16. 3. Even so the Lord of his free grace out of the corrupted and accursed masse of mankind has separate and chosen a select number to be his Church to dwell in the midst of them by a peculiar and constant presence of grace here and to advance them at last to dwell with him in eternall glory hereafter 3. In respect of Situation firmly founded upon a Mount that cannot be removed as we see Psalm 125. 1. but abideth for ever even so is the Church of God built upon a sure foundation the Rock Christ Jesus against which the gates of Hell shall no-wise prevail 4. In respect of defence and fortification with Mountains round about Walls and Watch-Tovvers as vve see Psalm 125. 2. Isai 62 6. Ezekiel 33 3. Even so as the mountains are round about Jerusalem so the Lord is round about his people sayes the Psalmist from hence forth even for ever Psalm 125. 2. 84. 11. 5. In respect of compact structure for commodious habitation as we see Psalm 122. 3. Even so is Christ's Church conpactly built Eph. 2. 21. and firmly joyned together by a three fold conjunction 1. Of unity in faith 2. Of externall profession in the truth and 3. Of love and affection 6. In respect of Gods true worship and adoration which was there established and therefore there was the Temple the Lords Priests and sacrifices even so in Christs Church there is the true worship of God in like manner established for which cause it is called 1 Tim. 3. 15. The Pillar and stable place of truth and no where but there is the voyce of the great Shepherd Christ Jesus to be heard nor doth he walk but in the midst of his Golden Candlesticks 7. In respect of her many priviledges and peculiar donations as to be called the Citty of the great King the Lords dwelling place and glory of the Earth and in respect whereof Psalm 87. 3. it is said Glorious things are spoken of thee O City of God Even so great and many are the Prerogatives of the Church of Christ as to be the spouse of the King of Kings cloathed with the Sun crowned with stars trampling on the Moon attended on by Angels having heaven her inheritance and all things to be hers Rev. 12. 1. This Jerusalem here is said to have daughters therfore as we see Gal. 4. 26. She is a mother yea such a mother to her Children as the mother of her head and Husband was to Christ to wit a virgin-mother in whose womb the godly are conceived through the operation of the holy Ghost by the immortall seed of the Word 1 Pet. 1. 23. And borne againe by that new birth whereof our Saviour speaks to Nicodemus John 3. 3. And upon whose breasts they are fed and nourished by that sincere milk of the Word wherof Peter speaks 1 Pet. 2. 2. Having then spoken of those to whom she speaks follows next what it is that she speaks to wit I am black sayes she but comely which speech of hers is by way of concession granting that which they might object unto her concerning her blacknesse but withall showing them that she was comly which blacknesse or rather blackishness howsoever it may be said to befall her because of the infirmities whereunto she is subject in this life so long as flesh and spirit are in her like Rebecca's twins wrastling yet specially this blackness is said to befall her as she shows in the next verse because of persecution and much affliction whereunto she is subject and all such who will live godly in this present World which persecution in the next Verse she calls the Suns looking upon her and which our Saviour Mat. 13. 6. expounds to be such and wherewith the Lord wisely suffers his Church to be exercised for these reasons following 1. To purge her as in a furnace from her drosse and so to further her mortification therfore called a Fiery tryall which the Godly should not think strange to be amongst them 2. To Weane her affection from this World that it may be the more setled on him and that life to come and to make death and her entry into her rest the more welcome when it comes 3. For exercise of her holy gifts and graces as her patience humility love constancy and courage c. 4. For detecting of Hypocrits and Temporizers who in the hour of temptation like chaffe will not abide with the solid graine 5. For manifesting his mighty power to the disappoyntment of Satan and comfort of his own in preserving his Church in the midst of hottest persecution as the bush was where Moses saw the fire or the three Children in the fiery furnace see also Cant. 2 2. 6. Making this also a mean of propagating the Gospell which Satan and his Instruments thereby would impede as a Vine by cutting the same becomes more frâ—itfull hence Sanguis martyrum semen ecclesiae and by the dispersion of the Disciples the preaching of the Gospell was the farder spread 7. Hereby likewise the body is conformed to the Head by bearing the Crosse here that she may come to the Crown hereafter for all which former respects the godly have rejoyced in their sufferings and as Philip. 1. 29. counted it a gift or benefit and an honour given them that they were found worthie to suffer with Christ Thus we see the difference between the troubles of the godly especially for righteousnesse and these of the wicked 1. In their nature 2. In the ground wherefrom they come even the Lords great love 3. In their fruit to wit of righteousnesse And 4. In their end The next thing whereof he speaks by way of Apology is that she is comly where we have to consider 1. What this comelinesse is and wherein it consists 2. From whom she hath it And 3. Before whom or in whose sight and estimation she is so But first this would seem to be contrary to a Virgins modesty chiefly to praise her self and say that she was comely and to that humility whereof Salomon speaks saying Let anotherman praise thee and not thine own mouth a stranger and not thine own lips Prov. 27. 2. But hereunto it may be answered that without violation of that precept of Solomons this may be done in two cases Vel quando ad imitationem requirit hoc utilitas audientis vel ad justam defensionem necessitas loquentis both which we may see in Paul The first Acts. 20. 18. 35. and againe 1 Cor. 11. 1. The second in two whole Chapters 2 Cor. 11. 12 To come then to the first poynt to be handled of her comliness to wit what it is and wherein it consists It is nothing else but that spirituall and inward beauty of Holiness so called Psal 29. 2. and 110. 3. which as is said Ezek. 16. 14. is that comliness which the Lord put upon Her and whereby as the Psalmist Speakes Psal 45. 13. The kings daughter is all glorious
contrary the same is to worldlings who have their portion in this life which is their Non ultra and sing a requirem to their souls when their barns are full which they think to enjoy many yeares when they have not perhaps many hours to remaine therewith 2. Seeing more particularlie the gift of reconciliation and sense of Gods love to her thereby and with a neerer union is her desire above all things Let us try if we be true members of Christs Church if this be our's in like manner Else if we be not like to her in her desires and delights it is a token that we are no true members of that mysticall body 3. Seeing the spirituall benefits which we receive do come to us by his Word and ministrie thereof as the kisses of his mouth Let us highly esteem of the same as that man did Matth. 13. 44. of the Field wherein the rich treasure was and as David professeth Psalm 19 and 119. which if we do not but vilifie his mouth we will also vilifie the kisses of his mouth 4. But how comes it that she so boldly and familiarly talkes with Christ let him kisse me Should not fervour of affection have with it humility of reverence To this Bernard answers saying Ne causemimi praesumptionem ubi affectio urget reclamat pudor sed urget Amor qui nec consilio temperatur nec pudore fraenatur Whence we observe that if our souls tell us truly that we love Christ we may boldly come to the throne of grace and find loves speech graciously accepted For thy loves c. This is the reason of her so great desire of the kisses of his mouth as the evidence of his love towards her because his love is so sweet and comfortable that it is beyond all comparison and therefore is not onely like but better nor wine Which being the principall thing that is used in banquets to make the heart cheerfull is therefore put here for all the most comfortable delicate and delightfull dainties which are used at most royall banquets as we see Esth 1. the sweetness of whose love which she so commends sweetens the most bitter things that the godly can suffer for him even death it self and makes all other things which were sweet to flesh and blood before and offensive to him to be most bitter and disgustfull as we see in all true converts This love of Christ is twofold towards his Church or there are two sorts thereof the first is called amor bene placiti seu benevolentiae or the love of his good pleasure the other is called amor complacentiae or the love of his good liking the love of good pleasure is before man was and eternall and is that whereby from before all beginning in that decree of his election he chose so many as the freely loved unto eternall salvation the love of his good likeing is in time when man is and walking in the wayes of the Lord's obedience the Lord is well pleased with him This love of Christ towards his Church has these properties ensuing 1. It is a love whereby he loves us first as we have it Ezek. 16. and 1 Joh. 4. 19. 2. It is a free love without either foreseene merit against the Papist or for foreseene faith against the Arminian and as we have it Hos 14. 4. 3. It is a servent and great love as is showne us Joh. 10. 15. that he gave his life for us especially being his enemies and which is so great that the Apostle tells us it passes all knowledge Eph. 3. 19. as Augustin sayes quod tantus tantillos et tales tantum dilexerit 4. It is an eternall love as we see Joh. 15. 9. both à priori in beneplacito therefore our salvation being grounded thereon is sure à posteriori because it shal continue towards us for ever 5. It is a matchles and incomparable love so that the love of Jacob to Rachel or Jonathan's to David or a mother 's to a child cannot be compared thereto And therefore as is said of Christs sorrow Lam. 1. 12. so may it be said of his love Behold and see if ever the like love was as is my love or as the Jewes said of his love to Lazarus so may we with admiration say Ecce quam amavit 6. Lastly it is an Immutable love Joh. 13. 1. Ro. 8. 35. so that though we sin by falling but not walking therein he may correctus with the rods of men but his loving kindness he will never take from us But why speakes he of loves in the plurall number I answer 1. this is to shew not onely the plentifull and super aboundant measure of this love which I may rather call unmeasureable and as the Apostle speakes passing all knowledge but likewise 2. to shew the diversity of the manner of manifestation of the same and how from this inexhaustible and large Ocean so many lovely streames do flow as election vocation justification Sanctification and in end glorification all which proceed from Christs free love to us and are as so many loves or love tokens of his Now this love is compared and preferred to wine 1. Because as wine is pleasant and delectable as we see Pro. 23. 31. so there is nothing so pleasant and delectable to the christian soule at all times and in all estates as Christs love and the meditation and perswasion thereof 2. As wine rejoyces the heart therefore is called a cheering liquor Psal 104. 15. See Pro. 31. 6. so nothing rejoyces the heart of a true Christian so much as Christs love though one injoyed all the honours pleasures of the whole world although the whole world should hate him yet he cares not if he have the love of God and of Christ Jesus his Lord 3. Wine is medicinall as we see Luk. 10. 34. And so is the love of God both in the effects and assurance thereof to a wounded spirit or sick soule longing for cure and comfort as the spouse does Cant. 2. 5. 4 It stirres up courage in hostlie encounters so doth Christs love the meditation and perswasion thereof against all our spirituall enemies yea and death it self Rom. 8. 35. Psal 23. 4. 5 It refreshes and repaires like Jonathan's hony comb decayed strength in fainting and so does the contemplation of Christ's love when the soul beginnes to faint in trouble or temptation 6. Solomon sayes Pro. 31. 7. that wine makes a man forget his misery and so does the love of Christ and the assurance thereof whatsoever misery or hard estate he be in in this present life because he lookes over all that and as the people did in the wildernesse on the brasen serpent so he fixeth his eye upon the love of Christ and the sweet fruit thereof which he shall enjoy at last 7. Wine was used likewise in legall sacrifices as we see Num. 15. 5. And so in all our spirituall sacrifices of prayer and praise
of the love of God wherewith he first loved us and which love is the Christians tribute due to his God who sayes My sonne give me thy heart and may be the Lords questionary tryall to every soule to know if it be his as our Saviour said to Peter Lovest thou me and If any man love not the Lord Jesus sayes the Apostle let him be accursed 1. Cor. 16. 22. Of this love we have to consider 1. what it is or quid sit 2. The sorts thereof or quotuplex sit 3. The properties of it or qualis sit 4. The marks or tokens thereof 5. The fruits and effects of it and Lastly the motives or perswasions thereto First then this love is a holy affection of the heart wrought in the elect by the holy spirit whereby out of the sense of his love to them and of that excellency that is in him they love him with a holy fervent and constant affection Secondly this Love to Christ is twofold intensive and appreciative 1. The intensive is that whereby the soule in a full bensell as it were is caried to love Christ which notwithstanding may sometimes in temptation be seen to slacken and to faile in the fruit thereof as we see in the falls of the Saints 2. The appreciative is that whereby the soul still esteemes the Lord and his favour and values the same with David above all things Psal 4. 6. Thirdly the properties of this love are these 1. It is a fervent love and not like that Laodicean-zeale Rev. 3. 16. but like that of Jacob's to Rachel which therefore facilitates their service and obedience to him and makes his yoke light 2. It is faithfull like that of Jonathan's to David in adversity for Christ as well as in peace and prosperity from Christ 3. It is fruitfull like that tree spoken of in the first Psalme and so not in word only but as the Apostle showes 1. Joh. 3. 18. reall and indeed therefore sayes our saviour to Peter and in him to all pastors Peter lovest thou me then feed my sheep And in like manner to all Christians if yee love me then keep my commandements 4. It must be transcendent above the love that we carry to whatsoever is dearest to us even our owne life therefore sayes our Saviour he who loves father or mother better nor me is not worthy of me As it is said then of the vertuous woman Many daughters have done worthily but thou surpassest them all so what ever love we carry to other things this must surpasse all in like manner 5. It must be constant as his love is to us Joh. 13. 1. and therefore not like Amnon's to Tamar but as our Saviour saies to the Church of Smyrna Rev. 2. 10. be thou faithfull unto death and I will give unto thee the crowne of life Fourthly the marks and tokens of this love are these 1. To have him often in our mind and mouth the first by Heavenly meditation the second by holy communication both by speaking of him and speaking to him 2. To delight in his speech to us by the Ministry of his word for which cause we see that David sayes Psal 119. 103. How sweet are thy words unto my taste yea sweeter then hony to my mouth and the spouse Gant 5. 16. and 13. sayes His mouth is most sweet and his lippes like lillies dropping sweet smelling Mirrh 3. To esteeme highly of his love-tokens to wit the graces of his holy spirit both in account and valuation and care of their right use and conservation and therefore neither to greeve nor quench the spirit of God 4. To rejoyce in his presence above all things in whose presence at last is fulness of joy and like the Solsequium to be sad for his absence as we see was David's querimony Psal 22. 1. and the churches sad condition Cant. 3. 1. 5. To obey and please him therefore Exod. 20. 6. the loving of him and keeping of his commandements are joyned as we see our saviour does in like manner Joh. 14. 23. And specially to do this in the upright discharge of our particular callings therefore said our Saviour to Peter Lovest thou me then feed my sheep 6. To love those whom he loveâ— or whatsoever has a neer relation to him as his friends his cause his image which every true Christian is and his poor members For we know that the usuall proverb is He that loves me will love my dog 7. To study an assimilation of manners or complying to him in being holy as he is holy learning of him to be humble and meek For we know that this procures greatly increases and conserves friendship as we see in the example of Jonathan and David 8. Impatience to see him wrong'd as we see in Moses and Phinea's zeale Therefore where this Love is there will be a hatred and rebuking of sinne as wee see Eph. 5. 11. and Christ's quarrel will be a common quarrel as we use to say If we dearly love a man we will party him and never ask his quarrell 9. Where one loves he lives as we say anima est potius ubi amat qudm ubi animat therefore the drunkard lives where his cups and Companions are because he loves them and so does avaricious person where his Gold is which he makes his God and where his heart is even so the godly soul his life is where Christ is in the Heavens because his love is there and his heart is where his treasure is above 10. Where love is there is longing for a full fruition of the thing loved as the Bride of the Bridegroom even so where the love of Christ is there is a longing till we get that full fruition of him in glory spoken of by the Psalmist Psalm 16. 11. when as the spouse speaketh Cant. 2. 17. that joyfull day shall break and the shadows that are here shall then flee away therfore is the Churches prayer Rev. 22. 20. Come Lord Jesus come quickly Fifthly the fruits and effects which this love we carry to God produces are these 1. Prospering therfore it is said Ps 122. 6. they shall prosper who love thee this being the best and surest way to thrive whereas the want of the Lords love has bin the cause of decay and destruction to Kingdomes Cities great families and persons 2. Protection therefore it is said Psalm 105. 20. the Lord preserves them who love him for which cause Satan acknowledged Joh. 1. 10. that the Lord had hedged Joh. about as he promiseth Psalm 84. 11. to be unto all such a sunne and a shield 3. If any thing fall out cross unto them according as the Apostle saies Rom. 8. 28. he makes all things work together for their best as we see in Josephs selling by his brethren and the Princes of the Philistins their causing Achish through unjust suspition to dismiss David 1 Sam. 29. 4. 4. This love which is carried to Christ as Moses rod devoured
shaddovvish and transitory but Heavenly solid and Eternall Psalm 24. 7. As this blessed bridegroom of his Church is a King so he hath a threefold Kingdome of power grace and glory 1. His kingdome of power is his supreame soveraignty whereby as David speaks He rules and raigness as Head over all 1. Chron. 29. 11. 2 His kingdome of grace is that whereby he rules in a speciall manner by the sweet influence of grace in the hearts of his elect and erects there his throne 3. His kingdome of glory is that which is the inheritance of his Saints in Heaven prepared for them before the beginning of the world which is called the kingdom of God and the father Mark 10 14. Ã donatitione therefore says our saviour fear not little flock c. Luk. 12. 32. And sometimes the kingdome of Christ ab acquisitione Eph. 5. 5. Therefore the thief said Lord remember me when thou commest into thy kingdome Luk. 23. 42. Followes the fruits or effects of this introduction to wit 1. spirituall joy and gladness wherof Psal 45. 15. Which this chaste vergin the Lambs bride conceaveth of this introduction of her into these Chambers view of these heavenly riches and glory that is laid up for her 2. a fervent and sincere affection arising from the remembrance of that Matchless love wherewith he has loved her and which cheereth her heart more then the cheering liquor of the most delicious wine To speak then of the first fruit or duty which upon this introduction the Church performs Then we have first to remark as in the beginning of this verse the Number altered from the singular the King brought me in c. into the plurall we will be glad c. for the same reasons as before As also this shewes that the gladness and rejoycing which arises from the glad tidings of salvation in the Gospell is common to all the godly although never so base or meane otherwise Neither is it in the gifts or graces themselves that are bestowed on them as the worldlings rejoyce in their abundance of corn oile as David shewes and we see in the rich foole but they rejoyce in the Lord who is the full fountaine and giver Psalm 32. 11. Commanded Psalm 9. 2. Practised with a farre more solid and surpassing greater joy yea in the Lord when they suffer for him Act. 5. 41. and 16. 25. So that the godly are not as the world takes them to be a sullen melancholious sort of people but are more joyfull and glad then they can perceive to whom they may justly say as our saviour said to his disciples I have meat that yee know not of so that they have gladness and joy which the wicked nor worldlings know not of to wit spirituall joy or the joy of the Holy Ghost better grounded nor the worldlings joy which like Belthassar's is suddenly oft times blasted marred and ends in endless sorrow whereas the joy of the godly to wit that joy which is grounded on that sweet assurance of their adoption through Christ which is a pledge forerunner of that fulness of joy and pleasures for evermore where of the Psalmist speaks which David calles the joy of his salvation Psal 51. Psal 16. and that whereof the Prophet Isay also sayes my soul shal be joyfull in my God Isay 61. 10. Because he has clothed me with the garments of salvation he hath covered me with the robes of righteousness as a bridgroom decketh himself with ornaments and as a bride adorneth herself with her Jewells all other rejoycing and glorying in any other things like Nebuchadnezars Haman's and the rich fool's in the Gospell being altogether prohibit and unlawfull as the Lord in Jer. 9. 23. sayes Let not the wise man glory in his wisedom nor the mighty in his might or the rich man glory in his riches but let him that glorieth glory in this that he understands and knowes me saith the Lord. We have then in these words 1. A rejoycing arising upon the former introduction 2. Who rejoyces 3. wherein they rejoyce 1. A holy remembrance Followes the next duty the Church performes upon this forenamed introduction to wit the comfortable remembrance of the Lords love which cheereth the soule more then wine does the body Therefore did David stirre up his soul and all that was within him to remember the Lords benefits bestowed upon him and not to forget them Psal 103. 3. Because we are all prone so to do Which remembrance of the Lords love and benefits in a thankfull manner 1. Procures him in mercy still to continue manifest more and more his love and the tokens thereof towards us 2. As Joseph reasoned with his Masters Wife from his love and preferment to him that he would not sinne against him so this remembrance of the Lords love will restraine likewise from sinning against him therefore it is said There is mercy with thee O Lord that thou mayest be feared and 3. In the time of adversity this remembrance of the Lord's love towards us will sweeten all Marah waters and assure us that all shall co-operate to our best because he loves us and that all proceeds from his love Heb. 12. 6. 2. Whereof But it is spoken of Loves in the plurall because of the severall manifestations thereof in Election before time creation in time redeeming in the fulness of time effectuall vocation free justification powerfull sanctification and future glorification c. 3. How Also the effect of his remembrance or quality thereof is expressed by comparing it to Wine and it is also said more then wine to show that wine cannot in the use thereof be so comfortable delightfull and cheering to the body as the remembrance of the Lords love is to a sensible Soul nor is it in the naturall quality thereof so operative upon the body as his remembrance is upon such a soul in moving the same uprightly and sincerely to love Christ againe 4. The retaliation Therefore it is subjoyned that the upright love him Where we have 1. Who loves and 2. Whom they love As for the love and the object thereof having already spoken we have now only to speak of them who love and how they are called to wit recti Now there is a five-fold rectitude 1. Judicii 2. Sinceritatis 3. Desiderii 4. Locutionis 5. Operum Or in a world uprightness of heart and righteousness in life and how it is commanded commended and the excellent fruits thereof Observations 1. She had been seeking favours before and now she thankfully acknowledges favours already received which teaches us all the like duty and not to be like the 9. ungrate lepers for hereby we procure in mercy the continuance of gifts and graces already received and the Lords giving unto us the sanctified use of his benefits as also this is a powerfull motive to the Lord to bestow more favours and to have our confidence strengthned in the granting of
the same the praise may be given 7. We see what prudence Pastors should have and not ever to be sonnes of thunder or as upon â—ball to denounce threatings but sometimes and to some persons to speake as from Gerizim and not come with the terrors of Sinai but the comforts of Sion lest they break the bruised reed and quench the smoking flax contrary to their Masters practice and eeke affliction to the afflicted whereas rather they should bind up the broken heart minister the oile of gladness to the spirit of heaviness or as here stay the flaggering soul with flaggons and comfort her with apples who is sick of love 8. From the reason which she gives of her desire to be stayed with flaggons and comforted with apples because she was sick of love we observe that it is not uncouth to see the dearest children of God to be subject to spirituall swoonings faintings and desertions as we see c. 3. 5. and here and to be sensible sorrowfull and solicitous therefore Yea I may say happy are they who are so soul-sick and most erronious is the blind worlds judgment of such who think them the contrary 9. Her sickness is here called love-sickness in respect of the vehemency thereof where with she was inflamed where we see not only whereon or on whom the love of every godly soul is set but that their love of Christ is not a lukewarme love but a fervent love kindled by the fire of Gods spirit and joyned with a fervent zeale of his glory whereby they preferre him to all things and the love of his truth yea to their very lives which is not deare to them in comparison of him or it when they are called to hazard the same for his name 10. It is she only who is thus love-sick that calls for these flaggons and apples that are mentioned to show unto us that such only hunger and thirst after the word of God and to these only the same is sweeter then hony and the Hony comb as David sayes Psal 19. and Mary Magdalen shews and therefore it is no marvell to see a Soul wherein the love of Christ was never yet setled to have small or no appetite to the word of God or delight therein Verse 6. His left hand is under my head and his right hand doth embrace me The church having called before for staying and comfort at the hands of the ministers of the Word here finding and feeling straightwais Christs help like a loving husband taking about her as the Apostle showes Eph. 5. 29. she acknowledges and confesses that all the efficacy and chief application is from the Lord himself Saying his left hand is under my head and with his right he doth embrace me Now hand is sometimes put in Scripture properly for the member of the body so called Gen. 19. 16. And sometimes figuratively and when it is applyed to God as here it signifieth sometimes God effectuall purpose of things to be done as Act. 4. 28. 2. Sometimes Gods actuall power in performance as 2. Chron. 6. 15. 3 His help and furtherance of others in performance of his good-will as Ezra 8. 18. 22. and Neh. 2. 8. 4 His power resisting and disappointing yea destroying his enemies who do oppose and delivering his owne Ezra 8. 31. Exod. 15. 6. 5 His bountifull providence towards all and chiefly towards his owne Psal 145. 16. 1 Chron. 29. 16. 6 His gracious protection Isay 49. 2. 7 His upholding with strength and comfort as here and Ps 37. 24. and 18. 35. Also we have in Scripture a creating hand of Gods Job 10. 8. 2 A redeeming hand Luk. 1. 74. 3 A conducting hand Ps 73. 23. and 4. A receiving up hand or manus suscipiens Ps 31. 5. In like manner hands of mercy offering Isay 65. 2. and a hand of justice punishing Heb. 10. 31. Likewise a right hand as here embracing and a left hand supporting both comfortable to the godly but the left hand dreadfull to the wicked Matth. 25. 41. Of these two hands sayes Bernard Laevâ levat dextrâ suscipit in laeva miserationes et merita in dextra remunerationes et praemia Or as Solomon sayes length of dayes are in her right hand speaking of wisedom and in her left hand riches and honours Pro. 3. 16. But simply to looke here to the mind of the Holy Ghost howsoever some expound these two hands to be the old and new Testament compassing the soul about with the divers comforts that are in them as a left hand under and the right hand embracing one above do compasse and clasp the body yet both these hands of his signifies that all that Christ is his god-head and man-hood natures and offices life and death buriall and resurrection ascension and coming againe to Judgment all these by the powerfull application by the spirit of grace and faith applyed to the love-sick soul afford great comfort and refreshment Observations 1. We see Christs great love who leaves not his own in their infirmities or straits corporall or spirituall but is neer unto them and present with them even in the greatest seeming desertions to support and stay them when with Peter they are as it were sincking or as it is said Matth. 8. 25. ready to perish and who applyes himself unto them and embraces them as Elisha 2 King 4. 34. applyed himself to the Shunanites child to revive him or as for the comfort of the dejected prodigall his father ranne unto him embraced him and did kisse him Therefore let us still relye on his more then fatherly tender care and say with David Ps 119. 116. Uphold me according to thy word that I may live O Lord and let me not be ashamed of my hope in thee 2. We see that the flaggons she sought to be stayed by them and the applâ—s for her comfort availes not to preserve her from swoonings nor raising up againe till he put his left hand under her head and with his right embraced her to show thereby unto us that except with the outward ministry for comforting raising or strenghning a soul himself concurre by his inward efficacy and powerfull work of grace all what Paul or Apollos or any such could do can no wais availe It is therefore that which we specially should beg and desire 3. Here we have a notable comfort that he embraces her when she is so weake and in a swoond that she cannot imbrace him and therefore although our spirituall fainting be great and our faith so weake that we are so farre from being able to hold fast and with Jacob wrestle for a blessing that our grip seems altogether to be loosed and we beginne to sinck as it were yet be of good comfort that we do not so much apprehend as our safety stands herein that we are apprehended and gripped unto or held up by the hand of the Almighty and out of whose hand none is able to pull any one of his sheep 4. She
and knowledge whereof whosoever sorbids to Gods people they defraud them of the sight of Christ by faith and that saving knowledge which they should have of Christ here and so farre as in them lyes of that blissefull sight of his face in glory for ever hereafter and so in like manner do those who any wayes contemne or resort not unto these blessed meanes of grace and knowledge of Christ crucified Observations 1. If Christ be lovely and pleasant like a roe or young Hart let each one pray the Lord that he may be so in their eyes and for this end that he would grant them the eye-salve of his spirit and make sinne loathsome and odious 2. Seeing he stands behind our wall which is a gesture of patient waiting as we see Rev. 3. 20. Cant. 5. 2. Then let us welcome and open to him and abuse not his long-suffering patience but do as Ps 24. 7. and Gen. 24. 31. remove all impediments and invite him to come in 3. Seeing he is neerer then we are aware and is looking on us who is the righteous Iudge of the whole world then let every one so carry himselfe as being under his alseeing eye and who is to give to every one according to their works 4. If but a very little of him be seen by us in this life like one looking forth at a window and that which we see is but very darkly like one who shewes himself through a lattesse Then let none glory in his greatest measure of knowledge that he can attain to in this life but strive to grow therein and long for that happy day wherein he shall see him more fully and as he is face to face in glory 5. Seeing these caâ—ernents or lattesses through which he shewes himself are the holy Scriptures of the Old and New Testament then let all those who would have a comfortable sight of Christ either here or hereafcer reverence and resort to these as the ordinary means of his manifestation Vers 10. My Beloved spake and said unto me Rise up my Love my faâ—r one and come away Here she shows the end of Christ's swift comming unto her like a Roe or young Hart and of his patient attendance when he came which was to call her by his Word and Spirit from the sloth and security wherein she lay to follow him in the faith and love of the Gospell and of such heavenly things whereof he would have her participant In which words we have 1 His loving compellation 2 His earnest exhortation And 3 His motive or reason of perswasion First then he calls her His love and fair one whereof we have already spoken Next the exhortation is to rise up and come away which imports that she was sitting or lying a posture not fitting a Christian here whose life is compared to a race Psal 119. 32. 2 Tim. 4. 7. Phil. 3. 12. c. This rising is either from security wherein oftimes the very godliest lye asleep as we see in the example of David before Nathan's awakening him and in the Parable of the ten Virgins and here Cant. 5. 2 whereunto also belongs that exhortation Ephes 5. 14. Or else it is from that earthly disposition whereby the very Elect through carnall corruption too much cleave to the things of this world and have their affections tied and entangled with the cares and pleasures thereof like Martha being busied about many things whilst one thing is necessary The second action whereunto he exhorts her is to come away which imports 〈◊〉 1 a leaving of the place and posture wherein she was and 2 a comming to him and following after him who was calling her as it is said of Matthew when Christ called him that he arose and then followed after him Matth. 9. 9. First then the Church is exhorted to leave somewhat from which she must come and this is sinfull security and the love of the world and vanities thereof as Abraham left Vr Matthew his receipt of Custom and Mary Magdalen her former course of life wherein she had lyen so long Next she must come away and follow after Christ as it is said of the Elect Rev. 14. 4. in the course of a watchfull and holy conversation that being the end of her leaving that which was evill that she might cleave to that which was good as Abraham left Vr to go whithersoever the Lord should direct him and as the Apostle shewes that his desire to be dissolved or to be sreed from this life was that he might be with Christ and be made partaker of a better Not that we are able of our selves to persorm that whereunto we are here exhorted being so naturally addicted to the earth as heavy things bend downwards and so dull in minding or meditating of heavenly things but it is he who raised Lazarus who must by his powerfull grace rouse up and raise us and make a happy divorce between our hearts and the love of sin and the world and set the same upon himself and those things that are above and therefore unto him we should pray saying Da Domine quod jubes jube quod vis Next after her rising in that she is willed to come away it showes the progresse that a true Christian must make walking from strength to strength till he see God in Sion and not thinking it enough to begin well as the Galatians did Gal. 3. 3. but to proceed as the Apostle did Phil. 3. 12 till he may say I have finished my course c. without being either retrospicients with â—ot's wife or retrogradients like those who would have returned into Egypt but constant goers on as Joshua and Caleb did till they came to Canaan Neither must there be any delay in rising or comming away but present performance this being Satan's policy that with Pharaoh he may put off till to morrow or with Foelix to a more convenient time and say with Solomon's sluggard Yet a little sleep a little slumber Prov. 24. 33. before we should rise and come away to follow after Christ Observations 1. From the manner of Christ's exhortation to his Church to arise from security and that earthly disposition she was in by so loving a compellation of her notwithstanding thereof calling her his Love and fair one and not chiding her for her lazinesse and worldly mindednesse we see the admirable indulgence of so meek a Saviour who doth as Psal 103. 9 10. and as vers 13. As a father pittieth his children who pittieth them that fear him 2. We see that the imperfections that remain in the Regenerate diminish not the love of Christ to them nor makes them deformed or loathsome in his eyes for he calls them his love and fair one which teaches us 1 To imitate our Master herein that though we behold some imperfections in those who professe the truth with us yet that we should not despise or uncharitably judge them but rather look on the good that is
LOVES ENTERCOVRS BETWEEN The Lamb his Bride Christ and his Church OR A clear Explication and Application of the Song of Solomon By WILLIAM GUILD D. D. and Preacher of God's Word Ephes 5. 32. This is a great Mystery I speake concerning Christ and his Church Revel 21. 2. And I John saw the holy city new Jerusalem comming down from God our of Heaven prepared as a Bride adorned for her Husband LONDON Printed by W. Wilson for Ralph Smith and are to be sold at his shop at the Bible in Cornhill 1658. 7 To the right Honorable Andrew Ramsey Provost of Edinburgh Archbald Sydserf Robert Murray Archbald Ker and Alexander Helleburton Balies David Wilkie deane of Gild Frances Kinloch Treasurer and to the remanant of the Honorable Councell of that Citty Right Honorable IT is a wonderfull love that the Lord hath ever carried towards Man passing by the faln Angels not onely electing him before time creating him in time redeeming him in the fulnesse of time and preparing glory for him after all time but likewise in the manifestation of this his matchless love dealing therein so indulgently that he unfolds to us the highest mysteries that may be for our consolation in the lowliest termes and resemblances that can be for our instruction stooping downe so to us that we may step up to him and making earth to be as it were Heavens trenchman and that conjugall chaste love that is between the bridegroom and bride or the loving spouse and his dearely beloved to poynt and paint out in some measure that cordiall and matchlesse affection that without measure Christ carries to his Church so that the Lord demits himselfe so to our capacities for our easier admission to his heavenly mysteries that if sense have any power on the soul the same cannot want many constant instructers as if things below were made by divine providence beyond their ordinary use or course to speak out things above and to be like the steps of that Ladder which Jacob saw at Bethel by which from the earth the soul may mount to Heaven or like that Vessel full of all variety which in a Vision was let down to Peter that by things terrestriall the same may be instructed in things that are celestial A cleere instance whereof we have in this notable Song of Songs or sublime book of the Canticles wherein that great Lord and King of whom David speaks Psalm 45. and his glorious Spouse and Queen are to the life described together with that mutual holy and chaste love which each one of them beares to another The serious and sanctified meditation whereof as it requireth an elevated and heavenly disposed mind so it cannot likewise but ravish such a soul with spirituall ioy and comfort and inflame the same with a holy fervour of heavenly affection and a sutable care to expresse the same by a correspondent obedience of practicall action to be wished as the disposition of all faithfull Christians and for excitation whereunto I have taken these pains in unfolding as the Lord has inabled me the sublime Mysterie of this heavenly and mutuall intercourse of love communion and communication between Christ Jesus and his bride or spouse in her estate here by grace till at last she come to the full and uninterrupted fruition of himselfe in glory when all teares shall be wiped from her eyes and she shall enjoy that plenitude of ioy and perpetuity of pleasures for ever whereof the Psalmist speaks Psalm 16. 11. And which I shall wish to be the Lot of every faithfull Christian These paines then which I have taken in the unfoldingof this great and sublime mysterie I have dedicated to your honours which as it is a Song of Love so it may be a sign and signification of my Love and respect to yourselves and to that place the most eminent Citie of our Kingdome whose prosperity and dayly increase of all saving Knowledge and believing on that blessed bridegroom he described and of your spirituall union with him as his beloved wherein only stands true happinesse shall be the heartie and earnest wish of Your affectionated servant in Christ W. GUILD An Exposition of the Song of Songs which is SOLOMON'S CHAP. I. Verse 1. The Song of Songs which is Solomon's THis Book of holy Scripture has for the pen-man thereof we see Salomon the wisest of Kings for the matter the worthiest subject the mutuall love between Christ and his Church for the style the most sublime and pleasant being amorous and a song and for the speakers therein the most heavenly and excellent Christ Jesus and his Spouse The cause wherefore the holy Ghost represents this love and union between these two in all this Song by the similitude of matrimoniall conjunction is because in all other Londs of love or friendship there is not either so sacred a ground of so holy and particular intire affection nor such a communion of so deere things as hearts bodies and goods nor so strait a conjunction of parties becomming thereby one flesh not so durable for time being dissolvable only by death and the effect rather divine then humane God using men thereby but as instruments to propagate his Church Therefore the Holy Ghost being to represent unto us that which is otherwise in it selfe unconceiveable could chuse no fitter similitude then this affection and union matrimoniall Therefore also it is that in other places of Scripture the Church is called the Bride and the Lamb's wife Rev. 21. 9. and Ioh. 3. 29. our Saviour is called the bridegroom the Church his bride whereby is evident though this Bride and bridegroome bee not named by any proper names in all this Song yet that it is without all controversie that Christ and his Church are meant these things being attributed in this song to both to wit such beauty glory and excellency as far surmounts all other beautie glory and excellency in the world and to represent in like manner the spirituall and heavenly ornaments gifts which he bestoweth on her and the fruits of her love againe which she rendereth to him for the same here are reckoned up all the sweetest richest and most precious things that are in the world This book then in generall is a continued amorous conference between Christ and his Church for the most part wherein either they speake by way of a love-dialogue each to other or else encomiastickly and by way of commendation one of another And in particular to come to this Chapter 1 Wee have therein the generall title or inscription of the whole book contained in the first verse 2. We have the three severall parts of the chapter the first wherein the church speakes and which is supplicatory the first six verses after the second wherein Christ speakes and which is directorie ver 8. and the last where both speake which is mutually laudatorie in the last verses of the chapter In the generall title then and inscription of the
a main ingredient to stirre up our devotion and to thank the Lord therefore is his love towards us This also is an encouragement giving us confidence to be heard and accepted and this should be as the Apostle uses it Rom. 12. 1. a maine motive to offer up our bodies as an acceptable holy and living sacrifice to God Observations 1. We see that the Church takes the kisses of Christs mouth which are the assurance to her soul of her reconciliation with God and such spirituall gifts as the onely sure testimonies of his love towards her and therefore how farre is she different in judgement from the worldlings who measure gods love to themselves by temporall things and worldly prosperity which thing like that woman Rev. 12. 1. she treads upon in affection seeking quae supra and with Jacob the birthright and blessing or with David Psal 4. 6. the light of Gods countenance 2. We see the cause why so earnestly she suits these tokens of Christs love consequently his love it self is her due and right valuation of the same better nor wine or the most pleasant and comfortable thing in nature therefore till we learn spiritually to discerne and accordingly highly to value spirituall things like Jacob who valued the birthright and blessing otherwise then Esau Or the wise merchant Matth. 13. that valued the pearle otherwise than did Esop's Cock we will never earnestly seek after such things but as most men do we will vilisie and despise them and seek after other things busily with Martha which we most account of neglecting this one thing which is most necessary of all yea after sinne and sinfull pleasures which should be bitter and most disgustfull to us 3. As due valuation of spirituall things makes earnestness of seeking after such so till the soul be indued with spirituall senses that she may taste and see how good the Lord is and thereby find in Christs love and the pledges thereof a surpassing sweetness beyond that which is in any other thing whatsoever she will never value aright the same and consequently seek after the same earnestly and therefore we should all seek these spirituall senses and not marvell to see worldlings who are dead in sinne to want the same altogether 4. Seeing Christs love is so excellent surpassing all the excellencie of earthly things and that he has so freely bestowed the same on us worthless and wretched worms how dearly should we love him againe and not set our love on any other object in or of this World and much lesse on sinne the Cut-throat of our Soul and crucifier of Christ Verse 3. Because of the savour of thy good Oyntment powred forth therefore do the Virgins love thee In this verse the Church rendreth the reason wherefore her heart is so set upon her beloved which is drawn from his excellencie and bountie he being like a Vessel full of sweet Oyntments and heavenly graces the fullnesse whereof is not in Christ for himself only but for his Churches good are powred out to delight sweeten and perfume her God having given him the spirit without measure and annoynted him with the Oyle of gladnesse above his fellowes Heb. 1. 9. that not only in him as sayes the Apostle all fulnesse should dwell Col. 1. 19. but as it is written that out of his fulnesse we might all receive grace for grace John 3. 34. and which therefore was typed by that precious Ointment spoken of Psalm 133. 1. which was powred on Aarons head and drencht down his whole body to the skirts of his garments and like that costly Ointment which Mary Magdalen powred out of her Box on our Saviours head while he sat at table Mark 14. 3 with the sweet savour whereof the whole house was filled John 12. 3. And by reason of the savour in like manner of this sweet Oyntment here spoken of his name or the preaching of the Gospel whereby Christ crucified as the Saviour of the World is made known and with his merit and all saving graces exhibited unto al believers is as a sweet smelling Oyntment powred out and becomes the savour of life unto life to all those who believe And by reason of the fragrant smell of those saving graces that are in Christ as the head fullie and from him are graciously dispensed and bestowed on his Church and members as also because of the comfortable ministrie of the Word and Sacraments whereby they are conveyed to the believing soul Therefore the Spouse of Christ and all the true members of his Church who are like chaste Virgins do love and effect him In this verse then wherein she renders a reason of her love to her well beloved we have to consider 1. What is meant by these oyntments spoken of 2. How are they called his 3. the properties thereof that they are good and savory 4. The twofold fruit of their good savour or fragrancy the one whereof is that his name is as Oyntment powred out wherein we have to consideragaine 1. What is meant by his name 2. How it is powred out as Oyntment The other fruit is that therefore the virgins love him Wherein likewise we have to consider 1. Who are these virgins and why so called 2. Of what sort their love is 3. The object thereof And 4. The motive First then by these Oyntments no other thing is meant but the saving graces of the holy ghost which out of Christs fulnesse according to the Lords promise Isai 44. 3. and Joel 2. 28. are powred upon the Elect and whereof the Apostle speaks 1 Joh. 2. 20. which graces are compared to Oyntment 1. Because of the preciousness great worth thereof as it s called Psalm 133. 2. and Matth. 26. 7. Even so is grace whereof it may be said as it is of the vertuous woman Prov. 31. 10. for its price is far above Rubies in regard whereof the godly are called the Lords Jewels and by David the excellent ones of the earth 2. Oyntment is delectable in smell as we see here and Canticles 4. 10. Even so is grace to a renewed soul and makes the same in like manner delectable in smell to the Lords Nostrils John 12. 2. as Esau's garment on Jacob's back was to old Isaac whereas on the contrary the sinfull soul that is destitute thereof is before God as a filthy puddle or most loathsome carcase 3. It rejoyces the heart Prov. 27. 9. therefore called the Oyl of joy and gladnesse Isa 61. 3. and for that cause not used in mourning Dan. 10. 3. but feasting Psal 23. 5. Even so nothing more rejoyces the heart of the godly than the sense of saving grace the same being the pledge of glory and of that fullness of joy that is in God's presence for ever Psalm 84. 11. 4. Ointment does mollifie as we see Isai 1. 6. even so doth saving grace the heart and makes it so an acceptable sacrifice to the Lord Psalm 51. 17 and plyable to have
his law written in the tables thereof 5. It was used in purification and preparing of Virgins for their Husbands Esther 2. 12 Even so by grace is the soul purified and prepared as a chast Virgin for Christ her heavenly Husband Rev. 21. 2. 6. Likewise it was used for consecration of kings and Priests especially as we see 1 Sam. 9. 16. Exod. 28. 41. and as Levit. 8. 12. it is said for sanctifying them even so is saving grace that unction of the spirit wherefore truly we are called Christians and are consecrate to the Lord as a royall priesthood Rev. 1. 6. 7. Oyntments were for preservation from rotting or putrifaction Math. 26. 12. Mark 16. 1. and Luke 23. 56. and therefore as we see in these places the same was used for annoynting dead bodies unto burials even so it is saving grace that is the best preservative to the soul against the corruption of sinne and for mortifying that naturall corruption that is in every one of us Secondly these Oyntments are called his Oyntments 1. Because He is the full fountain where from they flow therefore said the Baptist of him And of his fulnesse we have all received grace for grace Joh. 1. 16. as likewise sayes he to the Church of Laodicea I counsell thee that thou buy of me Gold tryed in the fire that thou mayst be rich Rev. 3. 18. 2 They are called his because as they are from him so they should be for him that is for his glory and his Churches good in their imployment as of the Talents whereby the faithfull servants gained to their Master Thirdly they are called good 1. in respect of themselves and their Fountaine where from they spring who is not only good but goodnesse it self and from whom every good gift commeth as from the Father of lights 2. In respect of their operation and effect which is that the riches of grace makes all those who have them to be good whereas other riches oftentimes produce the contrary effect Next they are said to be savory 1. to the sensible soul to which nothing is so savory and odoriferous as saving grace and therefore they have not only such an eager desire after the same and sweet contentment therein but likewise such a delight in the very meanes thereof that the same as David testifies is sweeter to them than the Hony and the hony Comb Psalm 19. and 119. and the savour of the knowledge of Christ as the Apostle speaks 2 Cor. 2. 14. when it is made manifest inlarges their hearts and mouths with joy to give praise to the Lord 2. These saving graces are savory and like Noah's Sacrifice which he offered are sweet smelling to God to whom nothing can make our selves or our actions so pleasing and acceptable like Abel's Sacrifice and himself as true grace whereby the soul is like Ester purified and perfumed to make her lovely to her heavenly King So that of grace it may be said as it is Psalm 133. 1. of brotherly unity How good and how pleasant a thing is grace Fourthly followes the fruit or effect of the fragrancie of these good Oyntments and 1. that the same is so delectable and sweet that the very meanes whereby they are gotten and procured are so sweet and pleasant that they are like Oyntment powred out that gives a fragrant smell and fills the house therewith and this is signified by these words Thy Name is as Oyntment powred out Where we have to consider 1. what is meant by his name 2. What is meant by the powring out of the same First then omitting the diverse acceptions of this word name by his name is here understood the gospell or word of God whereunto is annexed the administration of the holy Sacraments as the same is taken Acts. 9. 15. whereby as a man is made known by his name so is our Saviour and what he has done for us by his word that so thereby knowing him we may love him loving him we may seek after him seeking after him we may find him and finding him we may enjoy him and all good things by him even eternall life and therefore this knowledge is called so because it is the meanes that leads thereunto Next this name of Christ is said to be like Oyntment powred out by which powring out is meant the preaching of the Gospell or as the Apostle calls it 2 Cor. 2. 14. the manifestation of the savour of the knowledge of Christ and work of mans redemption by his death and passion which before time was kept up as it were in the unclosed Vessell of Gods secret and hid Decree but there after revealed more and more cleerly by mysticall promises typicall ordinances and propheticall predictions till at last it was fully manifested under the cleer light of the Gospell that light and pouring out of this ointment which was before and under the Law being but dimme and by drops as it were but this under the Gospell being both plaine and plentifull The other fruit or effect of the savor of his sweet ointments is the love of the virgins spoken of here Where we have 1. who they are and why so called 2. what is this love of theirs and the object thereof First then these virgins are all the chaste worshippers of God who worship him in spirit and truth and keep themselves from the pollutions of this present world the collective number of which is that chaste spouse of Christ who in the singular number is called a chaste virgin as the Apostle speakes 2. Cor. 11. 2. This title the true members of Christs mysticall body receive both in the Historicall doctrinall and propheticall parts of the New testament In the Historicall where they are likned and compared to wise virgins Matth. 25. 1. In the doctrinall part where they are called a chaste virgin 2. Cor. 11. 2. And in the propheticall part Revel 14. 4. where they are called undefiled virgins who follow the Lamb. The reason why they are so called is there are two things whereby one is polluted the one is error in opinion or the mind in matters intellectuall which are conversant about Verum et falsum or truth and falshood the other is error in action or life and conversation in things morall which are conversant about bonum et malum good and evill from both these sorts of pollution they labour to keep themselves pure and free 1. worshipping the Lord according to the truth revealed in his word without being seduced by hereticall pravity or drawne to Idolatry which is spirituall whoredome and 2. Living holily and not being wedded to any sinne worldly Mammon or carnall concupiscence Secondly the love of these virgins here spoken of towards their welbeloved is not a naturall or carnall love which comes of flesh and blood for as our Saviour said of Peters confession Flesh and blood reveales no such love but it is a holy heavenly and spirituall Love comming from above and is an effect
the Rod of the Aegyptians â—orcerers when they were turned into Serpents even so it mortifies in us that self-love which is an enemy to salvation and the love to sinne to the Mammon of iniquity and all the inordinate affections which by the Apostle we are commanded to mortifie Colos 3. 5. 5. As this love to Christ procures so many good things to the Elect while they are here so likewise as we see 1 Cor. 2. 9. it procures unto them such good things hereafter as the eye hath not seen nor the ear heard neither entred into the heart of man which God has prepared sayes the Apostle for them that love him 6. As this love which these Virgin-worshippers carries to Christ procures such good things both temporall spirituall and eternall to themselves so in like manner the Lord himself declares what thereby they procure to their posterity to it as he sayes Exod. 20. 6. mercie to thousands of them that love him and keep his Commandements Last of all we have to speak of the Motives which may the more forceably induce and perswade to this love of Christ which are these 1. Equity therefore saies the Apostle 1. Joh. 4. 19. we love him because he has first loved us and that with such a matchlesse love as justly there may be put upon it that non sicut which is upon Christs sufferings Lam. 1. 12. so that we may now say if we ow our selves to him because he not only gave us to our selves in the first work of creation but being lost thereafter he restored us in the work of redemption being therefore so given and thereafter restored we ow our selves to him by a double Obligation but in respect that he not only restored us but also gave himself for us What can we render to him for that benefit for although we should be able a thousand times for that benefit to give our selves yet what are we to our Lord 2. Necessity should perswade us for else he that loves no Christ incurres that curse whereof the Apostle speaks 1 Cor. 16. 22. so that as he sayes a necessity is laid upon me and wo to me if I preach not the Gospell so may one justly say a necessity is laid upon me and woe to me if I love not my Saviour 3. The excellency of him whom we love should move our hearts thereto in whom there is 1. beauty unspeakable as the spouse shows and sets it forth Cant. 5. or what is most pleasant to the Eye of Faith and spirituall senses of the soul 〈◊〉 Unspeakable bounty in re et spe or what is profitable for this life or the life to come 4. The sweet savour of his Oyntments which come from him whereof we have spoken which makes the Virgins love him and showes the difference between Gods love to us our love to him he loves us as Hoseâ— speaks freely Hos 14. 5. and not for any thing in us or can proceed from us as Ezekiel showes Ezek. 16. But we do not so love him for our love is procured by that which we find in him as in Sampsons dead Lyon Hony was found and for that which comes to us from him as the cure that came by the diseased woman of a bloudy issue from our Saviour Christ Observations 1. Where ever Christ is he is not alone without sweet Oyntments Which as has bin said are the graces of his holy Spirit which he bestowes on that Soul wherein he comes to dwell and which by that unction he makes a Royall Priest wherefore let us try our selves hereby if ever Christ yet came to our Souls or that Salvation as to Zacheus came to our houses if we have gotten of these sweet Oyntments and that grace be most savoury to us else if the Spirit of Christ be not so in us we cannot plead but that we are reprobates 2. These Oyntments are called his for the reasons forenamed which teach us 1. from whom in our spirituall wants we should seek as he teaches the Church of Laodicea 2. in what humility we should possess any gifts or graces that God hath bestowed upon us remembring that of the Apostle what hast thou which thou hast not received And 3. the sanctified use which we ought to make of them to wit to God's glory who is the giver and his Churches good like the faithfull servants who gained with their Talents 3. Where ever these good Oyntments are they give a delightfull and fragrant smell both to those who have them and to others like Mary Magdalen's box of Oyntment that perfum'd the whole house who see our light to be shining will glorify God our Heavenly father and as a good smell drawes to it so the good smell of a Holy life will draw others to the love of our profession besides that it will seal up to our selves our own Election and make us smell sweetly in the Lord's Nostrils 4. Where ever true grace is in the soul there is a high Estimation of the meanes of grace or ministry of the Word the preaching whereof is like Oyntment poured out fragrant and Odoriferous for how sweet is it to a Soul sensible of its own misery and God's mercy to hear of Christ natures offices merits and benefits even as God's word was to David sweeter than Hony and the Hony comb Wherefore let us try if we have true grace by our love account of and carefull resort to the meanes thereof 5. The sweetness that the Elect soul finds in Christ and his graces makes them to love him againe So that where a soul loves not Christ with such a love as has bin spoken of it is a Token that it never tasted of true saving grace nor is it marvell that those that savour only the World and delight in the uncleane lusts of the flesh or to be ever wallowing in the filthy puddle of sinne that they smell not the sweetness of these good Oyntments nor for the savour thereof that they love not Christ 6. These who love Christ here as the true members of his Church are called Virgins because of their worshipping him as is said purely according to his word and keeping themselves free both of the spirituall whoredome of superstition and Idolatry as also from the uncleanness of a wicked life and conversation of which whosoever are guilty brag or presume as they will as the Romanist do they are not the true Church and Virgin spouse of Christ 7. If the Virgin-spouse of Christ love him so for the savour of his good Oyntments here on earth which are but the earnest and first fruits of what she is to receive hereafter in the Heavens O what cause shall they have to love him more dearly and fervently when after grace here they shall be translated to glory and fullnesse of joy hereafter Verse 4. Draw me we will runne after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember
what we aske because we have found by experience the Lords goodnesse in by-gone favours bestowed upon us 2. Out of the style of King we see first the Churches dignity whereunto by grace she is advanced her blessed bridegroome who has freely loved her as Hosea speakes Hos 14. 5. and espoused her to himselfe as Ezekiel showes Ezek. 16. Not being one of a low degree but royall dignity and as Assuerus did poore captive Esther promoting her to be his Queen as she is called by the Psalmist Ps 45. 9 Gloriously crowned and richly clothed as she is described both by Ezekiel in the old Testament and John in the new Rev. 12. 1. 3. Is Christ our King then as this showes the Churches dignity so it showes our duty as it is said Psal 45. 11. He is thy Lord and honour thou him so let us therefore reverence Him as our King obey Him as our king and love Him as our King 4. This bringing of her in into his Chambers has been shown to be by the conduct of his spirit which teaches us when ever we come to the place of his Publick Worship to heare his sacred Word and the Mysteries of the kingdome of Heaven opened unto us that sense and sanctified knowledge may be wrought thereby Let us implore the aid of his blessed Spirit and that eye-salve spoken of Rev. 3. that by his Spirit we who otherwise are unable to enter may be so brought in into these privy Chambers of his and admitted to that accesse which none are admitted to but such as are so brought in by him And let us not marvell that others that heare as well as we yet know not the power of the Gospell nor are taken with such love and admiration but remember Quis te discrevit 5. Whereas it is said We will be glad and rejoyceâ— we see that Gods people are not a sullen and Melancholious people but a joyfull company yea having more joy then the joy of worldlings and greater or better cause to be joyfull then they As also can rejoyce in that wherein they cannot to wit in the midst of mourning and of trembling as Psal 2. and of sharpest persecution as Acts. 5. 41. and in the flames of fire as the Martyrs have done and the three Children therfore are much mistaken by the blind worldlings 6. The Churches rejoycing is in her Saviour in te laetabimur then neither do the godly rejoyce in things worldly wheron she tramples Rev. 12. and suffers them not to ascend to her heart nor yet in her own merits or such like but only in the Lord. 7. That which she professes she will remember is his love wherein we learne the best and sanctified use of our memory is our sinnes as Psalm 51. and Christs love delivering us from them O then if they were so exercised 8. The comfortable fruit of this remembrance is farre greater cheerfulnesse to the soul then that of the most delicious Wine can be to the body all other things in the day of temptation chiefly death or distresse in comparison of this remembrance and assurance of this love being but like Job's comforters 9. Where the Lord's love which is remembred is first and then it is said that the upright by way of retaliation as it were love him we see that the Lords love is productive of ours and the greatest assurance we can hav that he loves us is that we love him Let us then labour to have the Lords love setled in our hearts and when we find it ascribe it to the right originall 10. If the upright only love Christ then where there is no uprightnesse in the heart nor righteousnesse in the life but hypocrisie and crooked walking pretend what they list there is no love of Christ there Verse 5. I am black but comely O ye daughters of Jerusalem as the tents of Kedar as the Curtaâ—nes of Solomon Hitherto has bin the Churches first speech to Christ testifying her faith and love to him now followes her Apologetick speech to her fellow-members the daughters of Jerusalem against the scandall which they either had taken or might take by reason of her affliction or infirmities whereunto she is subject in this life and whereby like one scorched vvith the Sun she was some-what black and therefore it might seem strange or improbable that so great and glorious a King should espouse to himselfe so black a Bride and show such an affection towards her whereof lately she had spoken To which Objection she answers that though she was blackish for so signifies the Word in the originall being a diminutive yet she was comely her blacknesse being only in the colour of her skinne and accidental by reason of her Sun-burning or her external estate under persecution but her comelyness was native in the lineaments of Gods image drawn on her Soul and proportion of the New man which she hath by her new birth in Christ and whereby like the Kings daughter she is all glorious within which inward comliness and spirituall beauty is that which they should more look upon and regard rather then her externall afflicted estate or her infirmities whereby she seems to be blackish Thereafter she uses two comparisons the one to show how she is black the other how she is comely the first is like the tents of Kedar the other is as the Curtains of Salomon of both which we shall speak hereafter The Words then containe these three things 1. To whom she speaks 2. What she speaks and 3. How she illustrates her speech First then these to whom she speaks are called daughters of Jerusalem by which is meant the Catholick Church which the Apostle Gal. 4. 26. calls the Mother of us all In respect whereof and relation whereto all particular or nationall Churches are daughters and amongst themselves Sisters as they are called Cant. 8. 8. Yea are all individuall true members though weak and like these ready to be scandalized are brethren or Sisters amongst themselves in like manner First then we may have to consider wherefore the Church both here and frequently else where is called and compared to Jerusalem Isa 62. 6. Revel 21. 2. 1. In regard of Signification for it signifies as much as to say a vision of peace and indeed this is only to be seen within the bosome of the Church to wit peace with God peace of conscience peace with the Creatures and peace amongst themselves who are the true members thereof for which every one should pray as Psal 122. 7. and make their practise conforme as we see was that of Abrahams Gen. 13. 8. and as is recommended to us Psalm 133. 1. 2. In respect of Seperation and Election for the Lord made speciall choyce of it beyond all other places there to dwell as we see Psalm 132. 13. being before a City of the Cananites idolatrous as Abraham was in Vr and prophane and accursed as the Amorit and Hittite spoken of by Ezekiel c.
not known almost what way to turne them till in the end they have had here with the spouse their refuge to Christ to be taught and resolved by him The next part of his speech to her is directory directing her where to go to wit by the steps of the flock But seeing it is the church which makes this request that He would show her where He feeds what flock does he feed beside His Church Is not she His only flock What other flock is this then whose steps she must trace to find Him and where he feeds Indeed the Church is but one in respect of the unity of faith and charity and Christ feeds no other flock beside Her But in respect of the diversity of times and places she may be diversly considered and may be said to be divers flocks and therefore we must observe here that this is the prayer of the Church ever on earth militant and there be who were upon earth in former time that are now in Heaven triumphant whose steps notwithstanding in sacred History yet may be seene and what truth they profest and how they worshipped God It is this flock then that He meanes of true and faithfull worshippers and whose steps he willes Her to follow as the Apostle yet calls to all saying Follow me as I follow Christ Also it is to be noted that He bids her go forth Leaving nature the practice of sinne the society of seducers the suggestion of flesh and blood And Next he bids her feed her kids by the shepherds Tents where we have 1. What is meant by Her kids 2. What by the shepherds and their Tents First then by kids are meant young and tender Christians for the goats whose young ones kids are being indeed sometime opposed to sheep signifie the wicked yet usually also they figured in the Law the godly offered up by mortification as sacrifices to God Rom. 12. 1. And Christ Himself was signified by goats and kids by the Apostles exposition Heb. 9. 12. Kids likewise they are called or young goats to show what they are by nature when they are at first brought to Christ and to feed on the greene pasture of His word to wit goatish and petulant till the change by grace and the meanes thereof be wrought upon them from goats to be Christs sheep appointed for his right Hand kids also for tender age denoting that even from our younger years we should be a ccustomed according to Timotheus's commondation with the pasture of Gods word to be fed thereby Next by these shepherds spoken of who fed and guided these anicent flocks are meant the Holy Prophets and Apostles to whom as Christ said to Peter passce oves meas Christ committed his sheep to feed and upon whose doctrine as the only true foundation St. Paul declares the whole house of God which is his Church to be built and by their Tents is meant their writings or the displayed and firme doctrine of the truth which they fully and faithfully preached and left unto all posterity registrate in Scripture Observations 1. We see How readily he answers her petition From which we observe the Lords promptitude in answering the petitions of his own specially craving spirituall things as He showes us Luk. 11. 11. 2. Out of the style he gives her of being fairest among women we see the difference between the judgment of the blind world and Christ's who not seeing the spirituall beauty of Christs church Rev. 12. 1. but looking on Her outward base and afflicted condition vilifies her while as her members are the Lords Jewels and she is most beautifull being justified and sanctified in him to her Heavenly husband 3. We see here also a great comfort to every godly soul in temptation when Satan upbraides unto them their filthiness and pollution by sinne and therefore how can so pure and Holy a God delight in them or count them fair or beautifull To whom such may reply that though they be so by sinne yet being washed and sanctified they are beautifull in His eyes who sees no Iniquity in Jacob but whose blood has clensed them his spirit renewed them and whose love has covered the multitude of their infirmities 4. As we see the difference betweene the judgment of the blind world and Christ's concerning his Church so also between Her owne Judgment of her self and Christ's she sayed of her self before I am black and He sayes here that she is most beautifull to reach us to be vile in our own eyes and humble like the publican and then the Lord will the more highly esteeme of us and exalt us 5. Whereas in such a meek manner without rebuking her for her ignorance He tells her what to do to wit to go forth by the foot-steps of the flock and besides the Tents of the shepherds we see a true and sure directory in his words in the matter of Religion to wit to insist in the steps of the profession and practise of Gods true people who have gone before us as we find them cleerly set before our eyes in the writings of the faithfull shepherds of his Church to wit the Prophets and Holy Apostles 6. We see how the godly they not only do good in their life time but also by their good example registrate in Holy Scripture which they left behind them being dead they do good in like manner therefore Heb. 11. 4. by that oblation of Abel's and his faith manifested therein being dead he is said yet to speak and instruct others how to worship good in like faith and sincerity 7. Lastly we see 1. How will these agree to wit the flock's foot-steps with the shepherds Tents a holy practice in people with sound doctrine of pastors and 2. That hereby Christs flock may be knowne to be his true flock to wit by insisting in the profession of propheticall and apostlicall truth which is the Tents of these here spoken of Verse 9. and 10. I have compared thee O my Love to a company of Horses in Pharoah's charets thy cheeks are comely with rowes of Jewels thy neck with chaines of Gold After our Saviours direction of his Church according to her petition followes to the end of the Chapter the mutuall commendation one of another and 1. His of her wherein we have 1. How he styles her 2. Whereto he compares her First then he styles her his love in the originall My fellow friend 1. Who delights in my company 2. Eats and drinks with me and. 3. Who is ready to participate in weal and woe This love of his is she whom he loves not vvith a generall love as he does all his creatures as they are his workmanship and as he saw them good at the beginning but vvith a speciall love which is twofold benevolentiae vvhereby he elected his Church and complacentiae vvhereby he dedelights in her and in her obedience or beauty of holiness This speciall love vvhich he has to his Church has these properties
true Christians to feed upon Secondly it is said that she was brought in into this banquetting house not being able of her self otherwise to come in and therefore saies our Saviour Joh 6. No man commeth unto me except the Father draw him there is such blindnesse in our minds such aversnesse in our wills and such perversnesse in our affections that till we be restored as it were to our limbs we are like that paralytick that lay so long at the waters of Bethesda or that creeple who sat at the porch of the Temple Act. 3. altogether lame and impotent And therefore saies David I will run the way of thy commandements when thou hast enlarged my heart Psal 119. 32. and the Spouse likewise Cant. 1. 2. Draw me and then we will run after thee And untill which time that he do so and work in us both the will and the deed Phil. 2. 13. we can no more stir to enter into this banquetting house or be joyned to his true Church as a lively member more than Lazarus could come out of his grave till he was raised by Christ Thirdly it is said that it was He that brought her in that is to say the King whom she mentions chap. 1. 12. and of whom David saâ—es Psal 73. 23. Thou holds me by my right hand shewing thereby the great honour that he bestowes on his Church and every true member thereof letting them not in as a servant but bringing them in by the hand as his spouse and beloved and as the Psalmist speaks Conducting them by his counsell till he bring them to his glory Psal 73. 24. which indeed is a far greater honour than Haman vaunted of Hest 5. 12. or that David offered unto good Barzillai Likewise we are to consider the great odds between him and his bringing in of her to his banqueting-house and others or the bringing in their guests to their banqueting-house For 1. They whom others invite and bring in may be yet unwilling to have been brought in but he makes such willing whom he brings in operatur enim velle perficere 2. He can also give them an appetite 3. What he gives them is not onely meat but medicinall and such dainties as are spoken of before 4. He can make that which they get digest and nourish them that they may be strengthened and grow thereby Fourthly we have what was displayed over her 1. a Banner and what this banner was to wit Love In Scripture then we find a threefold banner at three severall times displayed whereby the last onely is suitable to this banquetting-house the first may be called vexillum honoris displayed in the Creation wherein was manifested God's power and wisdome the second may be called vexillum horroris displayed on mount Sinai in that terrible manner of giving of the Law whereby was manifested God's power and justice and the third may be called as here vrxillum amoris displayed by the preaching of the Gospell and whereby is manifested his wisdome and mercy or the work of that matchlesse love which he shewed to mankind which love of Christ is compared to a banner 1. In respect of manifestation that as a banner raised up in an Army on high is visible to all so was his love chiefly when he was lift-up on the Crosse like that brasen Serpent in the wildernesse and is still â—iâ—t up and made manifest to all in the preaching of the Gospell 2. In respect of distinction for what is it but the love of Christ to the godly that makes them differ from others or seperates them from the world here in conversation or shall hereafter in their condemnation 3. In respect of collection or gathering to Christ which is onely by the displaying of the banner of Christ's love whereby his souldiers are as it were gathered together and come to his Colours and therefore saies the Lord by Esay to his Church Isa 49. 22. I will lift up my hand to the Gentiles and my standard to the people and they shall bring thy sons in their arms and thy daughters upon their shoulders 4. In respect of protection and victory for as a banner set up upon the walls or displayed over a house or city is a signe of defence and defiance to the enemy or as an ensigne of victory even so the Lord's love to his Church is that wherein her protection stands and defiance of her spirituall and other enemies over whom he has been and shall be still victorious and that his Church is his victorious conquest recovered from Satan's tyranny like the Lamb out of the Lion's mouth 5. In respect of terrification and therefore the Church is said to be terrible as an Army with banners Cant. 6. 10. and indeed nothing is so terrible to Satan and Antichrist as the displaying of the banner of Christ's love by the true preaching of the Gospell 6. In respect of union which a banner makes or the colours of any company or reigment whereunto they all come who are of such a society making up so a compact and well ordered body and unto which union of Christians among themselves in love nothing is so forcible as the consideration of the banner of Christ's love spread over them This banner was diversly displayed 1. Before and under the Law by obscurer promises typicallâ—… prefigurations and propheticall predictions more involvedly and lesse clearly 1. Under the Gospell more clearly and fully first by the preaching of the Gospell by Christ himself and his Apostles and thereafter by all faithfull pastours and preachers of the Word and shall be so to the worlds end Observations 1. Seeing Christ not onely feeds but with most heavenly dainties banquets his Church and every true member thereof let us not be like those ungratefull despisers of so great a benefit as is made mention of Matth. 22. nor prefer such base things thereto but come with the banqueting garment of a holy disposition suitable for so high a calling and as Rev. 3. 20. banquet him mutually with the fruits of his own heavenly graces as the Church invites him to such Cant. 4. 16. 2. Seeing we cannot come into this banquetting-house of our selves except we be brought in by the guidship of the Spirit of God and the powerfull work of his grace upon our souls Let us earnestly implore the same and pray that he would as David saies hold us by the right hand conducting us by his counsell till he receive us to glory Psal 73. 24. 3. The Church saies He brought me in and again His banner over me was love emphatically so expressing what the Lord had done to Her passing by the fallen Angells upon whom he had not showne such mercy nor deigned them with the like favour which should therefore move Man whom he has so freely loved and honoured the more to love him and honour him again 4. This introduction of his Church into his banquetting-house here is a pledge and earnest of his introduction
of her into his banquetting-house in heaven hereafter and mansion place of glory as we see Psal 84. 11. and 73. 24. Therefore let us strive to get this earnest and first-fruits else if we enter not in at the gate of grace on earth let us never think to enter in at the gate which may be called as Act. 3. 2. the beautifull gate of glory 5. Christ's love displayed over us here in this life is called a Banner which is used onely in warfare to shew that the state of his Church here on earth is militant and therefore she is exhorted and every true member thereof to put on the whole armour of God Ephes 6. 11. that they may be able to stand against the wiles of the devill and verse 18. praying and watching with all perseverance till they may say in the end I have fought the good fight and have finished my course 2 Tim. 4. or as the Prophet saies My warfare is accomplished Esa 40. 2. 6. Seeing a banner is set up over any place in token of the defence of that place and defiance to the enemy Christs love therefore being this banner over his own let us then above all things seek it earnestly with David Psal 4. 6. and then we may be sure of defence as he saies vers 8. and as is shown unto us Prov. 3. 24. Rom. 8. 31. 37. c. and give a defiance to all our enemies saying with the Psalmist Of whom shall I be afraid yea to death it self as Psal 23. 4. and 1 Cor. 15. 55. 7. Doth Christ display his love both to us and for so many comfortable ends and uses over us then let us be ashamed not to love him again ut totus nobis figatur in corde qui totus pro nobis fixus fuit in cruce and to display our love towards him that is to manifest the same by our obedience to his holy commandments 8. Last of all we see the happy estate of the poorest most afflicted and despised Lazarus who is a true member of Christ to wit that notwithstanding of their outward and visible estate they have the Lords love displayed over them and he banquets their souls with comforts unspeakable and glorious Vers 5. Stay me with flaggons comfort me with apples for I am sick of love Here is a wonderfull effect of these former things whereof she spake she compared Christ before to an apple-tree whose fruit was sweet to her taste and shewed that he brought her in into his banquetting-house or house of wine and his banner over her was love hereupon then she showes that her heart is so ravished with love towards him again that she is love-sick and ready to swound therewith and therefore cries out to be stayed with flaggons and comforted with apples The similitude then is drawn from a Virgin who is betrothed and through the vehemency of her love towards her future Spouse is love-sick and swoundeth In the words then we have 1 What she seeks 2 Of whom she seeks And 3 Wherefore she seeks First then she seeks to be stayed with flaggons having relation to the house of wine whereinto she was lately brought 2. To be comforted with apples having relation to the apple-tree whereto she had before compared him Therefore we must consider 1. what is meant by these flaggons and how she is stayed therewith and 2. what is meant by these apples and how she is comforted therewith First then flaggons are mentioned because at banquets wine was distributed and brought in by such as we see 1 Chron. 16. 2 3. Also by flaggons is understood by a certain figure of speech the wine contained in them as Luk. 22. 20. the Cup is taken for the wine contained in the cup and by this wine again in these flaggons is meant the cordiall comforts contained in the Gospell or Word of God and promises thereof that are onely able to cheer up a sick and dejected soul or wounded conscience as David clearly confesseth saying In the multitude of my thoughts within me thy comforts have rejoyced my soul Psal 94. 19. And again Vnlesse thy law had been my delight I had perished in mine afflictions This is therefore that soveraigne balme of Gilead those still and cooling waters whereof David speaks Psal 23. 2. and like that wine and oyle poured in by the loving Samaritan into the wounds of the wounded Israelite or that cheering liquor and flaggons spoken of here whereby the sainting soul is stayed from falling into desperation and powerfully comforted strengthned and established Likewise she speakes of flaggons to show wherein these comforts are to be found to wit not in that gilded cup of the Popes decretals and mens traditions Rev. 17. wherein onely is the giddy wine of spirituall fornication wherewith that Whoore of mysticall Babylon made drunk the indwellers of the earth but in the flaggons of the old and new Testament or written word of God which is that Pedum et virga spoken of by David Ps 23. 4. The two witnesses the two Olives and Candlesticks spoken of in the Revelation that stand before the God of the earth Rev. 11. 4. and that foundation of the Prophets and Apostles whereon the Church is built Ephes 2. 20. beside which if any though an Angell from Heaven should preach any other Doctrine of faith and manners Let him be accursed Gal. 1. 8. Next she desires to be comforted with Apples by which apples is meant nothing else but that which we shewd already is meant v. 3. by the fruit of the apple-tree which was sweet unto my taste and here with the fragrant smell whereof she desires to be comforted and so the same being both for taste and smell cordiall and comfortable whereby is given us to understand the excellency of Gods word and that it delights not only one of the spirituall senses of the soul but likewise all of them being light to the eye thereof musick to the eare thereof delightfull to the touch thereof sweet to the taste and comfortable to the smelling 2. By these flaggons or wine therein and by these apples the staying of her by the one and comforting of her by the other is likewise represented unto us the diverse operations of the word of God upon the godly soul strengthning the weake confirming the stronger enlightning the blind quickning the dead reclaiming the strayer guiding the ignorant resolving the doubtfull making wise the simple and many other operations which we may see Ps 19. and 119. and here staying them that are ready to fall comforting the languishing and as Ps 19. 8. rejoycing the heart sweeter also then hony and the Hony-comb 2. Having spoken of that which she seeks we come next to consider from whom she seeks so to be stayed with flaggons and comforted by apples where we find that the Church in this her soul-sickness speakes to her friends in the plurall number to whom are committed the mysteries of the Gospell to manifest and the
an antipathy unto his Nature of holinesse and this is when we sin specially in such clear light and against light customably and presumptuously stubbornly and impenitently Observations 1. In respect that the Church here chargeth so her true members we see her authority that she she has from God and for God for which therefore we should reverence her and obey her which if any stubborn child of hers will not do by our Saviours commandment he is to be held as a heathen and a publican 2. Seeing her true members have their denomination from love and peace therefore they should bend all their endeavours to maintain these holy vertues among themselves eschewing the contrary seeing God their Father is the God of peace Christ their Redeemer is the Prince of peace the work of the holy Ghost is grace and peace the Church is Ierusalem a vision of peace and they daughters of that mother and therefore should be children of peace 3. Seeing this is her charge and chief care in retribution as it were of all the love and kindnesse that she has found of him not onely not to stir up her beloved her self but also to exhort and charge others not to do the same this teaches us in like manner in retribution of all his love and favours that he has bestowed on us either in re or spe what like care we should have not onely not to offend and stir him up to wrath by our own sinfull life and conversation but likewise as we are exhorted Ephes 5. 11. to reprove sin in others and to exhort them seriously to forbear the practise thereof 4. In that she charges them not to stir up her Beloved we see the pronesse of the best by nature to stir up the Lord to anger by sin and therefore we should the more warily look to our waies and watch and pray that we enter not into temptation Vers 8. The voice of my Beloved Behold he comes leaping upon the mountains skipping upon the hills As between two betrothed Lovers when the spring comes the man calls and invites his future Spouse to come forth out of the house wherein she has remained in the winter season that they may walk together abroad and take delight and solace themselves now with the flowers and those pleasant things which the spring doth afford Even so the Church in the rest of this Chapter is by her Beloved invited and called upon to arise from all carnall security and forsake the love of this world to follow him in the faith and love of the Gospell and to view and delight her self with the variety of these heavenly comforts and spirituall graces which like a pleasant spring the same doth afford First then in these words we have 1 Whereby he calls or invites her to this participation of his graces and spirituall delight thereof to wit by his voice which she discerneth to be his 2 After what manner he comes unto her to wit readily and speedily overcomming all impediments leaping over the mountains and skipping over the hills First then the Lord Jesus doth call his chosen by his Word externally which is his Voice as he sales Joh. 10. 3 and by the work of his Spirit internally and effectually whereby they not onely hear his voice but discern the same to be his and thereafter follow him as he shewes Joh. 10. 4. having gotten a spirituall ear whereof the Spirit speaks Rev. 2. 3. which hears that which the world cannot hear as it is said of Paul's conversion Act. 22. 7. 9. that he heard a voice vers 7. which they who were with him heard not as is said vers 9. and who not onely have a spirituall ear or hearing â—ut also a spirituall gift of discerning Christ's voice from the voice of a stranger truth from errour and the voice of the Lamb from that of the Beast's horned like the Lamb but speaking like the Dragon For 1 They have not onely the knowledge of the truth in their mind but the love of the truth in their heart which because some has not had therefore as 2 Thess 2. 11. they have been given over to the delusion of errour 2 They have the spirit of truth and therefore they can try the Spirits whether they be of God or noâ— Secondly prefixing an Ecce whereof cap. 1. 15. She speaks of His comming to her and manner thereof according as he saies Joh. 14. 23. that he who hears his voice and keeps his word his Father will love him and we saies he will come unto him and make our abode with him This comming then is a spirituall comming to the soul by the Word as the ordinary mean so that they who contemn the Word contemn his comming to them by the same and they who reverence and receive the Word they receive him who comes thereby for our Saviour is said to come three manner of waies to his Church 1 He came visibly and corporally in his Incarnation 2 He comes as here invisibly and spiritually by sanctification And 3 He is to come gloriously for her remuneration To whom therefore by his Word he comes spiritually to sanctifie them here he shall come to them comfortably to glorifie them hereafter Then touching the manner of his comming she showes it was both cheerfully and speedily like one leaping and skipping as also upon the mountains and hills that is openly and apparently to the eye of faith as Nahum 1. 15. their feet are said to be that bring good tidings and publish peace or else passing over all lets as our sins how great soever like Manasses's Mary Magdalen's and others which hindered not his free grace â—or the naturall opposition of a carnall heart as Esa 40. 4. Observations 1. We see how all the godly esteeme of Gods word which they heare preached unto them to wit as the voice of Christ himself which therefore they heare reverently lay it up in their hearts with David carefully meditate thereon fruitfully and obey it diligently Ps 119. 11. 2. We see that as is showne us Joh. 10. 4. Christs sheep have a discerning faculty between the voice of their own shepherd and a strangers and by the rule of holy Scripture as we have Isay 8. 20. the Bereans example and Pauls direction Gal. 1. 8. can discerne error from truth and the doctrine of Christ from the doctrines of Antichrist 3. Whereas it is said not only that it is the voice of her welbeloved but that he comes skipping over the hils c. we see 1. how Christ comes ordinarily to the soul to wit by the means of grace and preaching of the word which whosoever despises they despise the coming of Christ Jesus to their soules for their salvation here and shall never heare that joyfull sentence spoken to them hereafter Come yee blessed of my Father c. 2. That although the voice of the beloved be heard yet if he come not himself by the power of his spirit and inward efficacy
in them and for that esteem and dearly love them 2 This serves for our comfort in time of Satan's tempting us by reason of our sins and many infirmities and to magnifie his love towards us who howsoever we be so of our selves yet he in mercy and love which covers many infirmities esteems otherwise of us 3. By this exhortation to arise and come away we see That the best are regenerate onely in part and that a lump of naturall corruption remains in them which makes them cleave to the earth and sit down as it were in the world and on the love thereof not considering that we are but pilgrims therein whose time is both short and uncertain and though worldlings find no taste in ought but the world yet we should not do so 4. We see that it is by the power of Christ's word that he rouses and raises up the soul from security and love of earthly things to the affecting of heavenly whence it is called The power of God to salvation unto every believer and therefore that we should highly esteem thereof as the ordinary means of grace and eternall salvation 5. It is not enough to arise from sin or security or to wean our affections from worldly things but we must also come away and cleave to holinesse and set our affections on heavenly things and such as are above Vers 11. For lo the winter is past the rain is over and gone 12. The flowers appear in the earth the time of the singing of birds is come and the voice of the Turtle is heard in our land 13. The Fig-tree putteth forth her green figs and the Vines with the tender grape give a good smel Arise my love my fair one and come away Here we have the Allegory under which the Lord doth perswade the Church to arise and come away out of the estate of security and from the love of earthly things to the delight and desire of heavenly which is taken from the time of the year and change thereof from a cold winter wherein all things lie as it were dead and barren so that no pleasure is to be had then in things that grow unto a pleasant spring wherein all such things spring forth and bud again The description of which spring-time he makes from these five things 1 That flowers appear 2 That birds sing 3 That the voice of the Turtle is heard 4 That the fig-tree putteth forth her green figs. And 5 That the Vine with her tender grape gives a good smell By which two seasons is represented unto us both what is the estate of all the Elect before their effectuall calling and what the same is thereafter when they are regenerate Before their calling their hearts are even like the earth in winter under cold forsts hard and indured dead and barren and liable to the stormes of God's wrath and anger but after they are called and that they begin to be regenerate a strange change is wrought in them from worse to better for then through the influence of grace and that Sun of Righteousnesse their hearts are chawed softned and warmed with his love the dew of grace descends upon them as dew came down on Gideon's fleece when the rest of the earth was dry the sweet flowers of heavenly graces do also bud and in their variety appear there is joy then of the holy Ghost and peace of conscience represented here by singing of birds and voice of the Turtle and fructifying in a holy life and conversation expressed by the fruit of the fig-tree and grape of the vine Some also do understand by this winter season the time of stormy persecution wherein the Church like the 7000. in Eliah's time does lurk and by this exhortation to arise and come away that our Saviour willes his Church now in the time of peace and tranquillity ensuing to arise from her larking and come away after him in an avowed profession of his name as those Christians did in Constantine's time who had lurked before in the time of the heathen and persecuting Emperours 1. Comparing the time of persecution and the crosse to winter 1. In regard of the Sharpness thereof like winter 2. Yet that it is wholsome to the soul as winter is to the body 3. That it mortifies our corruption as the winter does hurtfull vermine which otherwise would abound and 4. That it makes peace the sweeter and us the more thankfull for it as the winter makes the spring and summer the more acceptable 2. Comparing also these flowers that then appeare to the godly as we see Cant. 2. 2. 1 Because they are delightfull to God as flowers to us 2. They grow in grace by the influence of the Sunne of righteousness as flowers do grow by the influence of the sunne 3. They smell sweetly through Christ and by their practice of renewed obedience perfected by him to God and 4. as here though in the winter they seeme dead and perished yet in the spring they appeare and rise againe and so shall the godly rise at the last day though they seeme now quite perished and lye dead in their graves 3. Comparing also the singing of the birds to the rejoysing of the godly when God hath granted them peace and deliverance as we have Ps 126. 2. and who like birds or singing Larks the higher they rise from an earthly disposition in heavenly comtemplation and soaring the sweeter they sing and are the more melodious in the eares of God But it is to be remarked that with the singing of birds the voice of the turâ—le which is Gemebunda is joyned to show that our rejoycing must not be in Gods mercies to us without our mourning for our sinnes against him as we are exhorted Ps 2. 11. To serve the Lord with feare and rejoyce with trembling 4. Comparing lastly the godly to fig-trees bringing forth sigs and vines bringing forth sweet smelling grapes to show thereby unto us that the truly godly are neither fruitlesse trees or barren like that fig-tree which our Saviour cursed nor yet fruitfull in evill as those of whom our Lord complaines Isay 5. who in place of sweet fruit brought forth sowre grapes but who being good trees themselves bring forth sweet and well smelling fruit Observations 1. The perswasion to arise and come away being taken from the comparison of the diverse times of the Winter that was past and the Spring that was now present does teach all such whom God has effectually called from darkness to his marvellous light not to sleep in security as before nor set their hearts on things vain and transitory as they did in the dayes of their ignorance when they lay frozen in their sinnes but now having been made partakers of the heavenly calling that they ought to take their solace and delight in heavenly things represented by these pleasant things spoken of in the spring 2. By the diversity of the nature of these two seasons that are spoken of
representing our estate in nature under grace we ought to try our selves thereby in which of these estates we are If we find our hearts cold in zeale or the love of God and heavenly things or hard and obstinate and that our life is barren altogether in good works c. then we are as yet in the estate of nature and it is yet winter with us but if we find that the sweet smelling and delectable flowres of grace and holy vertues bud in our soul and appeare in our life that we have hearts to praise God and mourne like the turtle for our sinnes and that we are fruitfull in holiness and a godly life then our winter is past and it is the spring with us or estate of grace wherein we stand 3. The repetition or reireration of the former exhortation that is used in the end of this 13. verse to rise and come away showes unto us these two things 1. Our Saviour his earnestness of our spirituall good and salvation as he testified to the Jewes How oft would he have gathered them as chickens under his wings but they would nor and therefore he uses here as it were line upon line and precept upon precept saying once and againe Arise my love my fair one and come away 2. This showes the laziness of the best and lothness like Lot to rise from security and come away from the affecting of this world and these earthly things that are therein Verse 14. O my dove that art in the clifts of the rock in the secret places of the staires Let me see thy countenance Let me heare thy voice for sweet is thy voice and thy countenance is comely Here he uses yet a further perswasion unto her to come forth unto him and conferre with him wherein we have 1. How he styles her 2. Whereunto he exhorts her and 3. His incouragement of her or reason of exhortation First then he styles her a Dove whereof we have spoken somewhat on the 15. verse of the first Chapter concerning the eyes of the dove and so likewise he calles her Cant. 5. 2. Comparing her so 1. In respect of breeding 2. Of feeding 3. Of nestling and 4. Of other properties whereof we shall speak First then for breeding Among all foules the dove is most fruitfull even so is the Church in bringing forth children to God and of good works 2. For feeding The dove is not carnivorax as ravenous foules are but feeds cleanly upon pure grane even so doth the Church not on the wisdome of flesh and blood nor on carnall pleasures but on the pure word of God and wholesome grane thereof 3. The naturall place of nestling as we see here are rocks and so is Christ the rock to her in the clifts of whose wounds she places all her safety 4. These are her properties 1. The dove is simple therefore sayes our Saviour be simple as the dove and so is Christs church like Nathaniel in whom there is neither guile nor Hypocrisie 2. The dove is chaste and faithfull to her consort and so is Christs church to him both in affection and retaining the purity of his true worship 3. The dove is mournefull as we have Isay 38. 14. And so is Christs church here sowing in teares that she may reape in joy 4. The dove is Harmlesse and Meek and so is Christs church and every true member thereof 5. The dove loveth cleanness and to haunt to white places and so doth the Church cleanness and holiness of life and all such societies 6. The dove is sociall avis gregaria easily tamed and profitable and so is the Church and every true member thereof 7. The dove is timorous as we see Hos 11. 11. and therefore has no fence but flight and for feare of enemies hides her self in the clefts of the rock even so do the godly Ps 119. 120. and who for feare of their spirituall enemies hide themselves in the clefts and under the protection of the true rock Christ Jesus 8. The dove is swift in fleeing as we see Ps 55. 6. and so is Christ church by faith and devotion pearcing the very heavens and as the dove carried the Olive branch and was taken into the Ark when the raven abode without even so the godly have peace and grace here and are assumed to glory hereafter when the wicked are left out Next she is called his dove 1. By creation Gen. 8. 11. 2. By purchase or redemption 3. By the fathers donation whereof Joh. 17. 9 4. By confaederation Jer. 7. 23. and 5. By matrimoniall conjunction whereby she sayes Cant. 6. 3. I am my welbeloved's and he is mine c. Now the place where she is said to be is in the clifts of the rock and secret places of the staires by which rock is no other meant but Christ Jesus himself so called by David Ps 62. 2 81. 21. and by Daniel Dan. 2. 45. Upon whom whosoever builds he is only wise and against such the gates of Hell shall in no wise prevaile And which rock is neither a dry rock but like that in the wilderness which gushed forth abundantly with refreshing water for which cause the Apostle sayes that that rock was Christ 1 Cor. 10. 4. Neither is it a barren rock but like that whereof Job speakes Job 29. 6. which poureth forth rivers of gladning oile unto us and plenty of consolation Petra caelestis caducum enim terrenum omne quae et solidum fundamentum edificanti et securum mâ—nimentum advolanti Next by the clifts of this rock Some do understand the Lords eternall counsell and election of his owne wherein as in a most sure rock the salvation of the Church rests knowing that as our Saviour sayes it is impossible that the elect should perish Matth. 24. Others understand hereby that protection of the Lord's over his owne whereof David speakes Ps 32. 7. And our Saviour saying of his sheep I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand My father also that gave them me is greater then all neither shall any pluck them out of my Father's hand Joh. 10. 29. And I and my Father are one Others and that most rightly understand with Bernard by the clifts of this Rock the wounds of Christ and merits of his precious bloodshed which like so many clefts or hollow places were opened upon the Crosse and whereunto every christian soul in the time of an accusing conscience and Satan's pursuit by temptation who is like a greedy Kite or Hawk by the flight of faith may have her recourse In his enim saies he se columba tutatur circumvolitantem intrepidè intuetur accipitrem Thirdly By the secret place of the staires as we see Psal 91. 1. is meant the Lord himself who is the hiding and secret place of his own as we have him so called there and Psal 32. 7. and 84. 11. Unto whom the hunted and
according to the flesh could be content to nestle themselves and lye warm were it not that they are moved by the operation of the spirit of God to do otherwise and not only even in this bed to seek but also furder to proceed and arise from this bed even in the night time which of any time is fittest for the bed and most inconvenient and grievous to come out of the same and yet rather then she will not find him whom her soul loves she will forsake the love of all the ease and pleasures of the world Yea furder she will not only arise and quit her bed of ease and delight but likewise in the unseasonable time of the night she will go about the streets and broad waies of the City and seek her well-beloved forecasting no dangers nor inconveniences that may ensue but putting all to the hazard By this City Ierusalem is meant the place where the Temple was built and publick worship of God there exercicised and by her going about this City in the streets and broad waies the diligent and exquisite search is signified which she made for him whom her soul loved in resorting to the means of grace as we see in that place of Ieremy where the Lord saith Run ye to and fro thorow the streets of Jerusalem and see now and know and seek in the broad waies thereof if ye can find a man that executeth judgment and seeketh the truth and I will pardon it Ier. 5. 1. Which exquisite and diligent search she makes by omitting no place or occasion where wisdome cries for her instruction and edifying as it is said Wisdome cries without she utters her voice in the streets she crieth in the chief place of concourse in the openings of the gares and in the City she uttereth her words Prov. 1. 20. but followeth that direction she got from himself Cant. 1. 8. Notwithstanding whereof her successe of seeking is but as before she sought him but she found him not the Lord wisely yet delaying that her zeal and fervency might be yet more stirred up Observations 1. We see the profit of spirituall trialls and afflictions inward which is to rouse up the soul from repidity or security wherein it has lyen to a more serious seeking of Christ and increase of the saving graces of his holy Spirit so that all things work together for the best to the child of God howsoever they think of their present condition 2. The Church here quits her bed even in the night-time to seek after Christ and with the hazard of whatsoever danger or inconveniency goes about the streets of the City that she may find him which not onely showes the fervent zeal of a godly soul but condemns many now who would fain have Christ but will forsake or quit nothing for him let be to hazard themselves or undergo any danger for his Names-sake yea scarce will quit their carnall ease or a morning sleep in their beds to come where Wisdom cries and to seek Christ in the use of his Ordinances 3. The manner how she seeks Christ here is very painfully and carefully not superficially and slâ—ightly as many do who are content with a meer formality and can be content to take pains about any other businesse that concerns the body or this worldly estate but take small or no pains at all in religious exercises of seeking Christ and to work upon their heart for meet harbouring of him and storing the same with the furniture of saving grace 4. Although she sought him so yet hitherto she finds him not whereby we see that it is not uncouth nor unaccustomable nor should it seem so to God's children albeit they seek and do so the right way zealously and painfully yet notwithstanding that at the first or second time they get not comfort in their spirituall desertions for this was the lot of David who was hoarse in crying of our Saviour Christ in his agony who prayed thrice with strong cries and tears and of many other of God's dearest Saints and therefore faint not nor give over but insist and continue and assuredly Christ's promise shall in the end be found true Seek and ye shall find Verse 3. The watchmen that go about the city found me to whom I said Saw ye him whom my soul loveth In this verse is set down the Church's further progresse yet and constancy in seeking her well-beloved and using all means to finde him and therefore going forth as has been said into the streets of the City she meets with the watchmen who usually in a City and in the night time passe to and fro to see if there be any stirring whereby hurt may arise to the City in common or to any inhabitants therein And of these watchmen she asks If they saw him whom her soul loved First then we are to consider Who are these watchmen 2 How they are said to find her And 3 how she asks them concerning her well-beloved First then by these watchmen the Pastors and Teachers of Christ's Church are meant as we see them called Esa 62. 6. Ezek. 3. 17. and 33. 6. and Heb. 13. 17. for these reasons 1. To shew thereby the necessity of their vocation that as a City which has many enemies intestine and open has need of faithfull watchmen so has the Church 2. Their vigilancy in attention that as watchmen should be vigilant and so not onely have clear eyes but watchfull and not sleeping so should Pastors have the clear eye of knowledge and the watchfull eye of superinspection and attendance to know the estate of the flock 3. Their prudence and discretion that as a watchman should be able to discern between friends and foes and as Iudg. 9. 36. between shaddowes and substances so should wise Pastours between friends to the truth and disguised woolves in sheeps cloathing and between fundamentall errours and things of small consequence 4. Fidelity in premonition that as watchmen should be faithfull in forewarning so should pastors be as we see Ezek. 33. 3. Esa 58. 1. Act. 20. 26. and elsewhere 5. As the watchman ought to take greatest heed to himself because the enemy strives first to surprise such corrupt or take them out of the way even so ought pastors as they are exhorted Act. 20. 28. to take heed specially to themselves that they be not surprised and corrupted by Satan either with errour or a scandalous life which has ever been the bane of the Church as we see in Iudas Demas and Diotrephes with many arch-Hereticks Arrius Eutiches and others in the Primitive Church and that Roman Antichrist now adaies and as we have it foretold Act. 20. 29 30. 2 Thess 2. Revel 9. 1. and 12. 4. c. Secondly It is said here that the watchmen found her but not that she sought them which signifies their diligence and fidelity and accords with their duty Ezek. 34. 6. 16. to search and find out such as wander or in a spirituall
he shall come to their comfort and to the joy of their hearts they shall assuredly find him 2. She found him when she was past the Watchmen and all means had failed her which teaches us When we have assayed all lawfull means and yet find no comfort nor delivery by them yet not to despair but still rely upon the Lord who in the mount or height of the soul's tryall or trouble will be seen as he was to Abraham to Israel at the Red Sea in Babylon as that vision Ezek. 37. showes and to the King of Israel 2 King 7. to Daniel the three Children Jonas his Disciples in the storm and others Man's extremity when all hopes are failed as in Lazarus's raising being his opportunity 3. We see here the power and praise of a true lively faith that it not onely laies hold on Christ but also keepeth and retaineth him fast and will not let him go this being the victory as St. John saith not onely whereby we overcome the world 1 Joh. 5. but also whereby we overcome and prevail with God and by the very touch thereof can draw vertue out of him Which excellency of faith if men did throughly weigh and consider they would not be so cold in the means thereof nor so carelesse in seeking after the same while as without wearinesse they hunt after vanities and vexation of spirit and with Esau do forego the blessing 4. This example of her̄ holding him fast having at last found him whom she misled before showes what soul it is who will be most carefull to keep Christ by all means and advert narrowly to the grouth or decay of grace working out its own salvation with fear and trembling surely such a soul onely that has been spiritually exercised under the sense of sin and standing in need of Christ and comforts of his Spirit for which they have thirsted as the Psalmist speaks Psal 63. like parched ground or as David did for the waters of the well of Bethlehem 5. We see that she is not contented onely to lay hold on him and not let him go but she will lead him home to the inner chamber of her heart that there he may dwell with her knowing very well that where he comes to dwell as our Saviour said to Zacheus salvation comes to that house and as Obededom's house was blessed because of the Ark's being there so blessed is that soul wherein Christ is for as Mary and Martha said That if Christ had been there their brother Lazorus had not died Joh. 11. 21. so where he is there is no death nor danger but life and liberty with all manner of blessings And indeed this is a great mystery for although many professe the Name of Christ in word yet few know what this means to bring Christ home to their heart Christ indeed is in their mouth but their heart is far from him and he from it and therein is only to be found Pride Malice Covertousness Uncleanness Envy and Hypocrisie c. yea Satan dwells in their heart and their speeches and actions declare the same cleerly as the Apostle witnesses 1 Joh. 3. 7. c. 6. If we have found Christ and brought him home to the house of our heart let us remember these duties 1. To keep a clean house to this our Heavenly husband who can abide no impurity which is the least thing a woman can do to her husband 2. Let him be Master of his owne House and give him the chiese place therein 3. Entertain him as becomes upon his owne especially with a dish of love and 4. Keep the marriage bed chast for he is a jealous God and admit not nor have any familiarity with his known enemies Vers 5. I charge you O yee daughters of Jerusalem by the Roes and hindes of the field that yee stirre not up nor awake my Love till he please The church having regained Christ by this charge whereof we have already spoken c. 2. v. 7. she showes her constant purpose of heart to retaine and intertain him hereafter more carefully Verse 6. Who is this that cometh out of the wilderness like pillars of smoke perfumed with Myrrh and Frankincense with all powders of the Merchants In these words is shown the effect of the Churches finding Christ laying hold of him and harbouring him in her heart to wit he cometh down to her on earth and taketh up his dwelling in her heart that he may perfume her with his sweet graces and make her ascend in her affection delight and desire from the world the love corruption and fashion thereof to heaven and heavenly things as we are willed Coloss 3. 1. The words are words of an Interrogation uttered as some think by the bridgroom not being ignorant who she was but in way of admiration to draw us to the due consideration of the rareness and excellency of the thing seen Others take it to be the speech of strangers as yet desiring to be instructed and admiring the glory of the Church who is said here to come up out of the wilderness like pillars of smoak perfumed with Myrrh and frankincense c. Where we have to consider 1. What is meant by the wilderness 2. What is her coming up out of the same 3. Why she is said to come up like pillars of smoke 4. What her perfuming is with Mirrh and frankincense with all powders of the merchants First then The wilderness out of which she ascends is the world the corruption wherein we are all by nature the love delight and desires thereof compared to a wilderness 1. As in a wilderness there is nothing but wastness and barrenness so in the world and mans estate by nature there is nothing but wastness and barrennesse of all grace and goodness in all the faculties of the soul members of the body and whole course of life 2. As in a wilderness there are many briars and thorns and many savage beasts so in the world and mans estate by nature there are many vices the cursed brood of originall corruption and a Savage disposition whereby many in mens shape are but very beasts of divers kinds as Tigers Foxes Dogs and Swine c. With which sort the Apostle tells that he fought at Ephesus 3. A wilderness is commonly dry which is one cause of the barrenness thereof for which cause the Psalmist sayes of the Lords goodness that He turneth the wilderness into a standing water and dry ground into water-springs Psal 107. 35. as he also gave water in the wilderness to his people out of the rock even so in the world and our estate by nature there is nothing in the heart but driness and want of all moisture of grace which makes it to be so hard and barren in all goodness till the Lord break the hard heart and moisten with the water of grace the dry and barren soul 4. In a wilderness there is no Tilling Sowing Planting or dressing at all and therefore
that her sleep was not like a deadly lethargy or that her heart or conscience in that sleep was like Nabal's which died within him altogether but she retained the life of grace still in her soul and that seed remained in her whereof John speaks because she is born of God 1 Joh. 3. 9. the work of which new-birth can never be extinguished which is a singular comfort and which we have confirmed unto us both in the old and in the New Testament Jer. 32. 40. Rom. 11. 29. 1 Pet. 1. 5. Joh. 10. 29. Rom. 8. 30. and Phil. 2. 13. c. Which perseverance in grace and estate thereof they have onely from God and his Spirit moving on their hearts as he did in the Creation on the waters and who keeps the seed of grace in them and them by it from full and finall falling away Indeed they may be sometimes sore wounded and shaken as Peter was for their humiliation but not quite destitute of saving grace Vt majorum etiam ruina sit minorum cautela As also by sin the act of grace for a time may be restrained as of repentance and such other holy duties as Psal 119. 59. is mentioned which we see to have been the time of David's security but the habit of grace can never be lost because it is not acquired but infused by him whose gifts are without repentance As likewise some degrees of faith love zeal repentance and the like may be lost but not all faith all love all zeal c. for the seed still remains because of the new birth Followes next to the Churches acknowledgment of her security wherein she lay Christ's carriage and care to awake her out of the same which is by his voice which she knowes and acknowledges to be the voice of her beloved the particulars whereof are these 1 His compellation of her 2 His petition and 3 The reasons thereof First then our Saviour useth his voice to awake her out of this her security not immediately uttered but mediately in the ordinary exercise of the holy Ministry whom whosoever hears they hear him contra and by this his voice in the mouths of his holy Prophets Apostles and faithfull Pastors has he called upon his Church and awaked her from time to time when like the wise Virgins she has fallen asleep which is his singular kindnesse towards her when he so awakes her that she should not be surprised by her spirituall enemies or perish with the wicked world This is likewise to be remarked how the faithfull even in this their sleep can discern and tell that when his Word is truly preached it is the voice of Christ which they hear and that doth call upon them according as he saies Joh. 10. 4. That his sheep know his voice and will not follow a stranger but flee from him for they know not the voice of strangers They have therefore a discerning judgment which the Romanist's deny to God's people and are not like many who halt between truth and idolatry and will tell that they know not which is the true religion or the voice of Christ nor cannot judge thereof when every sect and profession boldly affirms that they have the truth on their side and therefore cannot resolve with themselves to whom to adhere Surely such do plainly professe that they are void of God's Spirit who by the gift of discerning and rule of God's Word cannot â—ry the spirits nor like Christ's sheep know the voice of Christ Next she attributes to the voice of her beloved knocking as we see in like manner Rev. 3. 20. which showes not onely the earnest desire that Christ has of our salvation calling and knocking at the dores of our hearts that we may open to him and that salvation may come into our house but also this showes the power of Gods Word as it is called the power of God unto salvation to all them who believe Rom. 1. 16. the preaching whereof is as it were the very hand of God knocking at the dores of his Elect and making them to hear and open to him the everlasting gates of their souls that the King of glory may enter in Psal 24. Again it is to be remarked that she saies It is the voice of her beloved that knocks who is indeed dilectus deo ut filius angelis ut dominus hominibus ut salus beloved also justly 1 For excellency of beauty vers 10. being the Sun of righteousnessâ— and fairer than the children of men Psal 45. 2. like the rose of Sharon and lilly of the vallies Cant. 2. 1. And 2 For liberality of bounty who not onely gives us all good things but has given himself to us and for us to the death of the crosse and as Psal 84. 11. who is the giver of grace here and of glory hereafter Therefore worthy is he on whom we should set our love whereby we shall reap these benefits 1 The assurance of his love to us and election of us 2 This like Moses's Rod will devour up all sinfull love 3 As Iacob's to Rachel it will facilitate our obedience and hardest sufferings 4 It will most enforce us of any motive to love our neighbour as we ought And 5 assure us of that estate wherein faith and hope ceasing our love onely shall remain and be perfected in heaven In the particulars of this voice of her beloved we have 1 His compellation of her which is by divers titles My sister my love my dove my undefiled of all which we have spoken before Onely herein this is remarkable that he gives her these titles even in her infirmity while she is lying now in the sleep and slumber of carnall security and has the dore of her heart closed as it were upon him which showes what affection he bears to her or to any soul wherein a love to him remains though having many infirmities according to which as the Psalmist saies the Lord deales not with us nor rewards us according to our iniquities Psal 103. 10 13 But as a father pittieth his children so the Lord pittieth them that fear him Secondly in this speech of our Saviours we have what he desires of her which is to open unto him as Naaman's servants said unto him 2 King 5. no great matter to perform especially to so great and good a Lord who had come to her dore so kindly had waited on her so patiently and was to benefit her thereby so abundantly as he said to Zacheus as to bring salvation to her house In which suit of opening we have to consider 1 What this imports 2 If we have power to perform this 3 The motives which should induce us And 4 The manner how to perform the same First then this imports that our hearts by nature and in the estate of security are closed against God ready patent to admit and let in Satan's suggestions and 10 harbour the thoughts of vanity worldlinesse or wickednesse but not so
grace in and upon us has here two names whereby it is expressed to wit the one is a raising of her up whence also it is called the first resurrection and the other is a birth whence it is called our regeneration And is partly ascribed to Christ as a raising up or first resurrection and partly to the Church as a birth or regeneration his part being in both the inward efficacy and her part onely the outward ministery he then that raised the dead and shall raise them at the Last day can onely raise the dead soul that all the glory may be to him alone and his Church as a Mother may well conceive and bring forth but he that onely has the key of the womb as he has of the heart the clouds and of death who also marvellously frames our tender bodies therein and gives strength to the Mother to bring forth the birth he likewise has the chief hand in our spirituall conception and in that forming of his Image in us spoken of by the Apostle Gal. 4. 19. which is our new birth or regeneration And in which work as the dead has no power in themselves to rise or the birth to conceive and form it self in the womb and thereafter to come forth out of the same so neither is it any way in the power of nature or mans free will to raise themselves or be agents in the first act of their regeneration and conversion to God Observations 1. Seeing in our coming up out of the wilderness of this world and of our Pilgrimage therein to our heavenly Canaan we have no strength of our selves either to walk or wrestle with any temptations with which we will encounter let us here with the â—pouse relye onely for strength and supporting upon Christ alone and so leane upon our beloved 2. Seeing he is author of all grace and specially of that work of grace in us whereby being dead in sinne we are raised to newness of life here and regenerated to the hope of eternall life hereafter therefore let us ascribe all the glory to him alone and not to any merit or free-will in us for who has made thee O man but God onely to differ from another or what hast thou but that which thou hast received 1 Cor. 4. 7. 3. Seeing as he ascribes her raising to himself so does he her birth to his Church and Ministry thereof therefore if we would be partakers of grace and the work thereof which tends and ends into Glory let us not despise Christs Church her ministry and instruction as was said in the former verse but reverence the same knowing that he has not God to be his father who has not or reverences not the Church as his Mother Vers 6. Set me as a seal upon thy heart as a seal upon thine arme for love is strong as death jealously is cruell as the grave the coales thereof are coales of fire which have a most vehement flame 7. 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 be utterly contemned In these words out of the consideration and proof of his manifold love to her as has been showne in sundry particulars she breaks forth now into an earnest prayer or petition that the same may continue sure and constant towards her and that she may be assured and confirmed thereof therefore she sayes Set me as a seal upon thy heart and as a seale upon thine arme desiring so of him who is the onely true High Priest of his Church that as the names of the tribes of Israel were graven like seals upon Aarons breast-plate of judgment upon his heart Exod. 28 29. when he went into the holy place for a memoriall before the Lord continually even so 1. That he should be continually mindfull of her in his intercession before God his father as we see that to be his priestly office Heb. 9. 24. 2 That he should intirely and constantly affect her as there is no neerer conjunction then of that which is set as a seale and makes a deep impression on the very heart Neither doth she onely desire to be set as a seale on his heart but likewise on his arme to show that she desires not onely his continuall remembrance of her as by the Prophet the Lord sayes For that cause behold I have graven thee upon the palms of my hand Isay 49. 16. but likewise that she desires the manifestation of his affection by his actuall aid by supporting her in all her infirmities and his help of her against all her enemies and all this by his mighty power which is called the arme of the Lord Isay 40. 10 11. Exod. 15 16. Zech. 11. 17. Luk. 1. 51. Joh. 12. 38. And elsewhere in scripture Thereafter she rendreth the reason of her desire from the nature and force of that sprirituall and fervent love which makes her so to sute this at his hands which she compares to three most strong things 1. To death which overcomes all men as the Churches fervent love to Christ overcomes all temptations and most cruell sufferings as we see in the example of Martyrs 2. To the grave which is likewise invincible and devours up all and even so doth Christ's love likned here to jealousie for the vehemency thereof that can abide no corrivall overcome all difficulties 3. To coales of fire which have a vehement flame that consume all the combustible matter of earthly trash that is cast into it yea unto such a flaming fire which all the waters of afflictions as the Prophet expounds the same Isay 43. 2. yea the floods thereof as we have Rev. 12. 15. cannot quench or drown it as the Apostle showes us Rom. 8. 35. And which being of a Heavenly nature by all that a man has of earthly and worldly things cannot be ballanced nor sufficiently appretiated which makes the merchant in the Gospell who overvalued the same above all these things to be accounted therefore the wise and prudent merchant Matth. 13. Observations 1. We see what should be the very upshot of all our desires to wit to be in Gods favour above all things as David did choose Psal 4. 6. and to be neerly united to Christ precious in his sight and had by him in perpetuall remembrance and in a word to be as a seal on his heart and a signet on his arme 2. If we would have our selves to be so to Christ then we must labour that he be so to us to wit as a seal upon our heart in tender love to him neer conjunction with him mindfulness ever of him and having the stamp of his Image imprinted on our soules that thereby we may be known like Cesars coine that we belong to him neither let us set him onely as a seal on our heart by inward piety but likewise on our arme by outward practice thereof 3. We see that That which makes her