legall ceremonies Therefore let us follow the Lords call unto any dispensation of his and not to be over confident of our present ways we must remember the Lord did depart out of the Sanctuary into the Temple and out of the Temple into the ministry of John Baptist and out of John Baptist into that of Christ and his Apostles We know not what the Lord may yet bring us unto there are many glorious Prophecyes yet to be fulfilled and many glorious things are spoken of the new Jerusalem which shall descend downe from above where there shall be no need of the light of the Sun or of the Moon If the Lord shall call us from those wayes wherein we have injoyed God formerly unto an higher dispensation let us be willing to heare his voyce and to follow the Lamb whithersoever he goeth Our happinesse lies not so much in this or that forme but in the injoyment of our beloved So much for Christs Exhortation to his Church the Reason of his Exhortation followeth VERS 11. For lo Winter is past the Raine is over and gone The Church had a longing desire after a neer communion with Christ who had made some discoveries of himselfe unto her now it remaines that shee draw neer unto him to which end Christ useth quick Arguments to quicken her up to this duty his motive is from the opportunity and fitnesse of the time and therefore he saith first of all for lo the winter is past c. Winter is a time of cold hardnesse storm and tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cha'd Hyems tempestas pluvia when all things lye as it were barren under Frost and Snow and cold Blasts there is no pleasure to be taken then But in the Spring time all sweet and pleasant things spring and bud forth whereas in winter all flowers and fruits are consumed and as for Exusu Chaldaeo um School in Pentaglot travell it is difficult and walking is unpleasant therefore saith Christ Pray that your slight be not in the winter Matth. 24. 20. But in the Spring time all those things are pleasant then there is the melody of the singing of Birds then there is comfort and solace to be taken in walking abroad The
fruitful by grace Hence it is the Lord promiseth to be As dew upon Israel that he shall grow as the Lilie and cast forth his roots as Lebanon his branches shal spread his beautie shall be as the Olive-tree c. Hos 14. 4 5 6. that is as if the Lord had said I will heale their backslidings and love them freely for I will so water them with the dew of my grace and heavenly blessing that they shall be like the Olive-tree which is alwayes greene and flourishing as in Psal 52. 8. Hence Observe First That the Saints in respect of their graces are very sweet and fragrant They are compared to the flowers of the spring which are appointed rather to savour unto then to seed upon all the gracious speeches thanksgivings and prayers are as so many sacrifices of sweet smelling savour unto God by Jesus Christ The Prophet Zeph. in ch 3. 9. calleth it a pure language which the Lord would give to his people under Messits the face of the earth should be changed by the calling in of the Gentiles by their sanctification in heart tongue when they should speake the language of Canaan as the Prophet Isaiah speakes Chap. 19. 18. Secondly Observe That the Gospell makes men that are barren by nature to be exceeding fruitfull The flowers appeare in the earth c. which was naturally drie and barren Hence the Prophet Isaiah saith The Wildernesse and solitary place shall be glad for them and the Desart shall rejoyce and blossome as the rose it shall blossome abundantly and rejoyce even with joy and singing c. Isa 35. 1 2. that is the Wildernesse and the solitary place or as it is in the originall the land of drinesse or drought that is without moisture shall be a most plentifull and beautifull place by the glorie of Gods presence in his Church And in verse 6. he saith For in the Wildernesse shall waters breake out and streames in the Desart that is those that were barren before shall become fruitfull in grace and holinesse Being as the Apostle saith Filled with the fruits of righteousnesse Phil. 1. 11. So much for the first description of the Spring The second followeth The time of the singing of Birds is come The time of singing to wit by Birds The clause by Birds is not in the Originall but is necessarily understood seing not any other singing but such a singing of Birds as afterwards namely of the Turtle can here be understood that being one glorious effect of the Spring The old Latine turnes it Tempus putationis the time of lopping or pruning the Vines The Hebrew word Zamir indeed sometimes so signifieth as it signifieth also a singing as here it cannot be taken for cutting but for singing because afterward we have Vines brought in with their fruit and therefore cannot be the time of pruning and lopping Arius Montanus renders it Tempus cantus a time of singing Birds in Scripture are considered Sometimes in a good part Sometimes in an evill  1. They are taken in the evill part Matth. 13. where the Birds of the Aire steale away the seed of godlinesse 2. They are taken in a good sense as Levit. 12. 6. where Doves and Sparrows are an analogical Sacrifice to God as also in flocking of Fowles for such supply of oblation unto Noah's Arke Now for the first sort of Birds they are such as John speaks of in Revel 18. they be a Cage of uncleane and hatefull Birds whose Song is vanity and discord but for the singing here introduced intimates unto us the Song of Christs people who feeling the comforts of the Gospell and of the Spirit doe sing his praise and with Psalmes and Hymmes and spirituall Songs doe sing and make melody in their hearts unto the Lord Ephes 5. 19. The holy Ghost here alluding to the sweet accents of Birds Let us Observe hence First That the Gospell of Christ fills mens hearts and mouths with joy and praises The Gospel is cal'd good tidings Isa 61. 1. And tidings of great joy Luk. 1. 19. 8. 1. Rom. 10. 13. And thus we have the Prophet saying They shall lift up their voyce they shall sing for the majesty of the Lord c. From the utmost parts of the Earth have we heard songs glory to the righteous Isa 24. 14 16. And againe speaking of the times of the Gospell he saith Then shall the lame man leap as an Hart and the tongue of the dumb sing c. Isa 35. 6. That is they shall sing Songs of joy and praise to the Lord when the Gentiles began to appeare a Church then shee began to sing the praises of Messiah Secondly Observe That the ministration of the Gospell is much more comfortable then that of the Law The Law was the ministration of the Letter of death and of condemnation but the Gospell of Spirit of Life and of righteousnesse 2 Cor. 3. The Law was given with terrible sound of thunder the Gospell in forme of delectable singing the first Song was an Elegie or sad dump the second an Eulogie an Hymme a Psalme of joy and gladnesse The Gospell puts Songs of joy and notes of delight into our mouths So much for the second description of the Spring The third followeth The voyce of the Turtle is heard in our Land This Bird in the Originall called Tor which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dispositio forma gurtur appellatively is order as if this Bird above others were a Bird of order This Bird is a kind of Dove addicted to the Desart and solitary places true to his Mate whose Song is mixed with sadnesse in the winter season couched in some hollow Tree comming forth in the Spring with his mournfull Song By this Bird is sometimes meant the Church as in Psal 74. 19. O deliver not the soul of thy Turtle Dove unto the multitude of the wicked That is deliver not the life of thy Church to be pierced by the wicked shee being mournfull weake and timerous and unable to helpe her selfe And so the Church is called in Song 2. 14. 5. 2. but here it cannot be meant of the Church seing shee is stirred up to arise by the voice of the Tirtle What Bird of order can this be then but that which was appointed for a burnt Sacrifice in Levit. 1. 5. even Christ himselfe who during the time of the Laws winter was couched under shadows and therein lay as dead but when his Gospell was to be set up when he should appeare in the flesh and show himselfe in our nature then he sung personally to the Jewes and to the first fruits of the Gentiles afterwards by the glorious and plentifull mission of his spirit for thus Christ's spirit is resembled to a Dove as at his Baptisme Mat. 3. 16. So then by the voyce of the Turtle Dove is meant the voyce of the Spirit whereby they are refreshed and doe mutually comfort one another and doe jointly
the fruitfulnesse of the Vine in these words For our Vines have tender grapes For in the Hebrew and which word is often used instead of for as in Psal 60. 13. And in Genesis 12. 19. Our Vines or our Vineyards By the Vinyard and Vine is understood the Church of Christ and the Gospel The Prophet saith I will sing to my well-beloved a song of my beloved of his Vine-yard Isa 5. 1. and the Vineyard of the Lord is the house of Israel and the men of Judah his pleasant c. chap. 5. 7. But now wee must know that there are two sorts of Vines the one of Jerusalem the other of sodome as Moses speaketh For their Vine is the Vine of sodome and of the Vines of Gomorrah their grapes are grapes of gaule their clusters be bitter their wine is the poyson of Dragons and the cruell gaule of Aspes c. Deut. 32. 31. Therefore it must not be the Vine of sodome but the Vine of Jerusalem which wee are to understand here This Vine is the Spouse of Christ and all the faithfull are labourers in the Lords Vineyard Tender grapes which doe but begin to bud and shew themselves even in the beginnings of the fruits of religion Foxes labour to destroy these as Herod sought to destroy Christ at the beginning of his dayes and Pharaoh the men Children of Israel at their birth that so Israel might be no more a Nation These Foxes therefore both great and small must therefore be taken and destroyed The words being thus unfolded let us take notice of these observations First Observe That the Spouse of Christ is alwayes troubled with some enemies There are alwayes those of greater or lesser power to afflict the Church there will alway be some San-bal-lat or Tobiah or some such to nible at the Vines of Christ of this the Scripture is full of testimonies Secondly Observe That these enemies of the Spouse are of a devouring nature That spoile our Vines c. Foxes are hurtfull to the labour of the husband-man samson being wrongd by the Philistims tooke three hundred Foxes and with their tailes set on fire burnt their corne with their Vineyards and Olives There have been alwayes false Teachers as in Moses time their stood up Jannes and Jambres and how many of Baals Prophets were there in the time of Elias and when was the Spouse of Christ free from persecution of tyrannicall Kings and Princes This is then the Churches portion and therefore not to be wondred at Thirdly Observe That Christ doth cherish the least buddings of grace in his Saints For our Vines have tender grapes When a Vine brings forth wild grapes Christ will take away the hedge of his vineyard and it shall be eaten up Isa 5. 4. But on the contrary Christ tels us that every branch that beareth fruit shall be purged that it may bring forth more fruit Joh. 15. 1 2. so that Christ hath great care to preserve young and tender fruit Fourthly Observe That such as would by subtiltie and tyrannie destroy the tender plants of Christ are to be restrained Take us the Foxes First for false Prophets they are to be discovered and refused of their errour and after all judg'd and cast out of the Church he that will deny the doctrine of the Gospell wee must not receive him neither bid him God-speed Joh. 2. 10. But in the end Christ himselfe will restraine both the Beast and the false Prophet as in Revel 19. 20. And the Beast was taken and with him the false Prophet that wrought miracles before him c. These were both cast alive into a Lake of fire burning with brimstone Therefore let all persecuting emperours Kings and Priests know that the time will come that Christ will take them and chaine them up or else destroy them and in that he sayes these shall be taken alive it notes out unto us the great and horrible torments that they shall indure and that is called the Lake of fire to wit an exquisite torment thereby resembled VERS 16 17. My beloved is mine and I am his he feedeth among the Lilies Vntill the day breake and the shadows flee away turne my beloved and be thou like a Roe or young heart upon the mountaines of Bether THe Church having finished Christs speech shee now concludeth this divine act with a kinde of a triumphant acclamation upon the former passages for now she begins to feele some comfort from Christs drawing neer unto her after her soule-sicknes Hence she breaketh out First With praise verse 16. Secondly With prayer verse 17. First Wee have the praise of Messiahs love and feeding his love is laid downe First In the gift of himselfe to his Spouse expressed in these words My beloved is mine c. Secondly In that she was made his And I am his He being hers she therefore became his Lastly She praiseth his feeding affirming that to be among the Lilies In these words My Beloved is mine and I am his there is a mutuall intercourse and vicissitude of claiming interest betwixt Christ and his Church the Church indeed glorieth in this but not so much in her selfe as in her beloved according to that of the Apostle He that glorieth let him glorie in the Lord 1 Cor. 1. 31. And observe what it is she glorieth in namely in that communion which is betweene her and Christ and this shee declareth by a passionate expression of comfort and that from the highest pitch of affection from a heart enflamed with love saying I am my Beloveds and my beloved is mine First Note from these words My beloved is mine c. That there is a union betweene Christ and his Saints from whence ariseth all sweet communion Christ is the head of his Spouse and she by the Spirit united unto him as his mysticall body he is Christ the giver of all spirituall influence to his Church Christ is also the Churches as by marriage if the person of the Husbands be the wives his goods and titles of honours are hers also he having passed over the right of his owne body unto her so is it in the mysticall marriage betweene Christ and the Spouse that union and conjunction of persons betweene them doth intitle the Church in the communion of all his graces Now from this union of persons comes a communion of all good things so that the Church can say if Christ be mine all that he hath is mine what he hath done and what he hath suffered is mine and why because he is mine for union is the foundation of all blessed communion And so againe on the other side the Church can say I am his my person my life and strength and all is his to glorifie him so there is a union and communion mutually betweene Christ and his Church The originall and spring hereof is Christs uniting and communicating himselfe first to his Church for the Spring begins to the streame what hath the streame but it first was
in the Spring Now there is an evidence of right and propriety that Christ doth communicate unto his Saints whereby they have a comfortable interest in him First In all his workes and performances they are in a peculiar respect for every Saint his making of the world setling of policies and governments rooting up of Kingdomes executing of judgements in the earth rewarding some and punishing others and the like all these and in all other generall providentiall workes of Christ the Saints have a kinde of interest and proprietie in next unto his owne glorie Christ aimed at the good of his Church in all these things and doth alwayes make them instrumentall for her welfare in which sense are the words of the Apostle 1 Cor. 3. 21 22. All things are yours saith he whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all is yours Secondly The Saints have a claime also in the dignities and honours of Christ There is a reciprocation as it were betweene him and his people they are mutually and interchangeably glorified in one another as Christ is glorified in them Joh. 17. 10. so they are unspeakably dignisied and graced by him The glorie of Children saith Solomon are their Fathers Prov. 17. 6. If the father be heroicall or any way excellent this is the Sonnes glorie unlesse he degenerate now the Saints are called the Seed and the Children of Christ whatsoever therefore he excels in it is their dignitie and their glorie Besides Christ doth impart of his glorie and honour to them making them like himself Is Christ a sonne and heire of all so are thy sonnes and heirs and Co-heirs with Christ shall he judge the World So shall they in some sort Doth he breake in pieces the Nations with a rod of Iron so doe they is he ascended into glory so shall they ascend there is not any whit of his glory unlesse it be that which is utterly incommunicable but they have a touch of it if I may so say yea and that which is incommunicable redounds to their glory also Thirdly the Saints have interest in the Offices of Christ Every Saint may say of Christ he is my Prophet and Teacher he is my Priest and Reconciler he is my King and Governour yea the Saints have such an interest in these Offices of Christ that vertue comes out of him to make them even Prophets and Priests and Kings also Prophets in some measure to teach themselves and others Priests to offer spirituall Sacrifices acceptable to God by Christ and Kings to rule over their owne lusts and corruptions Fourthly the Saints have interest in the graces of Christ he that hath the field hath also the treasure that is hid in it It was the greatest consolation and joy of the Spouse that shee could say My Beloved is mine So all that is in Christ a Believer may appropriate to himselfe he may say his riches his love his goodnesse his greatnesse his power and all that is his is mine I have interest in all those transcendent graces of his his mercy his truth his promises they are all mine Thus the Saints have a peculiarity and right in Christ which is as the Spring of all mutuall love betweene them Now to joine the words together My Beloved is mine and I am his they imply 1. A mutuall interest as Psal 73. Whom have I in Heaven but thee and what is there in Earth in comparison of thee He is mine yea and I am his there is propriety with peculiarity and interest 2. The words imply a mutuall love Christ is the object of the Saints best affections and the Spouse is the very Center of Christs love his love rests on the Church and scatters not to other objects Thus the Apostle applyes the love of Christ saying He loved me and gave himselfe for me Gal. 2. 20. And we love him because he loved us first 1 John 4. 19. So that the Church may say Christ is mine and his love is mine and I am Christs he hath my soule my affections and all that I have is his he hath my love to the uttermost 3. The words doe also imply mutuall familiarity Christ is my familiar my fellow-friend and Companion he discovers himselfe unto me in the secrets of his love So the Saints have a spirit of fellowship and familiarity with God in Christ so that they can unbosome and let open their hearts to him upon all occasions as unto a familiar 4. And lastly they imploy complacency or resting one in the other Christ hath a complacency and resting in his Spouse he is well pleased in her taking the greatest satisfaction and content in her that possible can be thought on So the Church hath a complacency or well-pleasednesse in her beloved whereby shee doth approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the World Hence shee saith in Chap. 1. Verse 1 2. Thy love is better then Wine Because of the savour of thy good Ointments powred forth therefore doe the Virgins love thee This shews what a pleasing and delightfull object Christ is to a believer what more acceptable to the tast then fragrant wine Christ is far more acceptable to a Saint What more pleasing to the smell then sweet Ointments of an exquisite composition Christ is the same and far sweeter to the heart of a believer so that the Saints from this complacency and wel-pleasednesse in Christ doe sweetly acquiesce and rest in him as in the loveliest object in the world Having spoken of the union and communion betwixt Christ and his Church where was set forth the mutuall interest and owning between Christ and the Church Now it will be necessary that I speake something of the order of this union Christ is first ours then we are his My beloved is mine and I am his Hence Note That Christ is first ours and then we are his because he is ours For this there are foure grounds 1. Christ is the well-spring of all grace in us our grace comes from his grace and our love from his love as appears 1 John 4. 10. 9. 2. Because the lesse is first beloved of the greater the nature of love is first to discend the superiour first loves the inferiour as the love of a Father discends to his Child first then the Childs love ascends back to the Father So Christ first condiscends to love us then we ascend in our love to him againe 3. From the attractivenesse of Christs love Magnes amoris est amor love is the attractive loadstone of love now our nature is such that we will love onely where we are first loved as the heat of the Sun-beams reflect from a wall so Christs love to us cannot but cause a reflexion of ours upon him our love is but a sparke of his We loved him saith the Apostle because he loved us first when he
in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It
Every one whereof is twinned or paired that is like as sheep going from the washing by couples whereby is plainly set forth the equall correspondence of upper and lower teeth each one orderly answering the other as cut and sized by couples This may denote the unity and fellowship of believers that feed on the spirituall food of Jesus Christ The Saints are fed and nourished together by the heavenly Manna even as Sheep goe up in couples from the washing The fourth and last commendation of these teeth followeth And none is barren among them None is barren or as the word Shacculah importeth none amongst them aborts that is brings forth before the time or none is bereaved or robbed of the young by miscarrying or the like That which is barren is that which beareth not as appears in Isaiah 64. 1. Sing O barren thou that bearest not c. but here the word signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth as if it were said there is no tooth wanting in their order and place but even and stedfast as sheep yeilding twins and never miscarrying so hath the Church her teeth Some understand these teeth the pastours and teachers of the Church because they were such as did Cut and divide the word of truth aright unto the people as the Apostle saith but I rather understand it of the Churches judging discerning and applying the word of God to the comfort and nourishing of her owne soul feeding by faith upon the promises of God The spirituall food of the soule is Christ and therefore is called The bread of life that came downe from heaven Joh. 6. And the word is called the food of our soules the Apostle willeth us As new borne babes to desire the sincere milke of the word 1 Pet. 2. 2. And Paul telleth the Corinths That they were carnall even babes in Christ and that he gave them milke to drinke and not strong meate 1 Cor. 3. Now by the teeth of the Church is meant that esteeme discerning and applying of the word of God that she hath for her owne comfort and nourishment Hence Observe That the Saints doe comfortably feed on Christ and his word as on the heavenly food of their soules It is said in Psal 22. 26. The meeke shall eate and be satisfied and in Psal 132. 15. the meeke and needy shall have enough And Luke 1. 53. God filleth the hungrie with good things that is they shall be satisfied and filled with the good things of the Gospel And thus wisedome inviteth the simple To eate of her bread and drinke of her wine Prov. 9. 5. Thus Jesus tels the Jews that he was the bread of life Joh. 6. now it is upon Christ and on the sweet promises that the soule is nourished and it is the believer only can feed upon this spirituall food judging and discerning it aright So much for the commendation of the Churches teeth It followeth VERS 3. Thy teeth are like a thred of scarlet and thy speech is comely thy Temples are like a piece of pomegranate within thy locks UNto the three former now other two particulars of praise doe follow in this third verse viz. the lips and the Temples Touching the first he saith Thy lips are like a thred of scarlet and thy speech is comely The instruments of speech and the chiefest grace of the countenance are the lips and therefore the speech is commended by the instruments thereof which are the lips Thy lips are like a thred of Scarlet c. Here are two things commended in the lips First They are small in as much as they are resembled by a thred or line Secondly They be red of colour and therefore he mentioneth Scarlet a red colour of a double die Now if a Virgine be never so beautifull if her speech be rude and unpleasant it disgraceth all therefore he addeth Thy speech is comely Comely gracious and to be desired The Hebrew Nava signifieth comely beatifull amiable and to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit concupivit affectavit in Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabilis per metalepsin pulcher decorus conveniens fuit The Greeke translateth it goodly faire beautifull This comelinesse of the Spouse is in her sight countenance and speech Now by the lips of the Church are commended her prayers and praises her doctrines and thanksgivings which are all uttered with her lips The Spouse uttereth these not with swelling words of vanitie or taught by humane wisedome but by the Spirit of the Lord which poureth grace and utterance into the soule Now in that the Church is commended for her speech and that from the beauty of her lips Hence Observe That the spirituall prayers and praises of the Church are gracious and comely Hence it is that the very lips that are but the instruments of her speech are commended for their beautie The speech of man declareth what is in the heart for Christ saith Out of the abundance of the heart the mouth speaketh And a good man out of the good treasnre of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things By nature there is nothing in mans heart but that which is corrupt and abhominable and so in all men as the the Apostle saith The poyson of Aspes is under their lips Rom. 3. But by the operation of the holy Spirit the hearts of the Saints are filled with faith and love and then the speech is gracious Such speech as proceedeth from a heart spiritualized winneth love and likeing It was said of Christ that he was fairer then the Children of Adam Grace was powred out of his lips Psal 45. And the Apostle prayeth that a doore of utterance may be opened unto him Let a man be never so learned if the doore of utterance be shut up his speech shall profit little It was falsly objected against Paul as a reproach unto him that he was rude in speaking 2 Cor. 11. 6. The truth is he willingly avoided that painted kinde of eloquence which carnall men and such as have itching eares doe commonly delight in but he wanted no kinde of utterance which was fit for the preaching of the Gospell to wit the plaine evidence and demonstration of the Spirit So much for the praise of the Churches speech set forth by the beauty of her lips The next particular followeth Thy Temples are like a piece of pomgranate within thy locks He describeth another part of the countenance or face viz. the temples of the head speaking also of them according to the custome then used women suffering their haire to hang about their temples because it 's said within thy locks By Temples are meant each of the temples of the head and hereby may be meant the cheekes also which are
themselves It followeth Whereon there hang a thousand Fucklers Whereon they hang or are hanged a thousand Bucklers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clypeus protectio a certaine number is put for an uncertaine as we find often in Scripture The Hebrew word Hammagen signifies protection or defence Thus by the Tower of David is the excellency of the Church set forth it being marvailously well armed with armour and munition yea with armour that is pollished and prepared for most necessary uses the hanging up of these Bucklers and Shields was a signe of victory and glory as appears Ezek. 27. 11. These instruments of war are farther commended in that it is added All shields of mighty men The praise of these shields is that they are meet for mighty and noble men they are so good and excellent they are no base things nor such as belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatus est potestatem habuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator potesta tem habeus to meane men but unto Nobles and Captaines of Armies and the like The Hebrew word Shiltei Translated Shields hath the signification of power or dominion as being used of great and mighty men It also signifies a Ruler such a one as hath power in his owne hand Of mighty men or of strong valiant men The Hebrew word Grbbor signifies a Champion a mighty man or man of valour and strength and of superiority these mighty men have reference to David's worthies who stood faithfully with him and did many heroicall actions as appears 1 Chron. 11. 10. Now in that Davids tower was thus furnished with all convenient weapons of war both to offend the enemy and also for defence of those with David this did prefigure the mighty men of God which by the shield of faith shall be able to doe great things for which purpose they have given them shields and bucklers to defend themselves In the former part of the Verse the strength and victory of the Spouse was set forth by her Neck being compared to Davids Tower now here are her weapons described by which shee shall overcome Hence Observe That the Spouse is furnished with all spirituall weapons to withstand her enemies and defend her selfe from wrong The Spouse hath such spirituall weapons as shee is able to defend her selfe and discomfit all her enemies as appears Ephes 6. 11. 17. where the Apostle exhorteth to put on the whole armour of God that is to be armed with all spirituall graces and giveth a reason of his exhortation That yee may be able to stand against the wi les of the Devill c. that is that you may keep your station not being put to flight but to overcome and get victories over enemies namely to overcome the Devill in all his assaults and to wrestle against principalities rulers of darknesse and spirituall wickednesses c. And that they might be ready for this great encounter they were to have their loins girt about with truth with Christ who is the way and truth John 14. 6. Having on the Brest-plate of righteousnesse to keep the heart and Conscience whole And their feet shod with the preparation of the Gospell being ready prepared to professe the truth of the glorious Gospell of Christ to take hold of the shield of faith by confidence in the power and goodnesse of God in Christ to take the helmet of salvation towit the hope of the mercy and redemption purchased by Christ and lastly the sword of the spirit which will cut off all the temptations of Satan and lusts of the flesh And thus the faithfull soul is furnished with the compleat armour of God whereby it is made victorious So much for the commendations of the Churches Neck being compared to the Tower of David c. it being the sixth particular The seveanth and last particular here commended in the Spouse is as followeth VERS 5. Thy two Breasts are like two young Roes that are twins which feed among the Lilies HEre the Breasts of the Church are introduced 1. As beautifull and comely in that they are likened to young Roes that are twins to young Roes for pleasantnesse and smallnesse and to Twins for equalizing for in these things lies the beauty of the breast The beauty of the Church is elswhere set forth by her breasts when it is said Thou art come to excellent Ornaments thy Breasts are fashioned c. Ezek. 16. 7. 2. The Breasts of the Spouse are set forth to be very usefull in that it is said which feed among lilies Lilies prosper best in low and fruitfull places so they that feed among lilies are in good pasture and therefore are full of milke so then the Breasts of the Church being full of milke and wholsome nourishment her members may suck and be satisfied with the breasts of her consolations as the Prophet speaks Isa 66. 11. Hence Observe That the Spouse of Christ doth feed her members with sweet and wholesome food Hence it is said in Cant. 5. 13 that the lips of Christ are like lilies dropping sweet smelling myrrhe Such are all the doctrines of Christ dispensed by the Spouse unto her members she giveth them to such of the sincere milke of the word 1 Pet. 2. 2. The Spouse will not feed her Children with humane traditions and inventions of men but with pure divine truths such as she hath received from Christ her head In the Tabernacle was always the Candle burning the Table of perfume senting and the Shew-bread standing before the Priest to intimate that in the Church which is Gods house should alwayes be the light of Christ and his truth and the bread of life dispensed unto the Saints So much of the particulars whereby Christ hath made good his former praise delivered in that generall Behold thou art faire It followeth VERS 6. Vntill the day breake and the shadows flee away I will get me to the mountains of myrrhe and to the hill of frankincense CHrist having in the former five verses set out the praise of the Spouse First In that generall speech Thou art faire And Secondly In particular proofes drawne from the parts and effects of her nature he now commeth to give an answer to a former request which she had made before in chap. 2. 17. There she desired him to draw neere unto her and let her enjoy communion with him though it were a time of darknesse and shadows â—here he answereth Vntill the day breake c. I will goe into the mountains of myrrhe c. In which answer Observe First The time specified Vntill the day breake c. Secondly The place of Christs appearing I will get me to the mountains of myrrhe c. Vntill the day breake and shadows flee away By the dawning of the day is meant the breaking forth of light and glorie when Christ shall gloriously discover himselfe to be the Sonne of righteousnesse in his brightnesse By the shadows as it respects the Jewish Church are meant all
opening North and South fit for every season to make the garden prosper Then she setteth downe the parts of her prayer for his presence in two respects First To minister unto her the cause of all fruitfulnesse both for winde and weather and nourishment of water all which is meant in these words Arise North and come South and blow on my garden let the waters of his spirit overflow all my spices Secondly To accept from the Church the pleasant fruits of holy services the oblation of men renewed by the Spirit the fruits of the lips in praise and thanksgiving c. in saying Let my beloved come into his garden and eate his pleasant fruit A fountaine of gardens c. This seemeth to be the speech of the Spouse unto Christ O thou fountaine c. Now whereas the Lord had commended the Spouse in the former verse to be a sweet garden so well watered and of such precious plants she now ascribeth all the praise thereof unto him as if she had said thus I humbly acknowledge the things to be in me that thou hast said howbeit I confesse that they are not of my selfe but from thee the fountaine of all good things and though that I do performe the dutie of a fountaine towards mine yet thou art he to whom indeed the name of fountaine and living waters yea of life it selfe doth only appertaine yea thou art the only fountaine and I doe but water others as from thee O fountaine of gardens c. It is from the fonntaine that all the Rivers flow in Psal 104. 10. which water the gardens and plants in them so making them greene and fruitfull The Prophet Ezekiel speaking of the glorie of Assiria comparing him to the Cedars of Lebanon with faire branches saith The waters made him great the deep set him on high with her rivers running about his plants c. Ezek. 31. 4 5. And so when desolation is threatned to the Church of the Jewes it is likened to a garden that hath no water Isa 1. 30. It is to be noted also that the universall Church is but one garden and all the particular Churches be gardens so that her speech and his doe not differ when he calleth her a garden and she calleth him a fountaine of gardens when he calleth her a fountaine sealed up which doth water all the plants shee doth acknowledge the truth thereof unto his praise affirming that he is the fountain of the gardens that is looke whatsoever waters of life be in her yea in all particular Churches they flow from him he is the fountaine Hence Observe That Christ is an overflowing fountaine of living water refreshing the garden of his Church with streames of his fulnesse The Spouse doth acknowledge all her supplies from him in one word when she calleth him a fountaine of gardens It pleased the Father that in him should all falnesse dwell Col. 1. 19. And in him dwelleth all the fulnesse of the God-head bodily Col. 2. 9. Now of his fulnesse have we all received and grace for grace Joh. 1. 16 And he he is made unto us of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. Christ by his Spirit doth refresh his Churches and all their plants satisfieth their soule in drought and maketh fat their bones that their soule is Like a watered garden and they shall not sorrow any more at all Jer. 31. 12. She addeth A well of living waters The Spouse meaneth by this word continuall waters and such as cannot be drawne drie thus the well that Isaacs servants diged in the valley is called a well of springing waters Gen. 26. 19. in the Hebrew it is living waters that is such as springeth continually and drieth not up so that by living water here is meant springing and running water such as is not dry with heat neither putrifies but is alwayes wholesome and giveth life continually Hence Observe That Christ is a continuall spring of living water to refresh and comfort his Church with all supplies The graces and waters of life which doe flow from Christ upon his Church are such as can never be dryed up they flow from a bottomles fountaine albeit he bestoweth his graces and gifts from time to time in never so great abundance yet they be not diminished Christ is a fountaine never drawne drie though he communicate never so much yet he hath never the lesse in himselfe so Christ giveth water of life of which whosoever drinketh It shall be in him a well of water springing up into everlasting life Joh. 4. 14. And againe speaking of the Spirit which they that believe on him should receive he saith He that believeth on me c. out of his belly shall flow rivers of living water Joh. 7. 38. Christ is an everlasting spring alwayes sending forth waters of life to refresh his Saints the supply that he gives is constant 't is not like a winter-bourne that failes and dries up in the Summer but like an ever springing fountaine whose streames are never drie Now she still proceedeth in the commendations of her beloved and saith And streames from Lebanon Streames running or flowing from Lebanon the water that came from Lebanon was pure and cleare water yea Jordan it self watering the Land of Israell came after a sort from thence and no doubt but the water of Lebanon tasted of that sweetnesse that is mentioned before in vese 11. of this Chapter Lebanon being a place of so many sweet Trees and Plants the streames flowing thence must needs be sweet also even as the waters that flow out of the hils where Cinamon and Cloves grow do also partak of the sweetnesse thereof Then the summe of all is thus much the Spouse commendeth Christ first for the fulnesse and plenitude of all graces in that she calleth him The fountaine of gardens Secondly For the perpetuitie of the graces in that she calleth him The well of living waters And lastly For the sweetnesse and pleasantnesse of the same in that she resembleth him to the most sweet and pleasant waters flowing from Lebanon Hence Observe That the water of life flowing from Christ to his Saints is very sweet and plevsant David saith Thou leadest me by the still waters In the Hebrew it is Waters of rest that is most quiet calme and still waters such as give rest and refreshing Christ which is in the middest of the throne of God shall lead his Saints to the sweet pleasant and lively fountains of waters Revel 7. 16. 17. This water is excellently resembled by the water of the sanctuarie spoken of in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie ranne along Galilce and to the plaine and into the Sea c. and every living thing that moveth whithersoever the Rivers come shall live c. and every thing shall live whither the River commeth So in Revel 22. 1. Out of the Throne of God and of the Lamb a pure River of water of life proceedeth
Water of life must needs be such as doth cheere and refresh the spirits This living water flowing from Christ doth give life and preserve life in all those that drinke it And it is said to be cleare as Crystall Rev. 22. 1. that is transparent and exceeding all Fountaines in cleernesse most pleasant to the eye as shewing all that is therein to the very bottome and most pleasant to the tast as free from mud and filth Now we shall proceed to the other part of the Spouses speech which is expressed in the next verse wherein she maketh earnest prayer saying VERS 16. Awake O North wind and come thou South blow upon my Garden that the spices thereof may flow out Let my beloved come into his Garden and eat his pleasant fruit IN these words the Spouse intreateth graces from her head and husband Christ to make her fruitfull withall It is a notable turning of her speech to the winds and quarters of the world attributing sence unto things without life which is also common to Poets and lovers especially in their Love-songs There be two parts of this prayer 1. Shee craveth the inspiration and gracious gifts of the spirit by turning her speech to the winds to blow upon his Garden in these words Arise O North wind c. Shee giveth a reason of her desire That the spices thereof may flow out 2. Shee intreateth Christs presence inviting him to come into his Garden speaking thus Let my beloved come into his Garden together also with the end thereof To eat his pleasant fruits Awake O North wind and come thou South c. Awake or arise or raise up thy selfe thou North wind He meaneth the North quarter because it is cold and moist as being far removed from the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit evigilavit transitive excitavit vel suscitavit and this is spoken as having regard to the day-time and hot Country of the Land of Judea And come thou South This quarter is hot and dry and both these winds are joyned together So that though the North and South winds be of contrary qualities as cold and hot moist and dry yet are they both fitting for her estate which sometime needeth sharp reproofe like the nipping North wind and sometime sweet and gentle consolation like unto the South wind sweet and cherishing Now under these quarters and by such an equall mixture of the winds no doubt but is meant such means whereby Christ doth refresh the Garden of his Church to cleanse the aire of it and make it more fruitfull and withall by the contrary course of winds purgeth the aire and giveth sometimes cleare and sometimes dropping seasons as may serve most for the benefite of the Garden Now that she may have the full benefite of these winds shee addeth And blow upon my Garden Blow that is even as it were by blasts or blowing from sundry quarters worke that which thou seest to be good and profitable for me Blow upon my Garden that is cause the wind to blow upon me It is the Lord that bringeth forth the winds out of his treasure Psal 135. 7. and speaketh unto them to blow Hereby is signified the quickning efficacy of the spirit of Christ as it is in Ezek. 37. 9. the Prophet was willed to Prophecy to the Wind and say thereunto Come from the fowre winds O wind and blow upon these slaine that they may live And agâ—ine the efficacy of the spirit of God is resembled by the wind in John 3. 8. So on the contrary the restraining of Gods spirit let out by the Gospell is signified by fowre Angells holding the fowre winds of the Earth That the wind should not blow on the Earth nor on the Sea nor on any Tree Revel 7. 1. Now it is something darke in that the Church calleth it My Garden The Spouse doth not call it her Garden as having any thing of her selfe for whatsoever Ornaments Flowers Plants c. shee hath shee hath them from Christ but by reason of the nigh conjunction which is betweene Christ and his Church she being flesh of his flesh and bone of his bone Ephes 5. 30. yea and the titles of the one and the other being indifferently attributed to the one and the other as where the Church is called by the name of Christ 1 Cor. 12. 12. Now from the first part of the Churches prayer Observe First from the comparison fetcht from the wind attributing sense to things without life in generall note That Christ hath the command of all creatures He calls for the winds out of his treasures when he pleases and restraineth them againe at his will This drew the Disciples in admiration to say What manner of man is this that even the winds and the Seas obey him Mat. 8. 27. Secondly we see here that Christ speaks to contrary winds both in respect of their quality and quarters from whence they blow Hence Note That Christ can bring good things to his Church by contrary meanes A cold nipping North wind and a pleasant cherishing South wind may both be suitable for the Garden of Christ The Spouse may sometimes stand in need of purging and sometimes of cherishing from whence it is the spirit of God carries it selfe suitable to both conditions and the Saints may be sure that all the winds blow them good Thus we have the Apostle testifying That all things worke together for good to us that love God Rom. 8. 28. And that all things are ours Paul Apollo Cephas things present and to come life death c. 1 Cor. 3. 21. Thirdly Observe That the Spouse desires the heavenly breathing of Christs spirit to come upon her It is not the North wind and the South wind which blow upon the Trees and that are felt of our bodies that are meant here which blow upon these heavenly plants but it is an heavenly breathing which she here requireth even the inspiration of the spirit God which is called the spirit of Sanctification the spirit of adoption c. Now this Spirit of God may well be resembled to wind and that in such respects as these 1. The nature of the wind is to blow where it listeth John 3. 8. So the Spirit of the Lord blows freely and opens the heart powring in abundance of grace it doth awaken and draw forth all the affections to Christ 2. The wind is of a prevailing force it beats downe all before it so the Spirit is mighty in operation it brings downe high Mountaines and hills that be exalted against Christ and layes them levell no man can prevaile against the spirit of God 3. A man receives his breath and life naturally from the aire a man cannot live without wind no more can a regenerate man live without the spirit of God for by the breathings of the spirit the soule of a Christian lives 4. The wind is of a cooling nature so the spirit doth coole the hot distempers in the soule
allaying all unnaturall heats and bringeth the soule into a good frame and temper 5. The wind is of a cleansing nature it purgeth the aire and the water and keepeth them from infections So the spirit of God purgeth the heart from dead works to serve the living God in newnesse of life 6. The wind hath a cherishing and a fructifying force with it so the Spirit quickneth and cherisheth the soule it makes the heart that was as a barren wildernesse to become a fruitfull Garden For these respects and the like the sweet gale of the spirit is compared to wind Hence it is that the Spouse desireth that the winds may Blow upon his Garden Hence Observe Fourthly That the Spouse alway stands in need of the blowings of the Spirit The Spouse hath no power to any thing naturally but is very dead and dull and therefore stands in need alwayes to be quickned by the blowing of the spirit All the beginnings of the worke of God in us growth and ending is from meer grace and nothing else but grace Therefore we must acknowledge all the actings of Christs spirit in us and though Solomon Observes it will be hindrance to observe the winds Eccles 7. 4. yet here it will be our wisedome to observe the gales of the Spirit and to be acted by it Lastly Observe That the Spouse is the Garden of Christ. The Prophet Isaiah sheweth That the Vineyard of the Lord of Epists is the house of Israel and the men of Judah are his pleasant plants Isa 5. 7. God doth plant it visite protect and water it yea he takes pleasure in his Spouse as in his pleasant Garden But I shall not stand on this point because it was largely treated on in Verse 12. of this Chapter But I shall proceed to the reason or ground of this request which is as followeth That the spices thereof may flow out By Spices here are meant all manner of graces and by flowing out shee meaneth continuall abode and increase in the same and that shee may be more and more fruitfull that her fruits may ripen and be abundant for by the gracious gifts of the spirit breathing upon the Spouse her soule is refreshed and comforted and all her graces doe increase so that we see to what end shee desires the wind of the spirit to blow that the spices thereof may flow out for those good things in her would else lye dead and bound up unlesse the spirit let them out Hence Observe First As it is the Spirit that must first quicken us so it is the spirit that draws forth that life and grace that we have It is the spirit that must first kindle the fire of the Spirit life and glory in our souls and then increase the flame thereof First the wind of the spirit blows then the spices of grace flow out Secondly Note That the goodnesse of the Saints must be an overflowing goodnesse The graces of the Saints must abound not onely in themselves but flow out to others as it was said of John he was a burning and a shining light The Spirit of God in his people is like the box of Ointment that Mary powred out which perfumes all the whole house with its savour A Christian never thinks he hath received enough of the spirit unlesse it makes him to abound in himselfe and flow out to others unlesse it be alwayes making new discoveries of God and Christ to the soule and new revelations of the bosome of the Father whereby the soule is refresht and the fragrancy of all his graces drawne out to his owne comfort and the good of others As the Sun draws forth the fragrancy and sweetnesse that is in the flowers of the Earth when it shines upon them and as the wind doth convey those sweet smells unto us so doth the spirit draw forth the savour of grace and convey the smell thereof to our owne souls and to others whereby we come to have the benefite thereof Thus far of the first part of her prayer desiring the North and South wind to awake and blow upon his Garden that the Spices thereof may flow out In the next place we have the Spouses invitation of Christ to come into his Garden with the end thereof in these words Let my Beloued come into his Garden and eate his pleasant fruits Let my beloved come c. In these words the Spouse desireth Christs presence meaning that shee would have him come and dwell in her even as he had promised in the sixth Verse of this Chapter Thus shee invites Christ to come into her as into his House or Temple calling him Beloved because the streame of her affections run towards him Christ was no question in his Church before but she desireth a farther manifestation of his presence glory and life in her Hence Observe That where there is the least appearance of Christ in the soule of any there is further desire of Christs presence and glory to be manifested The Spouse never thinks shee is neer enough her Beloved untill shee come to the full enjoyment of him They alwayes waite for a farther revelation of the Lord from Heaven and cry Come Lord Jesus come quickly Revel 22. 17. That is come manifest thy selfe more and more in the revelation of thy selfe and glory It is from the Spirit that we desire a greater measure of the Spirit and it is from some discovery of Christ in us that we desire a more perfect revelation of him Now followeth the end and Reason wherefore the Spouse desireth Christ to come into his Garden which is To eate his pleasant fruits The end of the Churches prayer is that Christ might receive honour and glorie by that spirit of grace given out by him unto her shee would have Christ come in and accept his owne graces which she calleth pleasant fruits or fruits of his precious things The word translated pleasant is of the pluarall number and may be rendered sweetnesses and may note unto us two things First The plenitude and fulnesse of grace in the Saints they are full of sweet things to wit the graces of the Spirit Secondly It doth denote and set out the excellency of grace it doth farre exceed in excellencie all the glorious things in the world Now is it not fit that Christ should eate the fruit of his owne Vine have comfort of his owne garden tast of his own fruits The greatest delight that Christ hath in the world is in the garden of his Church therefore that he might take a full delight therein he makes it fruitfull stored with precious fruits as growing from Plants set by his own hand relished of his own spirit and so fitted for his tast Hence Observe That the Saints are made fruitfull by the breathings in of Christs spirit upon them When the winde of the Spirit blows upon the garden of the soule the graces of the Spirit as sweet spices flow out in abundance So that now the Spouse is not
under a cloud of ignorance 392. Christ's approachings expell the ignorance upon the Saints 393 Impediment No impediment can hinder Christs approaching neere his Church 326 327. Neither the Saints seeking Christ 403. Invite Christ invites his people to partake of his good things 342. Joy Mans reconciliation with God is matter of great joy 7. Christs approaches to his people is matter of great joy 324. Christ revealing himselfe to his Saints causeth in them unspeakeable joy 76. Christ espousing himselfe to his Saints is matter of great joy 444. The Gospel fils mens hearts with joy 351. Injoy The Saints desire alway to injoy Christs goodnesse K. Kingdome the Kingdom of Christ illustrated in five particulars 66 67. 68 The Knowledge of Christ makes men seeke after him 620. L Lawes fy the observation of Christs laws the Saints are 1. Beautifull 181. 2. Victorious 182. Lilies Christ and Saints like lilies 268 Love The love of God in Christ is manifold 31 32 33. Chists love to Saints is 1. Drawing love 24. 2. Gospel love 25. 3. Pleasant 33 34. 4. Peculiar 171 172 173 339. 5. Everlasting 227. 935. 6. Increasing 288. 7. Overcomming 301. 8. Magnificent 635. The Churches love to Christ is 1. A memoriall love 77 78. 2. Increasing love 80. 3. Collective 126. 4. Ardent 127. 301. 5. Returned love 212. 6. Beautifull 489. 7. Invincible 745 746. 8. Of jealousie and fire kindled by the spirit of love 743 744. The love of a Saint is caused 1. By a principle of love 29 439. 2. By the sweetnesse of Christ graces 47 48. 3. By Christs love 291. 708. 4. By the manifest at ion of Christ to the soule 714. Lovely Christ is all lovelie 616. M Members The Spouse is glorious in her members 677. The Church doth nourish her owne members 416. Manifest Christ doth manifest himselfe to his people upon their desires 529. 2. With delight 530. 3. by degrees 333 334. Mutuall Christ and the Saints have mutuall interest with each other 1. In union foure wayes 379 380. 2. In communion foure ways 381. Mysteries Christ revealeth hidden mysteries by the Gospel to the Saints 69 70. N. Negligent To be negligent in the things of God is a great evill 120 O. Oyntment Christs name spirit and grace powred forth in the Gospel is compared to oyntment in five particulars 40 41 42 45 46. Ordinances Gospel Ordinances more glorious then those of the Law 190 191 192 193. P. Parentage The Saint are rich and glorious in their parentage 651. 675 Particular The Saints apply the benefits of Christ to themselves in particular 213. Patience Christ exerciseth abundance of patience towards his people 554. Persecute False Brethren persecute the Church with great indignation 115 116. Pretences the Spouse put off Christ with false pretences 556 557. Presence Christs presence with his people is 1. Powerfull 614. 712. 2. Comfortable 655 702. 3. Desireable 524. 4. Everlasting 563. 5. Not long vailed 625. 6. He is present when seemingly absent 571. Publish The Office of the Church is to publish Christ 768. Proprietie Saints have proprietie in Christ foure wayes 383 Christ hath proprietie in saints foure wayes 384 385. Pure Such only as love Christ are pure 49 50. Pruned The Church needs sometimes to be pruned 700. It is Christ alone can prune his Church 701. Principle Saints are drawne to Christ by a principle of love 29. 400 Professe Many professe Christ that know little of him 590. Q Qualified Christ is fitly qualified for the adminstration of his Church 601. R. Rose Christs excellency set forth by a rose in six particulars 259 260 261 262 263. Repose Christ doth repose himselfe with his Saints 428. Race The life of a Christian is the running of a race illustrated in six particulars 61 62 63. Raise Christians should not raise Christ untill he please 730. Christ doth raise up himself in his Saints 735. Refreshed Christ is refreshed in his Saints 721 Redemption The fruits of redemption are very delightfull to the Saints 219. Righteous Righteous men are only fit to mention Christs love 79. Related Christ stands related to his people 1. As a Brother 476. 2. As a Sister 477. Those neerest related to the Spouse persecute her 113. Saints are neerely related one to another 150. S. Saints are satisfied with all good things in Christ 284 285. Saints are satisfied in the armes of Christ 729. Christ doth satisfie his people with plenty 534. Saints Saints behold the excellency of Christ 442. Saints are serious in the things of Christ 309. There remaineth corruption in Saints 341. Saints make their approaches to God through Christ 365. The sacrifice of Saints is acceptable 425 Saints must looke to their guard 432. Saints are Christs Chariot 434. Saints should seeke Christ toge 〈…〉 622 623. Saints are neerely related one to another 750. Saints have flesh as well as Spirit 544. Sense Christ is not alwayes present with his people according to sense 400 568. secure The Saints are most secure in Christ 70 71. 429 430. Shadow Christ is a shadow of protection to his people 282. The Saints are much delighted with Chrsts shadow 282. 283. Shepheard Christ is a most compleat Shepheard 129 130. scriptures The Scriptures are a perfect rule of life 164 165. The Scriptures cannot be understood but by the spirit 166 167. Sinne. Sin darkens a Saints 91. The sense of sinne causeth soul-sicknesse 299 300. Spouse The Church is Christs Spouse 477. The Spouse is sometimes in a languor of Spirit 542. Christ preferreth his Spouse above all the world 649. Spirit The Spirit compared to wind in six things 521. Saints have the Spirit of Christ 1 To blow upon them 520. 2. To operate in them 286. 3. To put life into them 523. 4. To enlighten them 441. 5. To spiritualise them 545. 6. To give them divine impression upon their hearts 560. 7. To change their nature 561. 8. To make them active 561. The Spouse is not alwayes in one frame of Spirit 542. She hath flesh as well as Spirit 544. Solomon Solomon a glorious type 13. Solomon a glorious Saint 14 15. Sweet Christ is very sweeet 1. In his communications 288. 2. In his pastures and feeding 386. 3. In his Ministrie 215. 4. In his graces 203. 552. 5. In his dispensations 210 211. 6. In his Spirit 565. Sweetnesse Christs sweetnesse is 1. Sensible only to Saints 222 2. Displayed in the Gospel 49. 3. Of a drawing nature 68. 4. The cause of the sweetnesse in saints 566. The Spouse is sweetnesse 1. In her annointings 491. 2. In her perises and prayers 493. 3. She is a garden of sweetnesse 716. 511. 4. she doth entertaine Christ with all sweetnesse 716. Seeke Saints seeke Christ 1. Through all impediments 403. 2. Diligently 406. 3. Constantly 408 409. Sorrow Christ is brought forth in the Saints with much sorrow 736 737. T. Truth Saints discerne what is Truth 686. Truth is the Pillar of the Church 436. Teachers It is