Christ further amplifies his answer to the faith and request of his Church and says I have gathered that is I have reaped the fruits for which I came down from Heaven for which was to draw a people to believe in me that they might be saved From whence we may see that as soon as we are willing that Christ should ease us of all our sins and miseries and make a gratious supply of all our wants then do we prepare a dish of pleasant fruits for Christ this is that which he here calleth his Myrrhe and his Spice his Wine and his Milk because as those things are sweet and do much refresh the senses of men So also is it sweet to Christ to take away from us our sins and burthens cares crosses and calamities Moreover when Christ also saith here that he hath eaten his honey comb with his honey it must well be noted for he eateth his honey comb with his own honey The comb is the House of the Bee which holdeth the honey which honey although it be sweet for the Bee to feed on yet the comb is respected of the Bee first before the honey for the Bee by a natural instinct delighteth in the comb having no other house nor resting place to rejoyce it self in and set its heart upon but only the comb which although it hath no sweetness in it of it self before it be sweetned by the labour of the Bee yet for the natural pleasure he taketh in it more then in all things in the World besides he maketh it his habitation and place of abode so that there is an Antecedent natural instinct in the Bee First to the comb and then to feed upon the honey in the comb Now understand by the comb the person that holdeth and carryeth the honey and by the honey the righteousness of the Lord Jesus Christ that sweetneth the comb and by eating his honey comb with his own honey his joyning himself to our sinful person because he loved us before it was sweetned with any honey of ours Christ then loveth the person First before the work or new quality of the person First he chuseth an habitation to dwell in before he sweetneth the comb with his hony-comb and this is our poor distressed person which he setteth his heart upon from all Eternity as the only object of his joy and delight and therefore we are said to love him because he loved us first and this is called his first love Rev. 2.4 which was the love of Christ first to the person of the Church of Ephesus before her works which apprehension in the falling state of that Church came at last to be lost This is his Antecedent love and when it is said in the sixteenth of John the Father himself loveth you because ye have loved me as though the Father had first respect to the honey and then to the comb it meaneth his consequent love for as soon as we receive our first love which is to believe that he loveth our sinful person then doth he love our obedience with a consequent love and maketh promises accordingly to those that love him fear him obey him and keep his Commandments It follows therefore that all those that are imployed in the garden of the Lord about the making and sweetning of honey combs must endeavour to imitate the Bee first in making of the comb next in gathering of honey and conveying it into the comb If the comb be not first respected there can be no honey then must the Bees die for want of food Nor is there any other way to make persons holy first but by teaching us to believe that Christ loveth us from all Eternity Where this perswasion is grounded honey dews will fall for why should the Bee labour to make the comb if it were not his purpose to fill it with honey Why should the Lord Jesus Christ marry our sinful person to himself if it were not to sweeten and perfume it with an Odour fit for himself And as the comb must first be made so must we see that it be well stored with honey which must be gathered with the Bee out of every flower and where ever the honey dew falls the Bees will find it out mark we then where the cowslips the flowers and the honey suckles grow for those are the places where the Bees find honey and if any dew fall there we shall find it and when such dews come the Bees will lade themselves and when they have their lading they carry it to their combs if the Bees should gather ever so much honey and had not the Art to carry it into the combs what profit should the owner of the Bees receive If the Ministers of the Gospel should have their full lading of honey and had not the Art to convey it into the Consciences of men to make persons holy who were the better for it Some there are that cannot endure the tast of the hony such can never sweeten the comb but are like wasps that rob the Bees and make honey scarce Therefore let all those that are labourers for God endeavour so to be fill'd with the knowledg of the Gospel that they may be able to set down the true way to attain to the righteousness of the Lord Jesus Christ and all grounds of encouragment to receive it according to Christ in the next words Eat O friends drink yea drink abundantly my well beloved To eat in Divinity is to be joyned to the Gospel by faith Joh. 6.54 and whosoever eateth hath Everlasting life Now the Gospel that we may learn rightly to eat teacheth us three principal points Mat. 11.27 First Mat. 5.22 Rom. 3.10 11 12. Rom. 3.21 22. it teacheth the true understanding of the Law which revealeth sin to the Conscience whereby all men are convicted and that mans natural opinion that obedience to the Law is the condition of the promises may be destroyed and requireth our faith in this point and also giveth and worketh in us the same Secondly the Gospel teacheth us that the righteousness of Christ is freely given to them only Rom. 4.2 3. where that opinion of righteousness is destroyed and also requireth our faith in this point and worketh in us the same Thirdly it requireth us to perform all good works towards men without any dependance upon them Phil. 3.3 8 9. Phil. 3.4 and causeth us to perform the same with joy and gladness These are the principal things taught in the the Gospel and the principal Doctrines contained in both Sacraments And where these three points are taught there the Sacraments or the Gospel are rightly taught Therefore when Christ says eat he requireth that the Gospel be made known that we may be joyned unto him in these three points Eat O friends Some think that open gross sinners are not invited to eat let such consider of the first point before named and shew how they shall be convicted and
this Virginity of Faith is the Conscience resteth hopeth and rejoyceth in Christ his Saviour and the outward Man joyfully doth good works unto his Neighhour Love thee The holy Ghost here sheweth the reason why the Virgins fall in Love with Christ which is as was said before drawn from the savour of his Ointments The first Commandment is Thou shalt love the Lord thy God with all thine Heart But now the Question is how this Love of God shall be wrought in the Soul that what is commanded in the Law may be attained to That which is here set down resolves this Question Therefore the Virgins love thee Not because of the Law but because of the Gospel So that the Gospel teacheth thee how to attain to all those things which are required in the Law namely To love God and thy Neighbour otherwise thy Obedience is nothing worth This had need be well understood by those in the Ministry lest instead of teaching Men to love God they drive them from God and cause them to hate and abhorr him more than they did before Lest instead of teaching the Passive Obedience which breedeth Love to God they press nothing but the Active Obedience which driveth all Men from God for it breedeth in Men an opinion of Righteousness by the Law which is a Sin directly against the first Commandment Therefore Christ calleth this manner of Teaching a teaching Men to break the Law He that breaketh the least Commandment Mat. 5.19 and teacheth Men so shall be called the least in the Kingdom of Heaven This teacheth Men to break the Law because it establisheth in Men a false opinion of the Law which bindeth all Men under the Curse of God Now to teach Men to break the Law is when no other Righteousness is required to make Men Holy and Righteous in the sight of God and Conscience but only the Righteousness of the Law These are the least least of all accounted in the sight of God and least of all accounted on in the Church of God because they forsake the true and lay another Foundation of Faith and Holiness which is contrary to the testimony of the holy Ghost here and also contrary to the Doctrine of the first Commandment as hath been shewed before VERSE IV. Draw me IT is not here said Command me or Compel me and we will run but draw me This sheweth what Doctrine it is by which the Soul is united to Christ it is not done by pressing or requiring the works of the Law but by giving or infusing into the Soul the Righteousness of the Gospel For the Church is here in heaviness and weariness being not able of her self to go nor stand by reason of her Sin and the greatness of her Affliction by which she is filled with so many fears and perplexities that the Heart is even ready to sink into despair and to conclude that God hath cast it off for ever Now what shall be said to this miserable Woman in this condition that may be sutable in order to her Peace and Comfort Shall it be said go thy way amend thy Life keep the Commandments of God and then thou shalt have full deliverance This is even as for a Malefactor that is condemned by the Law and nothing can help him but Mercy to be sent to his Accuser for help and deliverance This is not to draw the Soul to Christ but to wrap it up in Guilt and Bondage Therefore when thy Conscience is in distress thou must then hear no Law but harken only to the voice of the blessed Son of God which draweth thee to himself not by the Law but by the Gospel which delivereth thee from all thy fears and distresses and settleth thee in a Kingdom of Peace and Joy Christ doth not put the Conscience in fear as the Law doth but speaketh comfortable words to the trembling afflicted Conscience John 8. The poor Woman that was taken in Adultery no doubt was in a trembling and very sad condition when she was so vehemently accused by the Pharisees when they brought her before Christ Master say they this Woman was taken in the very act must she not be stoned For so Moses wrote what sayest thou But Christ maketh no answer to them only writeth with his Finger on the ground and biddeth them He that is without Sin cast the first Stone at her and they being all convicted went out one by one But the Woman stayed and heard Christ No doubt the poor Woman could not chuse but fall in Love with Christ greatly which appeared by her staying until the Pharisees were all gone and none left but only Christ and her self For Christ did not put her in fear neither was she afraid of him but he asked her this Question Woman where are thine Accusers Hath no Man condemned thee She said No Man Lord. And Jesus said Neither do I Condemn thee This was comfortable to the poor Woman that had broken the Seventh Commandment for it is thus much in effect in as much as thou hidest not thy Sin nor flyest away but abidest with me and expect mercy and forgiveness from me therefore behold I will not Condemn thee but forgive thy Sin Go and Sin no more And by this means was this poor distressed Woman drawn to Christ even by the loving and gentle carriage of Christ her Lord For she regardeth not the Accusation of the Pharisees nor yet the Accusations of her own Conscience but listeneth and harkeneth very diligently to the comfortable News that the Gospel bringeth And this is the request of the Bride in this place when she says Draw me and this must we all do when we are in misery and distress even desire to hear and rest upon the blessed voice of the Son of God And we will run after thee That is to say in all times of Misery and Affliction we will make hast after thee Having once found how and after what manner Christ doth draw which is by presenting himself and his merits unto the Conscience in distress against the Accusations of the Law and the fear of God's wrath she finding him to be a Person so gentle and amiable one that will not upbraid her and discomfort her adding Affliction to the Afflicted but that speaketh kindly and friendly to her saith here We will run after thee This running is nothing but with readiness of Affection and speediness of Action to make application of the Promises in time of distress and therefore it is said After thee that is after thee for Succour and Comfort in the time of great Affliction and Misery The KING hath brought me into his Chambers The Church desireth to be drawn before after Christ began to pull her once she ran speedily after him Now here she sheweth whither she was pulled or drawn it was into his Chambers and also by whom she was drawn even by the King the Lord Jesus Christ her Beloved He that might disdain her as a Begger
said by an indefinite Speech to be sixty valiant Men of the valiant of Israel these are the choice ones in the Church Men that are expert in the Faith that are able to make War against all Heretics and Seducers These are like Solomon's Curtains being always round about the Bed in all Ages of the Church to preserve the Doctrine of Christ from false Glosses These are knit unto Christ by Faith and one to another by Love and Unity in Doctrine Exod. 26. So that even as the Curtains of the Tabernacle were coupled together with Taches of Gold to make one Tabernacle so by these golden Taches of Faith and Love the Saints are knit to Christ and one to another And in this sense the Bride saith here she is comely not only in respect of her Faith towards God but also in that she is an Ornament to the Bed being instrumental to preserve the Church of God from being defiled by reason of corrupt Doctrine This teacheth us what the Life of the Saints is and must be in this World even to keep the Church of God as much as in us lyeth from being polluted by false Doctrine for they are set round about the Bed for this purpose to fight against Satan and his Ministry and the reason and wisdom of the Flesh which always opposeth and fighteth against the Gospel and also to walk in Unity one towards another and towards all Men. VERSE VI. Look not upon me because I am black because the Sun hath looked upon me my Mother's Children were angry with me they made me the Keeper of the Vineyards but mine own Vineyard have I not kept IT is as much as to say this Look not upon me with contempt to despise the Doctrine I profess nor yet upon my stains and blemishes as if I were cast off and rejected of my Beloved for although my Skin be of an evil colour this doth not proceed from any evil there is in the Gospel but from an outward cause to wit the Sun the Sun hath looked upon me therefore I would not be despised and counted a Cast away for it is not my natural hew I am comely in the sight of my Beloved True it is I have some troubles upon me my Mother's Children do afflict me There be many of the same Linage I am of in respect of the outward state of the Church we have all one Mother but they have not the Spirit of Adoption to become the Children of my heavenly Father My Mother's Sons have not true Faith in Christ nor Hearts to live as Brethren and Sisters ought to do For although we were born in one House and brought up in one Family did all eat the same Spiritual Meat and drink the same Spiritual Drink Yet they are fallen away by evil Principles and into an evil course of Life and because I am not willing to follow their evil ways in Life and Doctrine therefore they are angry with me They have canker'd Minds full of malice and very much enflamed against me for when I was about mine own business in the Lord's Vineyard to do good to every Vine according to my power and skill they made me through my own frailty and weakness to look to other Vines not only to do such Orders observe such Ceremonies and preach such Doctrines as I was never appointed to do but also sought to draw me quite away from the Lord's Vineyard to other Vineyards And to persuade me hereunto they would make me a Keeper they would set me in an Office to keep out the defiled and unclean lest their Vineyard should be spoiled by evil Beasts And while I was thus imployed yielding my self too much this way they brought me quite out of Love with my own Vineyard mine own Vineyard have I not kept and in forsaking mine own Vineyard which I too much consented to I had even lost the benefits of Christ my Lord and Saviour The Bride here sheweth that although she be black and stained and out of countenance yet she would not be look'd upon proudly with disdain and contempt but as an object of Pity and Mercy yet this she sheweth to be the practise of the Daughters of Jerusalem in all Ages of the Church to cover all things that is comely in the Bride to bury that in Oblivion but to fasten their Eyes very heedfully upon that which is her blackness and deformity Such is the infirmity of Man's nature that if there be any blemishes and stains in others that we curiously observe and suffer our Affections to be even quite abated from them therefore but if there be any thing worthy of Praise that we skip over and take little notice thereof That which is good in us we would have all Men look upon and have us in high estimation for but in dealing with other Men we behold every spot blemish and stain All Men are willing to have their own deformities skipped over and their vertues highly praised and honoured but are loth to take any notice of the vertues in others although they be ever so excellent and worthy of praise But why do we look upon that which desameth the Person in some things And do not as well behold that which will set him out in other things If there be some blemish in an House we take not much notice of it but most of all behold that which will make it saleable Or if a ground be infected with Herbs and Roots that in some respects may be unprofitable yet if in other respects they are useful we account of them and cherish them Now if in Herbs and Roots we respect the vertues as well as the baseness why do not we the like by the Church of God Why do not we mark the best things to help to inflame Charity and to nourish true Christian Love as well as to fasten our Eyes upon the deformities of the Church which is the ready way to separate our Affections from it She also complaineth farther than in leaning too much to her Mother's Sons she forsook as it were the fruit of her own Vineyard even the Righteousness of the Lord Jesus Christ Of this sort of People the Church of God hath ever been pestered withall such that fall away themselves and then seek to draw Disciples after them some to follow Rules and Orders which are not commanded that live within the Church and to draw Men into an evil course of Life and others which seek to draw Men from the Lord's Vineyard unto other Vineyards whereby they come to lose the Fruits of Christ's Death and Resurrection For it must well be noted that although in separation from Churches a great shew of Holiness may be pretended yet under that shew of Holiness the greatest Sin lyeth hid which is a departing from the Gospel And the reason is because the ground of separating from one Church to another is not because the gifts of God are wanting in the Church separated from which are
which is the only thing and foundation whereupon all our happiness doth depend Let all men therefore learn to humble themselves for their wants in this thing and earnestly beg of God that his word may be purely taught Where this knowledg is not little fruit appears in the Valley the Vine flourisheth not there but the miserable Conscience is shut up in Prison and darkness but where this spiritual skill is learn'd there and there only the Pomegranates do bud and a wonderful and suddain change is made according as it here followeth VERSE XII Or ever I was aware my Soul made me like the Chariots of Amminadib AMminadib as some think was the chiefest Chariot driver either in Solomons or in Pharaohs Chariot and which had the most Famous Horses which upon a suddain would be at the place desired This was the Churches condition as soon as she came into the Nut Garden she understood upon a suddain the right way to her beloved as soon as ever the nut was crack'd she began to tast of the kernel and or ever she was aware she became like the Chariots of Amminadib She met with that upon a suddain which she had long desired for And thus it is with us when ever we come into the garden of the Lord where nuts are plenty where the vine flourisheth aright or ever we are aware the Pomegranates begin to bud the fruits of the valley begin to appear within us and we are setled in peace and joy And in that she says my Soul made me It meaneth the understanding which being illuminated and sanctified filleth the will and affections with joy and Heavenly delight VERSE XIII Return return O Shulamite that we may look upon thee return return THese words are also the voice of the Church and by the Shulamite she meaneth a party in the Church which do dissent from her principles in matters of faith and life which she notwithstanding calleth the Shulamite being a general Title belonging to all in the visible Church from Shulamith which is peaceable so call'd being under a Covenant of peace and being the Daughter of Jerusalem Heb. 7. or Shalem which signifies peace and his Tabernacle is also said to be in Shalem To this Shulamite or contrary party in the Church she saith return return which words being so often doubled do shew that she is not only confident of her own Doctrine and way but also that she earnestly desireth the welfare of the Shulamite and a more near and Spiritual communion with her for she says return that we may look upon thee that is with delight and comfort for what inward and comfortable fellowship can there be so long as there remains a contrariety in points of Faith Therefore it is the longing desire of the Bride that they might dwell together in unity But mark we what followes What will ye see in the Shulamite as it were the Company of two Armies These words I conceive to be the voice of Christ and it is as much as to say that which thou wouldest see in the Shulamite thou canst not for in the Shulamite there are two Companies of Prophets are Preachers of the word and they band themselves one against the other like two Armies And the difference between them is the case being rightly stated about this one Question Which is the proving principle in the Scriptures Whether the Law must be expounded by the Gospel or the Gospel expounded so as it may accord with the Law The answering of this Question The extent of the principles of all Heriticks Sects and Seducers being rightly examined they will be found to clash against the Gospel in the Doctrine of justification endeth all controversies in the Church Forasmuch as all differences about Religion do Center in this point Hence it is that what is affirmed by the one overthrows the Law in the matter of justification and what is affirmed by the other overthrows the Gospel in the same point For when the Bride defineth faith to be a believing in Christ without works only because of God the promiser totally excluding the Law the Shulamite and all others that are enemies to the Gospel do define faith to be a believing in Christ by reason of works totally excluding the Gospel Now to decide this controversy it must be noted that the first principles as is shewed elsewhere in this Song are proving and therefore all other Scriptures must be expounded by them Song 3.10 And that as the first principle in Divinity is the Scriptures Hos 13.4 so the first principle in the Scriptures is the Gospel or the first Commandment which drives us to the Gospel which comes all to one for the first word of all is hear O Israel I am the Lord thy God Mark 12.29 which words are the Gospel Wherein God bindeth himself to us without any thing of ours then follows the first Commandment This point rightly understood draweth us into the practise of all good works because it unbindeth us from the rigour of the Law and filleth the mind and Conscience with the love of God which is the ground of all obedience which prohibites our dependance upon any other righteousness but the righteousness of God set before us in the Gospel And also forbids all such definitions of faith and all such interpretations of the Law which strengthen in man an opinion of the Law and works Now the Gospel being the first word and proving principle therefore such a sense must be found of all those Scriptures that promise justification to mans Active doing of the Law as may be suitable to the Gospel and mortify mans opinion of the Law and works But thou wilt say how shall I do that I answer doing in Divinity hath by reason of the Gospel a new signification which is to justify God and is not to be understood when justification is promised to it of a moral doing but of such a spiritual passive doing which is incomprehensible to mans reason whereby thou submittest to the wrath of the Law and flyest from it by faith to Christ who createth in thee a new opinion of the Law which is to walk in the works thereof without dependance upon them which obedience Paul teacheth thee to call a serving in newness of Spirit And thus mayest thou easily give an answer to all opposers of the Gospel Moreover this must also comfort us when we are in great tribulations when we are in doubt of his care and providence in respect of outward things or any way perplexed with the fear of Gods wrath For then will the Law begin to work in us after this manner these things thou hast done and thou canst not deny it and therefore thy judgment is just and nothing shall appear before thine eyes which way thy fears shall be prevented now in this condition if thou expoundest the Gospel according to the Law then shall thy faith be overwhelmed and only the Law shall reign
but if thou hast learned this Divine and Heavenly Art to expound the Law by the Gospel then shall the Law vanish out of thy Conscience and Christ alone shall rule and govern Therefore in such a condition as this enter into thy closet and pray after this manner Lord I am in great distress and know not what to do and the evils that I fear are justly coming upon me by reason of my sin and if I should now expound the Gospel by the Law which is now upon me then should I be totally ruined without all hope of recovery but seeing thou hast taught me to expound the Law by the Gospel and not to make construction of things according to sense and reason but according to thy holy and gracious promise teach me to stick unto it so long as life shall last When once thou enterest into this excercise of thy faith thou wilt quickly find the sweet of it and wilt not care a rush for any affliction Then shalt thou experimently feel in thy self that although there be in the Shulamite as it were the company of two armies the flesh warring against the Spirit and the Spirit warring against the flesh inwardly against the accusations and terrors of the Law and outwardly against false Prophets and Seducers yet that thou mayest easily overcome them by the Gospel And also shalt find that this Battel cometh not to pass from the principles of the Gospel but from the natures of men who by reason of blindness and wilfulness will not understand the same CHAP. VII VERSE I. How beautiful are thy feet with shoes O Princes Daughter BY reason of the Churches Victory in this Battel against Satan within and Satan without Christ commendeth her again And first her feet and shoes are commended she being so well shod with the preparation of the Gospel of peace for then the feet are said to be beautiful when they are well furnished with the glad tidings of peace and good things then do the feet stand upon holy ground Now when the Gospel is made the standard to try all Doctrines by and also the only weapon to drive away the guilt of sin and all fears out of the Conscience then doth the Church obtain this Title to be call'd the Princes Daughter Then is she looked upon no longer as coming from Adam but as one who by her new birth or Nativity is the Daughter of a Prince even fo the Lord Jesus Christ For so Christ is said to be the Everlasting Father and Prince of peace because by his word he generateth Children to himself Psal 45. to make them Princes in all the Earth For this cause also must we endeavour to receive the Gospel that our feet may be well shod that our inward man may be made beautiful with the righteousness of the Son of God then shall we be look'd upon no longer in respect of the Conscience as Children of Adam but as Sons and Daughters of the living God For being separated from Adam we are likewise separated from the curse that lyeth upon Adam and all his posterity Therefore this must teach us whither to go when we are disturbed either in our inward or outward peace even to him that is the Prince of Peace And also what to do in case of wants even to humble our selves upon our knees before the Prince who being the Kings Son and heir of all things can deny us nothing who are become the Princes Daughter We must not therefore be faithless but believing then shall we also perform good works joyfully and thankfully before men but if we forget or dispise this Heavenly Title then shall we remain in our old natural condition under the curse and the benefits of the new Nativity shall be utterly lost The joints of thy thighs are like jewels the work of a cunning Artificer Next to the feet the joints are here commended which must be understood as they are instruments to convey nourishment into the body Col. 2. For the body is said to increase by reason of the joints and bands Eph. 4. which minister nourishment one to another from every part which causeth it to increase with the increasings of God The joints then are here commended in respect of their use and Office which is to minister nourishment from the head to the rest of the body These joints are the particular Members in the Church which are like jewels being wonderful precious in the estimation of the owner Where these joints do rightly perform their Office the body groweth strong but where there is a coldness and benumendness in the joints the body groweth lame and little agility will be seen and there also are the Bridegrooms jewels Therefore all those that live in this Exercise and do supply the Office of the joints must believe that they are in high account in the sight of their beloved which must comfort and encourage every one in the body to perform his Office Next these are said to be the work of the hands of a cunning Artificer By the Artificer I understand the Preacher of the Gospel who is skilful in forming or planting Christ in the Soul Who is able through the holy Ghost to teach a right division between the Law and Gospel in use and practice that Christ may rule in the Conscience and the Law may govern the old man which cannot be done but by the hand of a cunning workman This is he that Paul speaks of when he says a workman that needeth not to be ashamed dividing the word of truth aright where this skilful Artificer is the Conscience is kept pure and undefiled but where there is daubing with untempered Morter the Conscience is often out of joint Therefore he that is the Artificer must be a cunning workman that knoweth how to break the stone in the heart by the hammer of the Law and also how to bind up the broken hearted by the Gospel without the Law Where this Artificer is nourishment is conveyed from the head into the body and every part is supplyed as it were by joints and bands to the edifying of it self in love there is nothing done but the framing and fashioning of Jewels for the Lord and the presenting as it were of a Royal Diadem into the hands of God Therefore it is said of the holy City the new Jerusalem that it is all of pure gold and that it is garnished with all manner of precious Stones which is the business of the Jeweller to garnish the City Therefore seeing he is to work in Gold and Silver and precious Stones even with the pure Doctrine of the Gospel seeing he must break in pieces stony hearts and grind them as it were to powder and also must set in order poor distressed Consciences that are altogether out of joint that they may be armed and fortified against so mighty an enemy as the Devil he had need be a cunning workman a wise Master builder that is able so
early to the Vineyards let us see if the Vine flourish whether the tender grapes appear and the Pomegranates bud forth there will I give thee my loves THis Verse setteth forth the care and dilligence of the Church in looking to those that were planted in it Where by Vineyards she meaneth Esa 1. those particular congregations where the word is taught And by the Vine Christ And by the tender grape Joh. 15. the Conscience made tender by the word of God And by the budding of the Pomegranate the growth of the Church in Heavenly Doctrine and in shewing forth all good works before men And in that she says let us go up early to the Vineyards it meaneth before false Teachers creep in and spoil the fruit For as soon as the Fox cometh he falleth upon the Vine he endeavoureth to spoil Christ of his name and glory Therefore to prevent this she saith let us get up to the Vineyards meaning the principal members in the Church both in the Magistracy and Ministry whose care ought to be that the Church be rightly instructed in sound Doctrine and that order be taken with those that are perverters of the Gospel There she saith I will give thee my loves that is in so doing I will testify my loves unto thee meaning to Christ She speaketh in the plural number because it is more then a bare single love it being not only to Christ but also to his Members The sum of all is this That it is a very great Testimony of love to God and a principal means in causing the Lords Vineyard to become fruitful when an early care is taken by the principal Members in the Church that the word be purely taught and that the mouths of false Teachers be stopped If the word be not rightly taught no man's Conscience can be edified if the mouths of seducers be not shut Satan will quickly pervert the Gospel of Christ Either of these wants hindereth the fruitsulness of the Vineyard and in a manner layeth it wast Such therefore must be charged by Timothy that they Preach no other Doctrine or else by Titus their mouths must be stopped Want of care in this thing betimes spoileth the flourishing of the Vine the budding of the Pomegranate neither doth the tender grape hardly every appear Care therefore must be taken in this that no person be suffered in the Vineyard that is a Seducer nor set to work in the Vineyard unless he be a cunning Artificer a man of skill that is able to succour the tender grape and to refresh the Pomegranate that his buds may shoot forth and appear This is a work highly acceptable to the Father who is the great Husbandman and to the son who is the Archbishop of his Church and therefore I humble conceive it ought to be the care of every Bishop If any man offend in his life the Magistrate is to punish him but if any man go about to pervert the Gospel Paul and Barnabas must go up to Jerusalem about the Question where should always be some that are able to hear and determin the same Whatsoever care is taken or ought to be taken about matters of Discipline yet it is most certain that the main and principal thing to be cared for and looked after is matter of Doctrine that mens Consciences be rightly instructed otherwise no man can be saved What misery is come upon us for many years past for want of this care we have seen by woful experience VERSE XIII The Mandrakes give a smell at our gates are all manner of pleasant fruits both new and old which I have laid up for thee O my beloved THese are the words of Christ which are of the nature of a promise to supply his Church with the variety of all pleasant fruits And first of all he speaketh of the sweetness of the Mandrakes of which we read in Gen. 30.14 which were found by Reuben in the time of Wheat Harvest All that I gather from it is this Reuben was the first born son of Jacob which first born son was a type of Christ the first born among many brethren Now the Mandrakes being brought by Reuben to his Mother Leah which were very delightful as it appears by Rachel it sheweth unto us the Excellency of the fruits that come to us by Christ who is the first begotten of the dead which are the fruits of his Death and Resurrection manifested by the Preaching of the Gospel Which are said to be pleasant Fruits meaning to the tender afflicted Conscience The time when they appear so pleasant is when the gates are opened when the Gospel of Eternal life is opened and rightly applyed to the tender Conscience These Fruits are said to be New and Old not in respect of substance of Doctrine but the variety And it being said Note which I have laid up for thee my beloved it sheweth that all the secret Misteries of the Kingdom of Heaven that have been hid from ages are laid up on purpose by Christ himself to bestow upon those that put an high estimation upon them And this I conceive to be the meaning of the words And the Reason why they are laid up only for such is because the Misteries of the Kingdom of Heaven are of an Infinit value therefore must not be bestowed upon those that will despise them they are of so great a price that no man is able to put an estimate upon them they are beyond Silver Gold and Rubies and all things that can be desired Now who can imagine that Jewels of such inestimable worth Prov. 3.15 shall be given to such that shall only Trample them under ther Feet Therefore Christ hath laid them up for his beloved Even for those that esteem of them most highly above their appointed food Which openeth the cause and sheweth us the Reason why there are so few that are acquainted with the secrets of the word of God that understand so little of the Misteries of the Kingdom of Heaven it is not because Christ is not willing to open the Secrets and reveal the Misteries but the reason is because men put no estimation upon them Christ hath laid up all manner of pleasant Fruits hath abundance in store to bestow of things both New and Old upon all those that are willing to receive them but no man cares for the taste of them The Mandrakes give a most Excellent smell but no man careth for the scent At wisdoms gates are all manner of pleasants Fruits even those that heal the Nations that save us from the Everlasting wrath of God but we value them not we look not after them but set an higher estimation upon Transitory things that perish then upon those Everlasting things that shall never decay Just like unto Children that more esteem of a Counter of little or no value at all than of a rich Jewel that is of great price Therefore no man must blame the Lord Jesus Christ but
all those that are willing to sit under the Tree and receive them By the Mother is here meant the Church and by her bringing forth regeneration which new birth is under the Apple-tree for there she brought thee forth that bare thee Now in that he says I raised thee up he distinguisheth himself from Moses or the Law not but that Christ maketh use of the Law in the raising up of the Church but in a different respect to those that do not rightly teach the Law Christ maketh use of the Law to humble the sinner that it may be driven to Christ by faith to be justified without the Law but the Ministry of Moses promiseth justification and life to none but those that turn from sin Morally according to the the Terms of the Law and herein lies the difference between the true and the false handling of the Law and by this mark only may we discern the voice of Christ from the voice of Moses Now Moses casteth all men down but raiseth up no man by his Ministry because he setteth them not under the Heavenly Apple-tree but endeavoureth to raise them first by other fruit therefore he maketh the heart of the righteous sad whom the Lord hath not made sad But Christ casteth down all men by the Law but raiseth them up again by his own fruits even the fruits of the Heavenly Apple-tree And after this manner doth the true Mother exercise all her Children by the Ministry First she casteth them down by a right administration of Moses next she raiseth them up again by Christ her Heavenly Apple-tree Thus must we also suffer our selves to be hewen down by the Law that we may be stripped of all our glory and boasting principles and also be willing to receive the fruit that droppeth from Christ our Heavenly Apple-tree that our Consciences may be healed of the guilt and filth of all our sins VERSE VI. Set me as a Seal upon thine heart as a Signet upon thine Arm for love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement Flame THese words are not to be understood of the Churches speech to Christ as some imagine but of Christs words to the Church Wherein he plainly instructeth her how her faith and dependance shall be continued and strengthned Which is thus set me as a seal upon thine heart Me Meaning the promises of the Gospel As a seal that they may make an impression and leave the print of it behind such an impression that the word may be rooted and grounded in the Soul And on thine arm meaning the visible sign or seal the Gospel being a double seal the word and Sacraments and all is to arm and prepare us against the evil day Then he gives the reason for love is strong as death by which he meaneth his own love My love to thee is strong as death therefore build upon it For as death is of most invincible strength which swalloweth up and overcometh all things so saith Christ is my love to thee So that the love of Christ manifested to us in the Preaching of the Gospel being received by faith swalloweth up Death Hell the Grave the Curse and briefly all things else whatsoever that may make us any way miserable But jealousie is cruel as the Grave meaning cruel to the spouse when through the strength of Temptation she begins to Question the love of Christ to her and grows jealous of the same and can hardly be perswaded to the contrary this wheresoever it reigneth is even as the Grave which swalloweth up and putteth an end to all the comforts of man The coals of it are coals of fire Meaning that even as fire where it once catcheth hath a most vehement Flame so that if it be not suddenly quenched it burneth up and consumeth all things So it is with every dejected Soul when once it begins to grow jealous of the love of God and will not have the comforts of the Gospel to fasten upon it So grievous a thing is unbelief that where it is lodged it burneth up and consumeth all true opinions of God and of his Holy Word Therefore seeing our loving Lord Jesus Christ out of his wonderful care and love to us to strengthen us in our faith and to preserve us from this dreadful and bitter Temptation says here set me as a seal upon thine heart let us suffer the Gospel to make an impression within us and look upon it as the decree of Heaven that can never be changed And seeing it must be as a Seal also upon our arm let us never leave till we are able to find out the true Mystery and meaning in the Sacraments and to receive it by faith And seeing his love is so strong unto us as death that putteth an end to all our discomforts whatsoever let us never Question his favour nor be jealous of his love any more but let his word serve for all So that although our Sins and Temptations are many and our afflictions as great as any that are common to man yet as soon as we humble our selves before him and call upon him in faith and confidence let us assure our selves that he can look upon us no otherwise but as objects of his love which love he having once set upon us it continueth for ever so that no afflictions whatsoever we meet with must be an argument sufficient to disswade us from believing the same According as here next followeth VERSE VII Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned IT is as much as if Christ had said this the many afflictions that thou meetest with in this world be they ever so many and like waters that do overflow yet they cannot quench my love to thee For I do not love thee for thy prosperity and hate thee when thou art in in adversity as the world doth but have chosen thee in the furnace of affliction and came down from Heaven on purpose to carry thy sorrows to bear thy burdens and to help thee in all thy distresses Therefore when afflictions come like floods that would seem to drown all upon a suddain yet they cannot drown my love to thee which always remaineth one and the same These words are written on purpose for us to have recourse unto in time of distress that when Satan leaveth no means unattempted but useth all his skill to devour our faith we might overcome him by these words of our beloved by laying them up in our hearts as a most sure and certain creasure Now because the nature of man is proud it is apt to make an Objection as thus If I were better qualified then I might have more assurance of Christs love to this Christ answereth If a man would give all all the substance of his House for love meaning thereby to