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.
That he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Of whose incarnation as Adam after his fall heard with great comfort and the rest of the patriarks Gen. 3. 15. mentioned Heb. 11 13. so likewise Moses and the Prophets after him Prophesied saying A Prophet shall the Lord your God raise up unto you of your brethren like unto me Him shall yee heare in all things whatsoever he shall say unto you Act. 3. 22. Matth. 1. 23. Therefore shall his name be Emmanuel sayes the Prophet which being interpreted is God with us this union of our humane nature Hypostatically with his divine nature into one person being the basis or foundation of that mysticall union between him and his church here by grace and of that celestiall union which we expect with him hereafter in glory 2. She is called his sister in respect of her adoption Rom. 8. 14 being through Christ the child of that same heavenly Father as Christ is himself though after a divers manner he being the sonne of God by nature and an eternall ineffable generation Gal. 4. 45. And she the child of God by grace and mercifull adoption and therefore a heire and coheire of that same inheritance of glory with her elder Brother whose sister she is the Lord Jesus Christ 3. She is called his sister in respect of Sanctification or the new birth Rom. 8. 15. whereby as by her naturall birth she was the child of Satan whose image she bore so by her new birth she is the child of God 1 Ioh. 3. 9. and so a sister to the sonne of God whose image she now beares and therefore it is said by the Apostle for both he who sanctifieth and those who are sanctisied are all one Heb. 2. 11. For which cause he is not ashamed to call them brethren as also so sayeth our Saviour Matth. 12. 50. Whosoever shall do the will of my father which is in Heaven the same is my brother my Sister and Mother But why is this redoubled thou hast ravisht my heart I answer this is used in Scripture in prayers as Matth. 27. 46. to show thereby their fervency in Prophecies us Gen. 41. 32. to show thereby the certainty and in simple narrrations as here to show thereby the vehemency of affection as is before touched Observations 1. We see the admirable efficacy of faith that it ravishes Christs heart than which no greater comfort can the soul have and therefore it ought diligently and earnestly be sought after and the retribution which he craves againe of us is as is said Pro. 23. 26. My sonne give me thy heart and let the same be ravished by his excellency and matchles love that he has caried to us 2. In respect that he sayes that with one of her eyes she had ravished his heart that is by her true though a weak faith not having yet made that progresse from faith to faith this is a singular comfort to all such who have but a weak faith provyded they have the same in sincerity or any other saving grace and use the meanes carefully that the same may grow 3. Seeing it is the honour of Christ's church and every true member thereof to be Christs brother or sister and consequently the child of God who is King of kings and heire of the kingdome of glory what great incouragement is this to Sanctification and doing of Gods will and that we should labour to be like him who disdained not to be like to us Also if he be our brother how should we love him and as Abraham said to Lot there is nothing that should make a strife or the controversie whereof Hosea speaks between us Hos 4. 1. Moreover being to us both our brother and husband â—s Adam was to Eve we may be assured of his love â—nd all both brotherly and husbandly care and kindness which on our part with all sisterly and spouse-like duty we should requite 4. This is likewise a great comfort unto us that Christ is our brother for as Ruth said to Boaz Ruth 3. 9. spread the skirt of thy garment over me for thou art a neer kinsman so much more may the believing soul say to Christ spread the skirt of the garment of thy righteousness and mercy over me for thou art my neer brother and as to our comfort he declares that has done the some unto us Ezek 16. 8. Also this is a great comfort that we have a brother such a favorit in heaven as Joseph was in Egypt and lastly this should teach all men not to wrong good Christians who are Christ's brethren and sisters 5. We see that he joynes these two together as the ravishers of his heart her eye and the chain of her neck whereof we spake before Cant. 1. 10. and therefore we see where true faith is it is never without the spirituall ornaments of other saving graces as we see Ezek. 16. 11. Which makes the kings daughter glorious within and to shine also without by a holy conversation 6. If Christs church be his spouse we see here 1. Her royall dignity as before her descent 2. Her neer conjunction 3. Her great benefit being accepted with all her debt whereof there is no suing thereafter from her and a communion of all his goods and 4. Her spouse-like duty to love him be chast feare obey and in all things seek to please him Vers 10. How fair is thy love my sister my spouse 〈◊〉 how much better is thy love than wine and the smell of thine ointments than all spices In this verse 1. He praises her love and prizes the same to be better then wine and 2. He compares the smell of her garment to the sweet smell of Lebanon The word in the originall is in the plurall number Loves to show thereby the plentifulness of the Love of Gods church and elect ones to him who so plentifully and above all measure has so loved them which plentifull affection and the fruits thereof comprehended also under this word loves he declares is most pleasant and acceptable in his sight as is said Psal 133. 1. Of the unity of brethren how good and how pleasant it is for brethren to dwell together in unity good and pleasant there being joyned together as fair and better than wine in setting forth the churches love to Christ is joyned likewise here and what is meant by wine and how such a holy love as is spoken of either here or there is better than wine I referre to that place Cant. 1. 2. Followes and the smell of thine ointments then all spices whereby is implyed that as Christ the head of the Church is anointed as his name imports unto a threefold office and with the oile of gladness above his fellowes so likewise is his Church of which unction John speaketh 1. Joh. 2. 20. and the Psalmist Psal 133. 2. and which unction is said here to
give a smell better then all the sweetest spices whatsoever which were either used as we read for a holy use and to make a holy unction Exod. 30. 34. or for a civill and more common use as Esth 2. 12. and were counted a fit present or royall gift for Kings 2 Chron. 9. 9. and Matth. 2. 11. Observations 1. If Christ so highly prize and praise our love to him which is so due and so little profitable to him as we see Psal 16. 2. then how should we labour to abound therein and have our hearts inflamed therewith 2. Before Christ spake of his Church's faith vers 9. and now he speaks of her love so that where the one is there must the other be likewise and where love is there must be obedience according as he saies If ye love me keep my commandements which serves to shew now how rare the love of Christ is 3. With love here there is joyned a sweet smell as of precious oyntments Even so where the love of Christ is in the heart there must be as has been said the sweet smell of a sanctified life whereby we become a sweet savour to God in Christ and afford to others a sweet smell of good example as the Apostle speaks 1 Cor. 11. 1. whereby as our Saviour shews men seeing our good works are made to glorifie God our heavenly Father which alas few do but rather the contrary Vers 11. Thy lips O my Spouse drop as an hony-comb hony and milk are under thy tongue and the smell of thy garments is like the smell of Lebanon Here in this verse there are two things highly praised in the Bride of Christ 1 her speech and 2 the smell of her garments the former of which is declared to be both sweet like hony as also wholsome and nourishing like milk as is said Prov. 12. 18. The tongue of the wise is health and Joâ— 23. 12. they are said to be more esteemed than necessary food These two being the two things wherewith the land of Canaan did abound and which as they did show the goodnesse of that land so these two the dropping of her lips as hony combs and hony and milk under her tongue showes the goodnesse of her heart from whence these proceed for out of the abundance of the heart the mouth speaks and a good tree is known by the goodnesse of the fruit The heart then furnishes first to the tongue and thence from the store of grace in the heart Eccles 10. 12. there is a store of gracious words which are called hony and milk under her tongue which it again furnishes unto her lips wherein as is said of the vertuous woman the law of grace is and they again like the gainers with their talents drop this honey on others that as by Jonathan's hony-comb 1 Sam. 14. 27. they may get enlightning and edification or as the Apostle speaks her speech may be such as may minister grace to the hearers Ephes 4. 29. Whose speech in like manner is compared not to a lavish gushing out but to a dropping of a honey-comb to show as is said Prov. 31. 26. that like the vertuous woman she opens her mouth wiâ—h wisdome speaking her words in due season and with discretion and moderation and not as Solomon speaks of a fool Prov. 29. 11. saying A fool uttereth all his mind but a wise man keepeth it in till afterwards Eccles 10. 14. And again A fool is full of words but the tongue of the wise useth knowledge aright whereas the mouth of fools poureth ouâ— foolishnesse Prov. 15. 2. In the next words he commends the sweet savour of her garments to be like the smell of Lebanon Hos 14. 6. whereby is not meant her bodily cloathing for many of God's dearest Saints like Lazarus and the two Witnesses spoken of in the Revelations have been but poorly cloathed yea as the Apostle speaks Heb. 11. 37. they have wandered about in sheeps skins and goats skins being destitute afflicted tormented of whom the world was not worthy But thereby is understood her spirituall cloathing whereby the King's daughter is all glorious within Psal 45. 13. And that woman in the Revelation is said to be cloathed with the Sun Rev. 12. having as the Apostle speaks put on the Lord Jesus Rom. 13. 14. This is also that garment spoken of by Ezekiel Ezek. 16. 10. of broidered work fine linnen and silk that the Lord put upon his Spouse being throughly washed and that white raiment which the Lord Jesus advises the Church of Laodicea to get from him that the shame of her nakednesse might not appear Rev. 3. 18. and as is said Rev. 19. 8. which was granted to the Lamb's Bride to wit That she should be arraied in fine linnen clean and white which is the righteousnesse of the Saints imputed unto her in justification and inherent likewise in her by sanctification the one being like Esau's vesture wherein Jacob got the blessing and the other like Joseph's party coloured coat which he got from his father and whereof it is said Rev. 3. 4. Thou hast a few names in Sardis which have not defiled their garments and they shall walk with me in white The savour of these garments is said to be as the smell of Lebanon which was a hill neer to Hermon where there did grow such sweet and aromatick trees herbs and spices that they gave such a smell as we see Hos 14. 5. that the passers-by were allured and delighted therewith This smell therefore Christians give when by a holy life and conversation they make their light so shine before others that they glorifie God their heavenly father and when like the wise Virgins by the oyle of grace their lamps are both burning and shining and thereby they delight and draw others to follow their good example Whereas on the contrary wicked professors send forth a most noysome pestiferous and infectious smell which like that of Sodom ascends into God's nostrills provoking him to wrath vexes the godly like Lot and scares many from the profession of the truth but allures none This fragrancy the godly have from Christ as we see Psal 133. 2. and from the sweet unction of his Spirit Ezek. 16. 9. who as the Apostle saies has given himself to God for an offering of a sweet smelling savour Ephes 5. 2. Observations 1. We see here a strange alteration that grace makes in the godly that whereas by nature as the Psalmist speaks the poyson of asps is under their lips and their mouth is full of cursing and bitternesse cited Rom. 3. 14. by grace their lips drop as the hony-comb and hony and milk are under their tongue Before they were of polluted lips as Isaâ— 6. 5. but when the cole of grace hath touched them they become purged 2. Seeing the lips of the godly drop forth hony to those that hear them even such speeches that as Ephes 4. 29. minister grace to the hearers O what a
all her description of his beauty and lovelinesse altogether and this is My friend saies she to show unto us that it is no comfort to know all the excellencies of Christ and what benefits are to be had by him except by the application of a true faith we can say He is ours as Thomas said My God and my Lord. 10. We see that even in this spirituall desertion and distresse wherein she is yet she calls him her friend perswading her selfe of his love because of his promise that whom he loves he loves to the end Joh. 13. 1. and never despairing of his favour and return One speciall evidence likewise of this her assurance of his love and friendship to her is her love and affection to him which she professes in calling him her beloved So that as long as we find a fervent and true affection in our hearts to Christ that with Peter we may say Lord thou knowest I love thee so long may we be assured that he loves us and is a friend unto us what ever be our estate and although with David we were walking through the very vally of the shaddow of death it self his rod and staffe shall comfort us Lastly is Christ our friend so good and so great a one unto us and unparallel'd by any let us then be ashamed to be enemies to him by joyning with his enemy Satan and so far as lies in us crucifying him again and trampling his blood under foot and so be enemies to our own souls Let us also be ashamed to joyne with the enemies of his cause remembring what Jehu the son of Hanani the Seer said to Iehoshaphat Shouldst thou help the ungodly and love them that hate the Lord 2 Chron. 19. 2. But rather let us be friends to his cause and to them who are his friends and then he will prove our best friend in our greatest need and not onely in life but in death and when all other friends will forsake us or like Job's friends can be but miserable comforters Finis quinti Capitis Soli deo gloria CHAP. VI. Vers 1. Whither is thy beloved gone O thou fairest amongst women whither is thy well-beloved turned aside that we may seek him with thee THE 3 parts of this Chapter are these 1 Is set down the daughters of Jerusalem who were so straitly charged in the former Chapter vers 8. their question to the Spouse of Christ and her answer to the fourth verse 2 Christ's renewed praise of her whereby he shews the graces of his Church to the tenth verse And 3. The manifestation of his tender love towards her by divers expressions from the tenth verse to the end In the former Chapter the Spouse had at large commended her Beloved and that which the same now does produce is The daughters of Jerusalem their enquirie for him that joyntly with her they may likewise seek after him so powerful is the manifestation of the excellency of Christ by the preaching of the Gospell and of the benefits that the Church has by him that it kindles a desire in the hearts of all elect hearers to seek after him that they may lay hold on him by the hand of faith and as old Simeon got him in his arms they may apply him to their souls to their eternall salvation an example whereof we may see Act. 2. 37. Which showes unto us therefore what an excellent thing it is amongst all the actions of men the preaching of the Gospell◠and setting out of Christ thereby as the Apostle speaks Gal. 4. whereby soules are instructed and enamoured to seek after him to their eternall salvation But here one thing chiefly is remarkable how they say not simply Whither is thy beloved gone that we may seek him but that we may seek him with thee this being the onely right way to seek Christ and find him when we seek him with his Church and as himself directs Cant. 1. 8. saying Go forth by the steps of the flock and feed thy kids by the shepheard 's tents and when we do not as perverse hereticks and giddy schismaticks and brain-sick separatists do who pretend that they seek Christ but will after a singular and self-conceited way of their own do so but not with his Church in the Scriptures onely and in the congregation of the faithfull under an ordinary and constitute Ministry Observations 1. The inamouring of soules to seek after Christ being by the setting forth of Christ and his graces in the preaching of the Gospell should greatly incite and encourage Pastors to perform the same diligently and make it their main task or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing that if they do so great is their reward that abides them hereafter as we see is promised Dan. 12. 3. and elsewhere in Scripture 2. The same being the fruit likewise of godly and religious conference such as we see was the practise by the way of the two Disciples going to Emmaus Luk. 24. 13 14. by occasion whereof Christ drew-near and manifested himself to them should in like manner stir up and encourage people most frequently to use such 3. Whereas they say that they will seek her beloved with her 1 This showes to what society or company we should adjoyne our selves to wit to those who seek after Christ and not to such who on the contrary depart away from him and seek onely either after the world wickednesse or vanity And 2 This teaches us to seek Christ in the ordinary way of his holy Ordinances wherein his Church has constantly ever sought him Vers 2. My beloved is gone down into his garden to the beds of spices to feed in the garden and to gather lillies In this verse is her answer unto their question wherein she showes 1 whither he is gone as also 2 to what end The place then whither she saies he is gone and consequently where he is to be found by all those who seek him aright is his Church which she calleth here his garden for the reasons spoken of chap. 4. 16. so that as Joseph and Mary sought him and found him in the Temple so as he must be sought with his Church as the preceding words teach so also he is to be found in his Church with which he has promised to be present to the world's end Matth. 28. 20. and therefore was seen to walk in the midst of his seven golden candlesticks Rev. 1. 13. Unto this garden he is said to go down as to a low place therefore vers 11. said to be a valley to show the humility of those who are the members of his true Church which they learn from their Master who saies to all such Learn of me for I am humble and meek As also he is said to go to the beds of spices whereby are understood the hearts of the faithfull wherein he dwells and which are compared to beds of spices because in them as in beds of a garden his heavenly graces are sown and
to desire to be set as a seale on his heart and arme is strong love towards him so that although our faith and other graces be feeble and faint in us yet if our hearts tell us that our love to Christ is strong and that with Peter we may say Lord thou knowest that I love thee the same may be a great comfort unto us John 21. 17. 4. It is out of this strong love of hers towards him that makes her so earnestly desire this spirituall union with him to be as a seale on his heart and arme so that we may know our love to Christ by this our desire and degree thereof for where our love is small or feeble strong or fervent so will our desire be of this spirituall union 5. The love she carries to him is compared to coales of fire which indeed like that which came down from Heaven to kindle and consume the sacrifices is of a heavenly descent and is compared to fire as the baptist speaks of our inward baptism 1. Because as fire has light with it so the love of Christ has the knowledge of him whom we love Ignoti enim nulla cupido 2. Fire has heat and warmness with it and so has the love of God whereby it heats our cold and frozen hearts and warmes them with mutuall love to God and zeal of his glory 3. Fire purges the drosse of mettalls and so does Christ's love our hearts from corruption 4. Fire melts the good mettall and makes it plyable to the hand of the Goldsmith and so does the love of Christ and makes it plyable to the operation of the spirit 5. Fire in the flame thereof bends continually upward and so does the love of Christ seeking his glory and those things that are above therefore let us trie by these works and operations if we have in us the true love of Christ 6. By these things whereunto this spirituall love is compared which are in themselves invincible and overcome all other especially such a flaming fire which no waters nor the floods thereof can any way quench and whereby as is said are understood the sharpest afflictions or most cruell persecutions we may see what is the most soveraigne preservative and fortification of the soul against the time of trouble that we may stand as the well built house against all stormy tempests whatsoever to wit the love of Christ and of his sacred truth which shall make us as the Apostle speaks and Martyrs practised to triumph saying In all these we are more then conquerours 7. This clause which sayes If a man would give all the substance of his house for love it would utterly be contemned showes that although worldling's hearts may be wonne by Satans temptation from the love of Christ and his truth as we see in Demas 2 Tim. 4. 10. yet in them that are truly godly there is no such force in any worldly treasures who count all things but dung and losse in comparison of the saving knowledge of Christ Jesus their Lord. 8. We see the two maine temptations whereby Satan seeks to alienate or draw away our hearts from the love of Christ and his truth and make us quit the same to wit the waters and floods of trouble and persecution on the one hand and if that cannot serve the turne then the allurement of worldly riches which overcame Judas and wherewith he tempted Christs himself showing him all the kingdomes of the world and the glory thereof Vers 8. We have a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for Here this holy and heavenly Song drawes to an end In the conclusion whereof we have these points 1. A consultation or demand concerning the Church of the Gentiles which she prophesies shal be gathered to Christ together with a declaration of her great glory 2. There is a comparison made between Solomons frultfull vineyard and Christ's Church on earth 3. We have a postulation or desire that she may enjoy still the benefit of his word here with a sanctified care and heart to hearken thereto and believe the same and that he would hasten his second coming to Judgment when she might no longer walk by faith but by sight and injoy his presence for ever in the heavens hereafter Concerning the first of these we know before our Saviours suffering and ascending to the heavens that the Church was then onely within the pale of the Jewish nation who were at that time Gods onely peculiar people to whom his oracles were committed Eph. 2. 12. all others being counted sinners of the Gentiles and aliens from the Common-wealth of Israel till the partition-wall was removed and that was performed which was promised to the Sonne Psal 2. 8. And againe I have made thee a light to the Gentiles and the salvation to the ends of the earth which by a vision was declared to Peter whereby he saw that God had put no difference as he sayes himself between Jewes and Gentiles after that by faith he had purified their hearts Act. 10. 13. and 9. Of this conversion then of the Gentiles enlargement of the Church the spouse here speaks saying We have a little sister and she bath no breasts where we have to consider 1. How she calles her 2. How she sayes We in the plurall 3. How she sayes in the present we have a little sister 4. How she is said to have no breasts and. 5. The care that she has of her saying What shall we do for our sister in the day that she shal be spoken for The speech then it self we see is Metaphoricall taken from the manner of Elder sisters that are espoused their speaking of their younger that is not yet for marriage being but little in stature and having no breasts or paps formed and â—it to containe milk and nourish up children and consulting as it were with friends against that time that she is ripe for marriage what is the best way to get her espoused First then this being according to the manner of the Hebrewes as has been noted before that the whole is called the Mother and the parts of the Catholick Church are called sisters In this speech then the Jewish Church calles the Church of the Gentiles to be collected of all nations a sister 1. In relation to Christ who is our elder brother and who calleth his Church whether of Jewes or Gentiles his sister as we see Chap. 5. 2. Next in relation to her self for unity of one nature with her one faith one father one Spirit one Baptism and one in affection Next this sister is called a little sister though this question might arise why she should call her so seeing the Church of the Gentiles in greatness and number was farre to exceed the Church of the Jewes whereunto I answer that she is so called 1. Not in respect of her number which was to be but because of
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
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
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
ruminate and doe chew their cud even so when Christs sheep has read or heard His word which is that pasture spoken of Psal 23. 2. With David Psal 1. and 119. they meditate thereon apply the same and lay it up in their heart that they sinne not against God Psal 119. 11. Lastly As great is the care that the good and faithfull shepherd has of his sheep in feeding guiding and guarding them reducing the strayers curing the diseased caring for the weak and watching over all as we see in the examples of Jacob David and the shepherds of Bethleem Luk. 2. 8. Even so great is the care that Christ Jesus has of his own elect in doing the like offices towards them for his glory and their good and comfort And albeit the silly sheep whose safety stands only in the care of the shepherd has many enemies as Dogs Foxes Woolvs Beares and Lyons and are killed daily also for the use of man yet mightily beyond any other increase even so although the godly may say as we have it Rom. 8. 36. We are killed all the day long and are counted as sheep for the slaughter yet maugre all their enemies the Lord makes his flock multiply as Israel did under Pharoah's heaviest pressure and the blood of Martyrs to be the seed of his Church Fourthly the actions attributed to this shepherd in this text are two 1. feeding as we see it attributed to him Ezek. 34. 23. which he doth partly externally meditately and ministerially by the preaching of the word as he said to Peter Feed my sheep and partly internally immediately and as the principall agent without whose concurrence and co-operation Pauls planting nor Apollos watering will produce no increase The next action is cooling refreshing making his Flock to rest at Noon in some reposing and shadowish resting place alluding so to the manner of Shepherds in hot Countryes who in the heare of the day which is most at Noontide lead their Sheep to some cooling resting place where they might repose and refresh themselves and chew their cud and being saved from the vehemencie of the scorching Sunne might with the greater alacrity thereafter returne to their pasture Even so in the very greatest heat of persecution our Saviour Christ makes his own to find comfortable refreshment shelter of preservation and such inward rest of peace of conscience and joy in the holy ghost that they may say with David in greatest commotions My heart is fixed and cry out with the Apostle Rom. 8. 35. Who shall separate us from the love of Christ For why should I be Followes the reason of her petition wherein we have 1. The manner of the proponing it to wit by way of interrogation 2 What is meant by these whom she calls his companions 3. What is meant by her turning aside to the flocks of these the substance of all which is the incommodity that will fall out if he tell her not where he feeds to wit that by her frailty and force of temptation she may be made to decline aside from the way of truth and joyne to false worshippes which will be neither to his honour nor her good First then the manner of the proponing this Reason by way of interrogation is to shew 1. her earnest detestation of any declyning though never so little from the truth of Christ in time-comming as Hos 14. 8. Ephraim is brought in saying What have I to do any more with Idols who before c. 14. v. 17. ere she was converted is said to have been joyned or married with such and which holy indignation is in every one that is truly converted against that sinne they were formerly given to no lesse then Amnom detested Tamar 2. This implyes a firme resolution not to turne afide as that interrogation Nehem. 6. 11. Should such a man as I flee 2. These whom she calls companions she styles so not thereby to ascribe to them any such dignity in truth which were blasphemy but to shew what bold usurpers hereticks are and especially that grand Antichrist who ascribes to himselfe infallibility that he may be the only great Master and teacher of Christs Catholick Church on earth and therefore equalls his doctrines and decretalls in authority with Canonick Scripture while as Christ is the only great shepherd and teacher of his Church and who only has no Companion nor Vicar one earth 3. By turning side to the flocks of these is meant the swarving from the truth and purity thereof to the society of false worshippers and suffering her self to be seduced by such as S. Paul speaks of who were deceivers and should enter in after his departure and draw disciples after them as Absolom made many to follow him in his rebellious course who did so in the simplicity of their hearts or as the whole world is said to have been by deceit drawn out of the right way of truth to follow the beast Observations 1. The Church here in her weaker members being sensible of her former errors and having acknowledged the same she now desires to be so directed and established by her beloved that she never deflect nor swerve any more from the purity of his worship and for this her direction goes only to him who is the way and the truth so that we see though the godly fall yet they are not like the wicked who lye and live in sin but they rise againe by humble acknowledgement prayer detestation of sinne and resolution to eschew the same in all time-comming all which we see in this her practice 2. Out of her compellation of him we see though through weaknesse and force of temptation she fell yet his love never went out of her heart as we may see in Peter who though he fell foulely yet he could say to Christ when he asked him Lovest thou me Lord thou knowest that I love thee so that although Satan Fidem concussit amorem tamen non excussit cujus actum et si intermisit habitum tamen non amisit which also we may see in Davids fall and others of Gods Saints whom he has permitted to fall but never suffered to fall away because of that seed of his love that still notwithstanding remained in their heart to him and flowes from this that his love to us is immutable and ours to him is an effect of his love to us O then labour to keep Gods love evermore 3. This compellation she uses now when she goos about prayer to him or invocation as being a great motive to him to hear and ground of confidence to her that he would do so Let us try then if we find the love of God in our hearts and then we may be assured to have the like confidence 4. Whereas she sayes tell me c. desiring to be instructed aright and that by his word only which is now registrate in Scripture we see 1. Her humble acknowledgement of her naturall ignorance needing information And O happy soul
sought only from the servants to be stayed by flaggons and comforted by apples because of her love-sickness and yet she gets more even her loves neer presence and his loving embracement and holding up of her head So ready is the Lord to give to his owne more then their hearts can ofâ—imes desire or they expect or look for as he did to Solomon and Jacob who looked not to have seene Joseph before his death and behold the Lord has showne to me sayes he even thy seed also 5. We see how thankfully she acknowledges her beloved's kindness and care of her declaring the same and how sensible she was thereof which should teach us to do the like to his glory who is so bountifull towards us and thereby also to comfort and confirm others telling them what the Lord has done to our soul and to manifest our thankfulnesse as David vowes to do saying Hold me up O Lord and I shall be safe and I will have respect unto thy statutes continually Vers 7. I charge you ô ye daughters of Jerusalem by the Roes and by the Hindes of the field that ye stir not up nor awake my Love till he please Here is a charge given but whether by the Church concerning Christ or by Christ concerning his Church Interpreters varie and it is not so easily discussed by the Hebrew Text where the word My Love is of either gender Some therefore expound it That the Lord Jesus charges the fals members of his Church not to trouble her peace compared to a sleep or rest whereinto she is fallen in his arms as it were after her swooning by their schism heresies or persecution Some others again expound it That the Church having found such tender care and love shown unto her by Christ charges her true members called The davghters of Jerusalem that by any unchristian behaviour of theirs or sinning they provoke not Christ or grieve his Spirit and thereby interrupt this sweet fellowship and cause him to depart and withdraw his comfortable presence which lately she found from her And to this sense agrees our English Translation saying I charge you that ye stir not up nor awake my Love till he please that is not at all as we see by the like speech used 2 Sam. 6. 23. and Matth. 1. 25. In the words then we have 1 A charge 2 To whom it is given 3 Whereby they are charged And 4 What to do First then in the words we have a charge given by the Church to all her true members which is of greater enforcing than to exhort or require which imports both authority in those who do charge as we see 1. Tim. 6. 17. and the duty of obedience in them who are charged The Church therefore having authority as a Mother from Christ her Husband she charges her children who owe obedience to her to behave themselves so as He be not nor his Spirit grieved by their bad behaviour Secondly this charge is given to the daughters of Jerusalem where we must note that it was the manner of old that the Bridegroom had young men to be his companions and friends which are in this song Christ's faithfull Pastors as John the Baptist tearmeth himself one of his friends As also the Bride had Virgins to be her companions and followers with whom in this Song Christ's Spouse is said to be accompanied and are here called Daughters of Jerusalem Daughters of one father and one mother to whom they owe as children to parents love honour and obedience and being such daughters they are sisters amongst themselves as they are called Cant. 8. 8. whiâ—h imports love and being daughters of Jerusalem that implies peace the ground whereof is love as Abraham argued Gen. 13. 8. to show what should be seen amongst true Christians even love and peace as the Psalmist tells us Psal 133. 1. Therefore we should try our selves hereby if we be the true disciples of Christ and labour to have love in our hearts and then easily we will incline to peace otherwise there will be seen nothing but discord upon light occasions and if we bite and devour one another we shall be consumed one of another and if notwithstanding we say that we love God we shall be found lyars as Saint John witnesseth 1 Joh. 4. 20. Thirdly They are charged by the Roes and Hindes of the field which beasts are mentioned when love is recommended between man and wife Prov. 5 19. that as the males and females of these beasts do delight and dearly love one another and where such love is there is a care not to stir up to wrath and to move departure one from another even so the Church adjures her true members by these that they may so delight and dearly love Christ who hath so loved them that they stir not him up in anger to withdraw his comfortable presence from her the proof whereof she had so lately found Or they are charged by the Roes and Hinds of the field not to stir up her Beloved because these beasts are most tender scarre and soonest afraid or stirred up by any noise or tumult Fourthly that which they are charged to do is that they stir not up nor awake her Love till he please that is by their sinning against him or by their unchristian carriage they grieve not his Spirit as we are exhorted Ephes 4. 30. nor stir him up to wrath Now there are two sorts of persons whom we should be loth to stir up to wrath 1. Great persons in regard of the power of doing us evill and herein the motive is Fear 2. Good persons and liberall in regard of their bounty and doing us good and here the motive is Hope But in this her Beloved both are conjoyned for he is of greatest power both over soul and body as also of greatest bounty in gifts both spirituall and corporall temporall and eternall who also in all our wayes must be our guide and counsellour Psal 73. 24. in all our dangers and straits our guard and deliverer in all our crosses our chiefe and onely comforter and in death it self and after our onely constant and best friend and rewarder To stir him up then to wrath whose wrath is so dreadfull Heb. 10. 31. and of whose favour we stand more in need than the Tyrians did of Herod's Act. 12. 20. is great madnesse and to grieve him who in all our griefs must be our comforter and easer and saver from eternall grief and torment is great ingratitude and folly Next to know how he is stirred up or grieved and whereby It is in a word by sin and 1. as Great which sort of persons are stirred up and offended when any indignity is done to them and thus is God offended when by hearkning to sinners or Satan's temptations like our first Parents the treacherous counsell of his or our enemy is preferred to his wholsome and good counsell 2. As Good our offending of him arises from that which has
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
patent to let in Christ Jesus in the power of his Word and operation of his Spirit Secondly we have no power or ability of our selves to perform this duty till he who has the keyes of David who opens and no man closes and who opened the heart of Lydâ—a with his word Act. 16. 14. put in his hand by the hole of the dore as vers 4. and by the efficacy of his Spirit concurs and enables us to do what he directs for without him we are able to do nothing Therefore sales Ephraim Surely after I was turned then I repented therefore turn thou me O Lord and I shall be turned Jer. 31. 18 19. c. Thirdly the motives which may induce us to open to him are many for 1 He opened the heavens and came down to suffer the death for our sake that he might open to us that heavenly paradise that was shut before against us 2. he opened in his Ministry as that incarnate word the good will of God to us for our great comfort 3. He opened not only his hands and stretched-out armes on the crosse calling on all weary and loaden to come unto him but his very heart likewise ut paterent viscera per vulnera 4. He opened the grave and rose therefrom to give us comfort that it had lost it victory 5. He opened the heaveâ—s and ascended in our nature to sit there at his Fathers right hand in glory and there to prepare a place for us and be our mediator 6. He opens the heavens to our prayers and at death to our soules or persons and daily he opens his hand and fills us with his blessing and every living creature which is appointed for our use or comfort And therefore for these reasons and many more should not we open to him when he comes and knocks at our dores Fourthly the manner how we ought to open the dore of our heart to him is 1. Timely for we know not how long he will stand and knock as we see in this place and if we open not unto him readily and timely how soon he will depart and it cost us great pains before we find him againe neither know we how long our eyes shal be open unclosed by death and the grave be opened for our bodies and Hell for our soules if we prove obstinate 2. We should open joyfully rejoysing that he who is salvation should come to our house as Elizabeth rejoyced when the virgin Mary came unto her and Jacob was over-joyed when Joseph came to meet him Gen. 46. 30. 3. We should open unto him widely enlarging our hearts with the full bensell of our desires after him and a full resolution to obey him in all his commandements therefore we are bidden lift up those everlasting dores of ours that the king of glory may come in Psal 24. or cast them wide open after the manner of receiving such great personages 4. We should open to him wisely having purged and prepared the houses of our hearts before as we see Gen. 24. 31. and the upper roome was for him wherein he did eate the passover lest otherwise when we have opened the dore if he see but like a filthy and stinking dunghill he disdaine to come under so unworthy a roof Next to the action the person to whom she should open is to me sayes her beloved an emphaâ—ick word indeed and as Ezekiels wheels were full of eyes this also is full of motives or perswasions to Me then who is thy only Saviour and is come for that end Isay 61. 2. and who would not open to such to Me also who is thy king thy Priest and thy Prophet thy brother thy beloved and bridegroom c. Therefore as Laban said to Abrahams servantâ— Come in thou blessed of the Lord why standest thou without Gen. 24. 31 So should we say when he comes to our dore yea as Lot pressed greatly upon the two angels that came unto him Gen. 19. 3. and as Lydia constrained Paul and those that were with him to come within her house Act. 16. 15. So should we by importunity of fervent prayer and earnest desire presse hardly upon our Saviour in like manner to enter and come within our hearts and dwell therein here that we may dwell with him for ever and ever hereafter Which if we have done we may know by these two marks and evidences 1. As the graves at Christs death when they opened they sent forth their dead Matth. 27. 52. Even so will a soul that opens to Christ send forth all dead works of obedience to sinne or Satan forsaking the same as Solomon sayes he that confesses his sinnes and forsakes them shall have mercy 2. As the earth in the spring and in the month April that hath it name from the earths opening it self brings forth pleasant and sweet flowers even so when the heart is opened to Christ it will bring forth the sweet odoriferous flowers of prayer praise of a Christian practice godly thoughts godly words and godly deeds The reason why he is so earnest with her by so many compellations as motives to open unto him is 1. The great paines he has taken in coming to her in the very night time which ordinarily is appointed for rest 2. The great patience and long suffering he has used waiting on her till his head was filled with dew and his locks with the drops of the night The similitude is drawn from hence as if a lover should go farre in the night time and indure great pains and other inconveniences to visit her whom he loves so dearly And indeed unspeakable are the pains sorrowes and sufferings that our Saviour has indured for us and great also yea wonderfull is his long suffering patience waiting for our repentance frequent likewise has his calling been upon us and his knocking at the dore both of our hearts and eares and yet Who may say that all these have prevailed or that he has opened his heart unto him And therefore all the former serves the more to aggravate our guiltiness and great unkindness unto him But some may say does not Christ alwais dwell in the hearts of the regenerate how is it then that he calles and knocks to let him in Whereunto I answer that there be degrees of the measure of grace whereby Christ dwells in his Elect as was in the blind mans recovery of his sight whom Christ cured and savv men at first only like trees So that Christ dwells in those who have but the least spark of a true and lively faith but he knocks to have them to open the dores of their hearts wider and to receive him after a fuller manner Observations 1. We see here how changeable the estate of a Christian is in this world before the Church vvas rejoysing and inflamed with a fervent zeale and love of Christ inviting him to come to his garden and eate his pleasant fruits all which now seems to be smothered and vvhen
His belly likewise or whole inwards and bowells of compassion specially is said to be as bright Ivory over-laid with Saphires that is pure and cleer without any spot and most comfortable to the soul as white and blew colours are pleasant to the eye Vers 15. His legs are as pillars of Marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars His legs whereby is understood all his wayes specially of mercy and love towards his Elect are said to be as pillars of Marble set on sockets of fine gold denotating thereby that they are alwaies stable holy pure and glorious His countenance also or loving favour to them on whom he makes the same to shine is said to be as Lebanon excellent as the cedars that is to say goodly most pleasant and delectable as we see David found and therefore so much desired the same Psal 4. 6. Vers 16. His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem His mouth to wit opened in holy scripture and promises of salvation therein contained is most sweet and comfortable specially to a weary and fainting soul as Jonathans honey was to him yea he is altogether lovely even all Christ and all in Christ to a soul that loves him This is her beloved she sayes and this is her friend of whom the daughters of Jerusalem asked what was he more then another beloved a beloved of matchles beauty as he has been described and a friend of matchlesse friendship kinder then Jonathan was to David whose love exceeded the love of women who died for his enemies that painefull accursed and ignominious death of the crosse that he might make friendship between God and us and befriend our wretched soules in delivering them from death and purchasing unto them life everlasting Observations 1. We see out of her description of Christ to the daughters of Jerusalem that it is the Churches part and office to publish and paint out before the eyes of the faithfull as the Apostle speaks by the preaching of the word Christ Jesus Crucified for which cause she is called the staple-place and pillar of truth which thing is a mark of the true Church and whosoever does it not but withholds from Gods people the sound doctrine of the Word and would by dumb images and idolls the teachers of lies paint out Christ crucified otherwise they are not the true Church of Christ 2. By such a description of the excellency and beauty of her Beloved we see what a rich Jewell they find who find Christ and to how rare and excellent a matchless husband they espouse their souls who by a lively faith espouse themselves to him divorcing from Satan sin and the world also how much worth the seeking so glorious a Lord is and what happinesse and great dignity his Church has by the fruition of him here but far greater by enjoying of him hereafter 3. Christ's love is so firmly rooted in her heart and it so plentifully filled therewith that even when he has withdrawn himself from her to her feeling and seemes so unkind to her as Joseph seemed rough and strange to his brethren that when she called he would not answer her yet she expresses the vehemency of her love towards him so that she ceases not to charge the daughters of Jerusalem to tell him that she is sick of love and so highly to praise and commend him as the strain of her best expressions can any way reach unto showing thereby that true saving grace and the love of Christ is so permanent and durable in the souls of the Elect that there is nothing that can befall them or whereby it pleases the Lord to exercise them that can cool their love but rather kindle the same to him and therefore even then as Ruth did to Naomi they cleave the faster to him with Jacob they wrestle and will not let him go and with Job they dare tell him that albeit he should kill them yet never will he depart from him nor shall ever his love go out of their heart or his praise out of their mouth For as the Apostle saies who shall seperate them from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things they are more than conquerours through him that has loved them Rom. 8. 35. 4. From the description of his head vers 11. which is as most fine gold not subject as other baser mettalls to rust and corruption Seeing a conformity should be between the head and members his mysticall body not being like Nebuchadnezar's Image therefore we should all strive to holinesse and not to be subject to corruption or wickednesse 5. Likewise from the description of his eyes vers 12. compared to Doves eyes the eyes of his Church being in like manner chap. 4. 1. so called and compared delighting in purity holinesse and innocency we see as has been said what a conformity not onely should be but is between Christ and his Church in holinesse their eyes ears tongue heart and hand all being sanctified and made holy as he is holy by his Spirit who renewes them 6. From the description of his cheeks and lips vers 13. affording such sweetnesse we see how sweet leight and easie is Christ's yoke of submission unto all the faithfull through love's facilitation which is not so to others and how sweet also his word is to such which exacts that homage and subjection not onely in the promises but precepts thereof howsoever it be like Marah even bitter to the relish of others tormenting them before their time because of their distempered palat and corruption which it launces therefore Foelix could not abide it no more than a sore eye can endure the bright light which is delightfull to others 7. In the 14 vers we see a conformity between his actions and inwards both holy and void of corruption or spot Teaching us that the like conformity should be between our inwards and outwards not to have fair outwards and foul inwards like painted tombs nor to pretend fair inwards but to have foul outwards our actions being contrary to our profession and having the voice of Jacob but the hands of Esau 8. His legs or waies which are all holy are said to be stable like pillars of marble vers 15 teaching us in like manner that so should all our waies of holinesse be without wavering or inconstancy and backsliding remembring Lot's wife and the punishment of Korah and others who would have returned to Egypt We must be then like Joshua and Caleb and not like those Galatians that began in the spirit but would end in the flesh Gal. 3. 3. For unto stable standers as David professes of himself Psal 26. 12. and constant perseverers is the promise made of eternall life Revel 2. 10. 9. She saies vers 16. This is my Beloved after
to another for their mutuall help strength or establishment most willingly and readily they ought to performe 5. Whereas she sayes What shall we do we see that it is not enough onely to wish good to the faithfull or as James sayes to show our charity onely by words Jam. 2. 16. but as the Psalmist sayes to the Lord Do good unto Sion Psal 51. 18. even so we should do good to the faithfull and both our faith and charity should be seene by works for as the body sayes the Apostle without the spirit is dead even so is faith which is without works 6. She sayes What shall we do for her in the day that she shal be wooed or spoken for whereby we see what the preaching of the Gospell is to wit even like Abrahams message by the steward of his house concerning a wife to his sonne Isaac even a wooing of a spouse and preparing her for Christ And therefore 1. When ever we heare Gods word we should consider what is intended therein and accordingly attend thereto and count it our greatest happiness if it produce this effect upon us as to woe and winne us to Christ And. 2. This should be the scope of all faithfull pastors not to woe people or wed them to themselves by gaining their applause or seeking their own estimation but to woe and wed them to Christ as was the Apostles practice and of all true pastors 2 Cor. 11. 2. Qui non quae sua sed quae Christi quaerebant aliis que planctum non sibi plausum movebant 7. It is said in like manner In the day that she shal be spoken for to show us thereby that there is a day that the Lord has appointed for the conversion of such as belong to him as we see in the parable of those who were called to the vineyard at severall houres Matth. 20. And in the conversion of the thief upon the crosse and of Paul when he was a persecutor wherefore we should neither despair of the conversion of any though a most wicked Manasseth or an Idolatrous heathen see Ezek. 16. as all the Gentiles were yea Abraham himself before his calling out of Vr of the Chaldeans for we know not the day when they may be woed and wonne unto Christ Neither should we our selves let such a precious and happy day passe when it comes unmade use of the same lest if we do so as we see Pro. 1. 28. and in the example of the foolish virgins a day of distresse and destruction come upon us wherein though we call and knock he heare us not nor make us no answer 8. Last of all seeing the Church of the Jewes had this care and love to her little sister the Church of the Gentiles and that by the Ministry of the holy Apostles who were Jewes by nation the Gospell of grace was convoyed to her It is our part now to be as loving and carefull for our elder sister and as earnest with the Lord in her behalf for her conversion and inbringing who was the naturall olive and cut off by her unbelief onely for our behoof as she was for us when vve vvere vvithout and aliens to the Common-wealth of Israel Vers 9. If she be a wall we will build upon her a palace of silver and if she be a dore we will inclose her with boords of Cedar Followes here Christs answer and resolution to the former question saying If she be a wall that is vvell grounded on that foundation mentioned Ephes 2. 20. of the prophets and Apostles and described also Rev. 21. 14. And be built up or edified in the truth of salvation as we see Eph. 4. 12. we that is Christ inwardly and effectually by his grace and her sister Church of the Jewes outwardly and Ministerially by the vvord will build upon her a palace of silver that is we vvill further and promove in knowledge and grace and in the grouth thereof that so she may be a fit and glorious habitation to God through the spirit as we find mentioned Ephes 2. 22. Silver noting here the excellency purlty and durableness of this palace not being of combustible matter and richly decked and adorned with the graces of Gods spirit And if she be a dore or gate that as is said Psal 24. 7. the king of Glory may come in thereat or cast open for calling and admitting others as is said Isay 60. 11. Therefore thy gates shal be open continually they shall not be shut day nor night that men may bring to thee the forces of the nations and that their kings may be brought And againe Isay 26. 2. Open yee the gates that the righteous nation that keeps the truth may enter in then sayes he vve vvill inclose her about vvith boords of Cedar vvhich vvas a sort of wood that vvas used in the fabrick both of the ark as the most precious and durable wood as also in the building of the Temple of Solomon and therefore fitly here applyed to the Christian Church she being the habitation of the Lord by his spirit and the Temple of the true Solomon and of the Holy Ghost to denotate thereby the precious and durable endowments of the gifts of Gods spirit vvhereby he was to adorne and fortifie her and vvhich by the Ministry of his servants he was to bestow upon her Observations 1. We see that the Church of Christ and every true member thereof should be like a wall not wavering but stable in the truth and therefore should not be carried about with every wind of doctrine but be rooted in the faith as they are exhorted Coloss 2. 7. that so like the house by the wiseman built upon the rock Matth. 7. 25. they may stand against all assaults and as is said Colos 1. 11. they may be strengthned with all might and for that cause they should labour for the love of the truth vvhich because some received not sayes the Apostle that they might be saved for this cause God sent them strong delusion to believe a lie 2 Thess 2. 10. 2. We see the straightness of the communion of the Saints amongst themselves that as the Psalmist calleth Jerusalem a City that is compact together Psal 122. 3. so here they are compared to lively stones compacted or as the Apostle sayes fitly framed Eph. 2. 21. And firmly builded into one wall by the unity of one faith and the cementing of the bond of love and of one spirit vvhich they should keep fast vvithout schism or rupture that peace may be within the Church her vvalls and prosperity within her palaces Psal 122. 7. Which how good and pleasant a thing it is the Psalmist declares Psal 133. 1. 3. We see as in the parable of the gainers by their talents that to them who have solid and true grace more shall be given and therefore sayes our Saviour here If she be a wall already vve will build a silver palace upon her Wherefore this should teach
thy Love more then Wine the upright love thee After the Church's profession of her love to Christ because of the savour of his good ointments and comfortable graces as the nature of love is to be where its object is so she desires to be in a holy society and fellowship with him and insisting in his steps of a holy life by a holy imitation to follow after him as the Apostle did 1. Cor. 11. 1. which to perform being conscious to her owne weakness and inability of her self therefore she craves his powerfull aide and inabling help to draw her and so she promises to runne after him in the practise of a ready and cheerfull obedience In these words then we have to consider 1. what she suits and 2. to what end And in her suit we have to consider 1. the action and quality thereof 2. the reason and cause thereof and 3. the cords whereby the Lord drawes his elect Againe in the second to wit for what end which comprehends the duty we have 1. The persons who promises the performance of this duty 2. The duty it self or the thing promised and 3. the rule of the performance of this duty First then that which she suits is draw me which is not meant 1. Of a corporall but of a spirituall drawing 2. Neither is it of a violent drawing as sometimes this word imports as Act. 8. 3. and 21. 30. but a voluntary action with desire as here and delight as sweet musick is said to draw the eare to it and the fame of a Skilfull Physitian is said to draw many to him or as the loadstone by a secret vertue and power drawes the iron to it and as is said by the poet trahit sua quemqualut voluptas By this drawing then mans will suffers no Manichean coaction but by a heavenly influence and inflexion is sweetly bowed and made to comply to the Lords obedience and by the power of saving grace of nilling before is made to be willing There being in the text it self two strong arguments against any violent or Manichean coaction 1. because she desires to be drawne and such a desire proceeds not from compulsion but from a willing mind 2. upon obtaining her desire she promises to runne after him which showes a cheerfull alacrity in doing what she promises 2. The reason and cause why she desires to be drawne is threefold 1. Because of the way which is an ascent as the Psalmist showes Psal 24. 3. and therefore laborious and difficult to climb whereas of sinne it may be said with the Poet facilis descensus Avernâ— And as it is an ascent so is it a narrow and rough way needing therefore not onely help to draw us up but also a good guide and watchfull attending 2. Because of our weaknesse which in the best of Gods saints has kythed fra once the hand of divine grace whereof the Psalmist speakes Psal 73. 23. has left them never so little to themselves as we see in Davids fall and Peters denyall c. 3. Because also of that weight that hangs on whereof the Apostle speaks Heb. 12. 1. and so sore complaines Rom. 7. 24. as a draw-back and therefore showes what need we have of divine grace to be drawne forward 3. The cords by which he drawes his Church or any true member thereof in generall Hosea tell us Hos 1. 4. that they are the cords of love Therefore also sayes the Lord in Jeremiah 31. 3. I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee And in particular these cords are 1. By his Word as the Lord did Abraham when he called him from Vr to go where he should direct him or as our Saviour drew his disciples from their nets and receipt of custome to follow him 2. By his Spirit concurring with the Ministry of his word whereby at once Act. 2. he drew three thousand to believ and follow after him and which drawing is a fruit of Christ's assension and evidence of his eternall love 3. By his example of a holy life and by the example of his Saints conforme therefore Heb. 12. 2. We are willed to look to Jesus the author and finisher of our faith c. makeing him our parterne of imitation on earth as he is our patron for mediation in heaven therefore also for example of his Saints sayes the Apostle 1 Cor. 11. 1. Follow me as I follow Christ 4. By his benefits which he renewes evening and morning as his providence for us his protection of us his long suffering patience and the like beside his creating us redeeming us and calling us to the hope of glory c. all these being love-cords by which he labours to draw us 5. In the promise which she makes to runne after him upon his drawing of her which comprehends her duty we have 1. The persons who promise this duty and performance thereof set downe in the plurall We and so the singular in the petition draw Me in the promise of performance is changed into the plurall number we will runne after thee which is done to show 1. That though the Church be one in a cumulative consideration as one mysticall body yet it consists of many members in respect either of nationall Churches or individuall members all which wheresoever they be are obliged to this duty cheerfully and willingly to runne after Christ by a holy submission to the draught of his spirit and the imitation of his holy life 2. This is to show the efficacy of good example and the godlies excitation one of another to spirituall duties as if she should say Draw me and not onely I will runne after thee but others also by my example and incitation shall runne after thee as David sayes Psal 51. 13. when I shall know thy mercies I shall instruct others therein and men who are brought low as I am by my example shall â—lee sinne So sayes our saviour to Peter thou being converted confirme thy brethren Luk. 22. 31. therefore also the Apostle exhorts the Corinthians that as he followed Christ so they should follow his example therein 1. Cor. 11. 1. 2. The duty it self or thing promised is running after Christ a Christian life being therefore called a running in a race Gal. 2. 2. Phil. 3. 14. and 2. Tim. 4. 7. recommended to all in God's word 1. Cor. 9. 24. saying So runne that yee may obtaine promised by David Psal 119. 32. as by the spouse here saying I will runne the way of thy Commandements when thou hast enlarged my heart and practised by the godly ever as Paul professes of himself Philip. 3. and 2. Tim. 4. Which word of running in obedience to God's commandements as the way by his grace as our strength after his spirit as our guide and unto glory as the prize it hath or doth imploy these properties 1. That we must do the same cheerfully willingly and diligently or with alacrity as the Angels
good use she should still make therof that the thankfull acknovvledgment for these and use made of these might move the Lord in mercy to a gracious bestovving of the other The speech is borrovved from the manner of men vvho vvhen they are betrothed to any do kindly invite and bring them into their best Rooms and furnished Chambers there to show them vvhat goods and Riches they have vvhereof they are to make them partakers vvhom they mind to espouse thereby the more to gladden them confirme and inflame their affection even so the Lord Jesus having betroathed unto himself his Church he brings her into his Chambers vvhen he reveales unto her soul his Heavenly mystery here whereof the Apostle speaks and vvhat Treasures Riches and glory he has laid up for her in the Heavens hereafter Col. 2. 2. 3. the assurance whereof so rejoyces the believing soul and inflames her love to him vvho has so loved her that as the Baptist leaped for joy in his mothers Womb so the Soul leaps for joy in the body and is almost amazed thereat as Jacob vvas at the nevvs of Josephs being alive and of his preferment In which vvords vve have to consider 1. What are these Chambers 2. What means this bringing-in of her into them and 3. Hovv he is styled vvho is the in-bringer First then Chambers are inner Rooms wherein usually things are laid up and especially in Kings Chambers whereof here is mention the Rich Ornaments and honour of Royall Majesty is to be seen and therefore every one gets not accesse to such places who otherwise are permitted to enter in at the Court-gates and outer Rooms but only these who find more speciall favour and neerer accesse even so these Chambers here meant are the heavenly mysteries of the Gospell and as Eph. 3. 8. the unsearchable Riches of Christ manifested and laid open to us thereby not only to know by a fleeting knowledge in the braine but to feel the power of the Gospell as the povver of God unto salvation to every true believer and working a holy change as the vvords of Christ vvrought on those that he called to follow him and on Paul vvhen he vvas converted yea reviving them that are dead vvith Lazarus to arise up from the dead that he may give them light vvhich sanctifying renevving and changing povver is not felt nor this saving knovvledge revealed to every one vvho come to the externall hearing of the Word vvhich is as it were the admission to the utter Court or more common Roomes but only to souls espoused to him as here and vvho is said therefore to be brought into his inner Chambers and knovv as David saies the secret of the Lord Psal 25. 14. That is besides the knovvledge of his heavenly mysteries the secret piercing and changing power thereof unto their sanctification and thereby the secret vvitnessing of Gods spirit to theirs that they are the sonnes of God and heirs of salvation Next he speaks not of one Chamber but of Chambers in the Plurall as it were bringing her from one to another to shovv 1. The degrees he uses of revealing and manifesting himself and his heavenly mysteries to his Church and true members thereof not all at once or in such a measure as aftervvard it pleases him to reveale and therfore making them grovv from grace to grace and from knovvledge to knowledge as the blind man that was cured saw by degrees or as the light grovves ever cleerer from the davvning to the bright day and 2. To shovv his diverse dispensation under the Lavv and Gospell being before and under the Lavv as it were led into some Chambers vvhere she saw indeed the King 's Royall and Rich Furniture prepared for his spouse and all such as fear him but vvith a dimme and glimmering light but under the Gospell she vvas led into more lightsome Roomes vvhere more cleerly she might see his glory riches and Royall Furniture and vvhat was before folded up vvas then unfolded and laid open to her view And yet their remaines another third Chamber and Mansion-place vvherein she shall be brought at the solemnization of that glorious marriage between him and her vvherein she shall see cleerest of all and enjoy with him those Riches of his Kingdome vvhich the mortall Eye never saw nor could it enter into the heart to conceive sufficiently thereof and this Chamber may vvell be called his Chamber of Presence or bedchamber vvhere there shall be rest from her labours and she shall injoy his presence for ever vvherein there is fullness of joy and at his right hand pleasures for evermore The second thing is the Bringing of her into these Chambers vvhich vve must understand to be spirituall for the manner and done by Gods spirit as the agent is by the ordinary ministry of the Word vvhereby both he gives her the Eye of Faith vvhereby she may behold in the Gospell these heavenly Riches and treasure therof in Christ as also he layes open these things by his invvard revelation to her view vvhich God hath prepared for them that love him as the Apostle shovvs 1 Cor. 2. 9 10. and vvhich are hid from all those vvho perish The third thing is vvho brought her in and how is he styled He is here said to be a King vvhich is the first of Christs three Offices vvho is King Priest and Prophet a King for dignity a Priest for Piety and a Prophet for Heavenly Wisdome and prudence and all these three transcendent and therefore the King of kings the true and sole high Priest and that great prophet of his Church authorized from heaven that all men should hear him Ruling us as King having offered himself as a sacrifice for us and interceding as Priest instructing us by his Word and Spirit as he is our prophet and who only has made us a Royall Priesthood to his Father This style then of King he frequently gets in Scripture as Psal 2. 6. Jer. 33. 5. and Zech. 9. 9. vvho has all these properties 1. He is a good King as he is also called the good Shepherd John 10. 11. discharging to the full all the offices of a good king to his subjects both in government and protection 2. He is a great King as Mal. 1. 14. 1. Both in power in it self being almighty and over all persons their souls as well as their bodies and great also in respect of the extent of his dominion over Heaven Earth and Hell and so onely catholick 3. He is also a gracious king 1. In patent accesse at all times and to all who in-call upon him 2. In ready and bountifull granting their petitions 3. In taking notice of the love loyalty and obedience of every one of his subjects and 4. In rewarding every one who is such vvith blessing here and a kingdome hereafter and Lastly he is a glorious King or the king of glory as the Psalmist styles him Psal 24. 7. Whose glory is not earthly
16. 3. Even so the Lord of his free grace out of the corrupted and accursed masse of mankind has separate and chosen a select number to be his Church to dwell in the midst of them by a peculiar and constant presence of grace here and to advance them at last to dwell with him in eternall glory hereafter 3. In respect of Situation firmly founded upon a Mount that cannot be removed as we see Psalm 125. 1. but abideth for ever even so is the Church of God built upon a sure foundation the Rock Christ Jesus against which the gates of Hell shall no-wise prevail 4. In respect of defence and fortification with Mountains round about Walls and Watch-Tovvers as vve see Psalm 125. 2. Isai 62 6. Ezekiel 33 3. Even so as the mountains are round about Jerusalem so the Lord is round about his people sayes the Psalmist from hence forth even for ever Psalm 125. 2. 84. 11. 5. In respect of compact structure for commodious habitation as we see Psalm 122. 3. Even so is Christ's Church conpactly built Eph. 2. 21. and firmly joyned together by a three fold conjunction 1. Of unity in faith 2. Of externall profession in the truth and 3. Of love and affection 6. In respect of Gods true worship and adoration which was there established and therefore there was the Temple the Lords Priests and sacrifices even so in Christs Church there is the true worship of God in like manner established for which cause it is called 1 Tim. 3. 15. The Pillar and stable place of truth and no where but there is the voyce of the great Shepherd Christ Jesus to be heard nor doth he walk but in the midst of his Golden Candlesticks 7. In respect of her many priviledges and peculiar donations as to be called the Citty of the great King the Lords dwelling place and glory of the Earth and in respect whereof Psalm 87. 3. it is said Glorious things are spoken of thee O City of God Even so great and many are the Prerogatives of the Church of Christ as to be the spouse of the King of Kings cloathed with the Sun crowned with stars trampling on the Moon attended on by Angels having heaven her inheritance and all things to be hers Rev. 12. 1. This Jerusalem here is said to have daughters therfore as we see Gal. 4. 26. She is a mother yea such a mother to her Children as the mother of her head and Husband was to Christ to wit a virgin-mother in whose womb the godly are conceived through the operation of the holy Ghost by the immortall seed of the Word 1 Pet. 1. 23. And borne againe by that new birth whereof our Saviour speaks to Nicodemus John 3. 3. And upon whose breasts they are fed and nourished by that sincere milk of the Word wherof Peter speaks 1 Pet. 2. 2. Having then spoken of those to whom she speaks follows next what it is that she speaks to wit I am black sayes she but comely which speech of hers is by way of concession granting that which they might object unto her concerning her blacknesse but withall showing them that she was comly which blacknesse or rather blackishness howsoever it may be said to befall her because of the infirmities whereunto she is subject in this life so long as flesh and spirit are in her like Rebecca's twins wrastling yet specially this blackness is said to befall her as she shows in the next verse because of persecution and much affliction whereunto she is subject and all such who will live godly in this present World which persecution in the next Verse she calls the Suns looking upon her and which our Saviour Mat. 13. 6. expounds to be such and wherewith the Lord wisely suffers his Church to be exercised for these reasons following 1. To purge her as in a furnace from her drosse and so to further her mortification therfore called a Fiery tryall which the Godly should not think strange to be amongst them 2. To Weane her affection from this World that it may be the more setled on him and that life to come and to make death and her entry into her rest the more welcome when it comes 3. For exercise of her holy gifts and graces as her patience humility love constancy and courage c. 4. For detecting of Hypocrits and Temporizers who in the hour of temptation like chaffe will not abide with the solid graine 5. For manifesting his mighty power to the disappoyntment of Satan and comfort of his own in preserving his Church in the midst of hottest persecution as the bush was where Moses saw the fire or the three Children in the fiery furnace see also Cant. 2 2. 6. Making this also a mean of propagating the Gospell which Satan and his Instruments thereby would impede as a Vine by cutting the same becomes more frâ—itfull hence Sanguis martyrum semen ecclesiae and by the dispersion of the Disciples the preaching of the Gospell was the farder spread 7. Hereby likewise the body is conformed to the Head by bearing the Crosse here that she may come to the Crown hereafter for all which former respects the godly have rejoyced in their sufferings and as Philip. 1. 29. counted it a gift or benefit and an honour given them that they were found worthie to suffer with Christ Thus we see the difference between the troubles of the godly especially for righteousnesse and these of the wicked 1. In their nature 2. In the ground wherefrom they come even the Lords great love 3. In their fruit to wit of righteousnesse And 4. In their end The next thing whereof he speaks by way of Apology is that she is comly where we have to consider 1. What this comelinesse is and wherein it consists 2. From whom she hath it And 3. Before whom or in whose sight and estimation she is so But first this would seem to be contrary to a Virgins modesty chiefly to praise her self and say that she was comely and to that humility whereof Salomon speaks saying Let anotherman praise thee and not thine own mouth a stranger and not thine own lips Prov. 27. 2. But hereunto it may be answered that without violation of that precept of Solomons this may be done in two cases Vel quando ad imitationem requirit hoc utilitas audientis vel ad justam defensionem necessitas loquentis both which we may see in Paul The first Acts. 20. 18. 35. and againe 1 Cor. 11. 1. The second in two whole Chapters 2 Cor. 11. 12 To come then to the first poynt to be handled of her comliness to wit what it is and wherein it consists It is nothing else but that spirituall and inward beauty of Holiness so called Psal 29. 2. and 110. 3. which as is said Ezek. 16. 14. is that comliness which the Lord put upon Her and whereby as the Psalmist Speakes Psal 45. 13. The kings daughter is all glorious
not known almost what way to turne them till in the end they have had here with the spouse their refuge to Christ to be taught and resolved by him The next part of his speech to her is directory directing her where to go to wit by the steps of the flock But seeing it is the church which makes this request that He would show her where He feeds what flock does he feed beside His Church Is not she His only flock What other flock is this then whose steps she must trace to find Him and where he feeds Indeed the Church is but one in respect of the unity of faith and charity and Christ feeds no other flock beside Her But in respect of the diversity of times and places she may be diversly considered and may be said to be divers flocks and therefore we must observe here that this is the prayer of the Church ever on earth militant and there be who were upon earth in former time that are now in Heaven triumphant whose steps notwithstanding in sacred History yet may be seene and what truth they profest and how they worshipped God It is this flock then that He meanes of true and faithfull worshippers and whose steps he willes Her to follow as the Apostle yet calls to all saying Follow me as I follow Christ Also it is to be noted that He bids her go forth Leaving nature the practice of sinne the society of seducers the suggestion of flesh and blood And Next he bids her feed her kids by the shepherds Tents where we have 1. What is meant by Her kids 2. What by the shepherds and their Tents First then by kids are meant young and tender Christians for the goats whose young ones kids are being indeed sometime opposed to sheep signifie the wicked yet usually also they figured in the Law the godly offered up by mortification as sacrifices to God Rom. 12. 1. And Christ Himself was signified by goats and kids by the Apostles exposition Heb. 9. 12. Kids likewise they are called or young goats to show what they are by nature when they are at first brought to Christ and to feed on the greene pasture of His word to wit goatish and petulant till the change by grace and the meanes thereof be wrought upon them from goats to be Christs sheep appointed for his right Hand kids also for tender age denoting that even from our younger years we should be a ccustomed according to Timotheus's commondation with the pasture of Gods word to be fed thereby Next by these shepherds spoken of who fed and guided these anicent flocks are meant the Holy Prophets and Apostles to whom as Christ said to Peter passce oves meas Christ committed his sheep to feed and upon whose doctrine as the only true foundation St. Paul declares the whole house of God which is his Church to be built and by their Tents is meant their writings or the displayed and firme doctrine of the truth which they fully and faithfully preached and left unto all posterity registrate in Scripture Observations 1. We see How readily he answers her petition From which we observe the Lords promptitude in answering the petitions of his own specially craving spirituall things as He showes us Luk. 11. 11. 2. Out of the style he gives her of being fairest among women we see the difference between the judgment of the blind world and Christ's who not seeing the spirituall beauty of Christs church Rev. 12. 1. but looking on Her outward base and afflicted condition vilifies her while as her members are the Lords Jewels and she is most beautifull being justified and sanctified in him to her Heavenly husband 3. We see here also a great comfort to every godly soul in temptation when Satan upbraides unto them their filthiness and pollution by sinne and therefore how can so pure and Holy a God delight in them or count them fair or beautifull To whom such may reply that though they be so by sinne yet being washed and sanctified they are beautifull in His eyes who sees no Iniquity in Jacob but whose blood has clensed them his spirit renewed them and whose love has covered the multitude of their infirmities 4. As we see the difference betweene the judgment of the blind world and Christ's concerning his Church so also between Her owne Judgment of her self and Christ's she sayed of her self before I am black and He sayes here that she is most beautifull to reach us to be vile in our own eyes and humble like the publican and then the Lord will the more highly esteeme of us and exalt us 5. Whereas in such a meek manner without rebuking her for her ignorance He tells her what to do to wit to go forth by the foot-steps of the flock and besides the Tents of the shepherds we see a true and sure directory in his words in the matter of Religion to wit to insist in the steps of the profession and practise of Gods true people who have gone before us as we find them cleerly set before our eyes in the writings of the faithfull shepherds of his Church to wit the Prophets and Holy Apostles 6. We see how the godly they not only do good in their life time but also by their good example registrate in Holy Scripture which they left behind them being dead they do good in like manner therefore Heb. 11. 4. by that oblation of Abel's and his faith manifested therein being dead he is said yet to speak and instruct others how to worship good in like faith and sincerity 7. Lastly we see 1. How will these agree to wit the flock's foot-steps with the shepherds Tents a holy practice in people with sound doctrine of pastors and 2. That hereby Christs flock may be knowne to be his true flock to wit by insisting in the profession of propheticall and apostlicall truth which is the Tents of these here spoken of Verse 9. and 10. I have compared thee O my Love to a company of Horses in Pharoah's charets thy cheeks are comely with rowes of Jewels thy neck with chaines of Gold After our Saviours direction of his Church according to her petition followes to the end of the Chapter the mutuall commendation one of another and 1. His of her wherein we have 1. How he styles her 2. Whereto he compares her First then he styles her his love in the originall My fellow friend 1. Who delights in my company 2. Eats and drinks with me and. 3. Who is ready to participate in weal and woe This love of his is she whom he loves not vvith a generall love as he does all his creatures as they are his workmanship and as he saw them good at the beginning but vvith a speciall love which is twofold benevolentiae vvhereby he elected his Church and complacentiae vvhereby he dedelights in her and in her obedience or beauty of holiness This speciall love vvhich he has to his Church has these properties
joy and comfort to have the assurance thereof sealed up to her soul by the frequent witnessing of the spirit and voice of her beloved saying to her soul that she is so to Him and that he is her salvation and therefore he noâ— once but often commends her from her beauty And seeing the whole church and all the members thereof make up but one homogeneous body look what he speaketh to the whole he speaketh to every faithfull soul in whom if there be Repentance faith love zeale humility meekekness c. though there be remanent corruption and a mixture of divers infirmities yet that soul is fair in Christ's eyes Let us then find out these graces in our selves and though they be not perfect yet being in truth we may be assured of acceptation and rejoyce in his love Next as he praises her from her beauty in generall so from the comliness of her eyes in particular wherein we have to consider 1. What they are and 2. Why so compared Job 29. 15. First then some understand by the eyes of the church her Pastors and Overseers so called 1. Because of inspection counsell and right direction in which sense it is spoken Numb 10. 31. and Matth. 6. 22. And therefore the Prophets of old were called Seers and 2. In respect of vigilant watching for fore-warning of any danger or invasion a we see Ezek. 33. and Heb. 13. 20. and who most specially oâ— any should have the properties of Doves eyes as is to be after mentioned Others understand not these former who may be called the eyes over the Church but the eyes in the Church and every faithfull member thereof and this is the eye of faith which looks like the stinged Israelites on Christ crucified only for cure and comfort and without which the soul is as blind as a mole And therefore are so called and compared 1. Because the eye of the body is the light of the body and so is faith the light of the soul 2. As the eye cannot â—…f it self without the Sunne or benefit of externall light so nâ—…er can the eye of the soul without illumination from the Sunne of righteousness and of his Holy word by which faith comes 3. As the eye delights in light and pleasant objects so doth the eye of the soul in the light and promises of Gods word and in Christ crucified which is the most beautifull object that the eye of faith can fix upon and who in the word is set forth and as it were painted before our eyes Gal. 3. 1. 4. As by the eye we are guided in our walking and made to eschew stumbling falling or such like dangers so by faith and the saving knowledge of Christ in his Word we are guided in our spirituall walking and made to eschew stumbling and falling in sinne and temptations and such spirituall dangers Next her eyes are compared to Doves eyes 1. Because as a Dove's eyes are cleear and sharp-sighted so is the eye of faith piercing within the vaile of Christs flesh while He was on earth and beholding his Deity and piercing now into the Heavens where he sits at his fathers right Hand and into such divine mysteries and the truth thereof whereunto the blind eye of nature nor no other can or ever could yet reach 2. The eye of the Dove is chast and chastity is much commended in virgins even so that which our Saviour so much commends in his Church by this comparison who is a pure virgin to Him is her spirituall chastity opposit to spirituall whordome so much complained on and condemned in scripture and whereby without doting on any other she keeps her faith confidence and affection whole and entire towards him alone from whom alone she looks for life and salvation 3. The doves eyes are meek and not cruell fiery or furious representing thereby that disposition of a Christian soul which is recommended unto the same by him who said Learn of me for I am humble and meek 4. The doves eyes are humble contrary to such lofty eyes as are spoken of Pro. 30. 13. And so is the disposition of a Christian soul endowed with true faith though never so fruitfull in godliness and good works 5. The doves eyes delights in cleanness and therfore resorts to white places and to clear waters even so doth the soul that has true faith in it loathing all uncleanness of sin and worldly lusts and knowing that no uncleane thing shall enter into that heavenly Jerusalem Thirdly we see here that unto this commendation of her beauty and comliness he prefixes an Ecce or behold which word is used in Scripture 1. As an Ecce of admiration as Behold a virgin shall conceive and bear a child 2. As an Ecce of demonstration as Behold the Lamb of God c. 3. As an Ecce of consideration as Lam. 1. 12. Behold and see if ever there was sorrow like to my sorrow c. Also when he would stirre up the mind to remark and observe some rare excellent and wonderfull matter and which is also sure and evident even so hereby the Lord would have it observed 1. That the beauty of his Church is a rare beauty as we see the same described Ps 45. and Rev. 12. 2. An excellent beauty also being spirituall and not subject to fading 3. A wonderfull beauty likewise considering her former deformity put upon her by her bridgroom who has made her so as Ezek. 16. 14. And 4. Which is so sure and permanent that death it self shall not deface it but rather be the meane of perfecting the same in glory Last of all he redoubles this commendation of her beauty saying Thou art fair thou art fair 1. Showing thereby the excellency of her beauty as when we say good good or excellent and very good by a usuall Hebraism the doubling of the word expressing the superlative degree 2. To show the assurance that He would give her for her comfort and against all doubting in the contrary that she was fair and beautifull in His eyes think of her self in humility or let others think of her as they list 3. That she is wholly beautifull both in soul and body or in the whole man or that her beauty is twofold inward in soul and outward in conversation as the kings daughter Ps 45. 13. is said not only to be glorious within but also in her rayment without Also she hath another double beauty the one of justification the other of sanctification both which the Lord joyns therfore let no man separate them Observations 1. Seeing our Saviour declares that his Church and her true members are fair by the beauty of Holiness spoken of Ps 110. Then let not those who would be so accounted live like filthy dogs and swine or delight in any impurity whereby their beauty may be marred 2. He sayes My love thou art fair to show unto us wherefrom our beauty proceeds not of our selves that we are so or from any
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
banner of Christ love to display and to whom in Peters person he sayes to all and every one Pasce oves meas These then by office being the stewards of the Lords house 1. Cor. 4. 1. under whose hand to divide aright and distribute are the childrens bread and these flaggons and fruits therefore she desireth them that they with the comfortable doctrines and promises of the Gospell applyed to her conscience and present estate prudently would uphold her now ready to swoon and so languishing for love for by these as nurses the Lord will have his children nourished with the sincere milk of his word that they may grow thereby by them as stewards he wil have them fed in his family by these as teachers he will have them to be instructed and Disciplinated in his school and by these as spirituall Physitians he will have them lanced bound up that are broken-hearted cared for cured and comforted with the cordialls of his word 3. Thirdly and last of all we have the reason why she desires to be thus stayed with flaggons and comforted with apples and this is because she was sick of love that is languishing with desire to injoy the comfortable presence and comforts of her beloved and as love is one of the strongest affections so is the sickness that comes of it the strongest and â—orest afflicter of any as we may see 2. Sam. 13. 1. and therefore the Greek Septuagint has wounded of love Indeed there are two sorts of the soules sickness the one common to all but the other proper to a few the first is a sickness of sinne whereof all are sick naturally but alas all are not sensible and this came from Satan to us and the first Adam and this sicknesse is unto deathâ— Spirituall and Eternall the second is this love-sickness whereof too few are sick and the church is here sensible of and this comes from God and the second Adam and this sickness is unto life arguing the spirituall life of grace to be in the soul here and that the same shall live the life of glory hereafter This spirituall love-sickness as other naturall love sickness has 1. A preceeding sight and knowledge of the person loved beholding in his word and by the eye of faith having gotten a sight how amiable and lovely Christ is to the Soul which so works on her affection as we see c. 5. that she cannot sufficiently expresse his praise and commendation 2. This love-sickness has a continuall longing and languishing till she injoy him whom she loves as Amnon languished till he injoyed Tamar and Jacob longed till he injoyed Rachel therefore David said that as the Hart panted after the water-brookes so did his soul till he should come and appeare before the Lord Ps 42. And the Apostle professed that he desired to be dissolved that he might be with Christ 3. To the love-sick party till this injoying be no other thing can give content or satisfaction and even so neither to the love-sick soul till she injoy Christs presence againe after a spirituall desertion can any earthly thing afford her rest or comfort she being therein like Rachel that could not be comforted till she find him againe whom her soul loves as we see Cant. 3. 2. 4. and 5 6 7 8. and as David speakes till she be restored againe to the joy of her salvation here and at last be brought to that fulness of joy which is in his presence and pleasures evermore 4. One that is love sick thinks on the party continually yea the same so takes up his thoughts as talk with him of any other purpose or party and it is as with one absent even so is it with the soul that is love-sick of Christ and 5. Such a one is restles as Ahab was till he got Naboths vinyard till they get and enjoy whom they do love and even so is the soul till it injoy Christ Observations 1. Whereas the church having received of Christ's fruit which was sweet to her taste and of his wine in his banquetting house thereof which did cheer or rejoyce her Heart cannot content therewith but does here desire to be yet more stayed with flaggons and comforted with apples we see that the godly can never enough be satiate with grace and the sweetness that is in Christ having once truly tasted thereof and therefore we ought to try if this be our disposition and thereby if we have gotten true grace to be true members of Christ's church which if we have then assuredly this is a sure token thereof that we will have a further desire to grow therein 2. We see Gods wise dispensation of his grace not giving the same but by degrees and as it were drop by drop whereby we may by a holy wholesome appetite be exercised in prayer and asking and by a comfortable senâ—e of his renewing bounty be exercised in praise and thanksgiving 3. Whereas she desires to be stayed with flaggons we see wherein solid comfort in all our soul-faintings or spirituall swoonings is only to be found to wit in Gods word the old and new Testaments which whosoever leave to seek comfort in any other doctrine or dotages of mans invention or foolish superstition they leave the fountaine of living waters to dig unto themselves broken cisternes that can hold no water 4. Seeing her speech is directed to her friends in the plurall number and not to her beloved husband in the singular which friends are the pastors of the Word to whom is committed the ordinary dispensation of the word of comfort as apples of Gold with pictures of silver spoken in season to a perplexed soul therefore both their persons ought to be reverenced and loved for their works sake and much more the word which they preach remembring that who heare them heares him that sent them and who despises them despises him that sent them as the Lord said unto Samuel They have not rejected thee but they have rejected me that I should not raigne over them 1 Sam. 8. 7. 5. Let Pastors also for the performance of this Ministry of comfort furnish themselves with these flaggons and variety of the word of comfort that in all purdence and plenty they may come to love sick-soules with the blessing of the Gospell of Christ that as Job speaks of himself the care that hears may blesse them Job 29. 11. 13. The blessing also of them that were ready to perish may come upon them and they may cause the wearied heart to rejoyce and sing for joy 6. Let also those who are comforted and raised up by their word remember that the comfort it self comes mainly from Christ who is the true vine able only to afford the cheering liquor thereof and the apple-tree which produces the sweet fruit thereof and that theirs is only the externall ministry or exhibition but his only is the inward efficacy and application that so from him chiesly the same may be sought and to him for
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
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
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
the same And therefore if either we would have the remembrance of death and judgment particular or generall comfortable and not to torment us before the time and make us tremble with Foelix or the Devills who believe and tremble let us labour to have Christ to be ours and give our selves over wholly to be his in like manner 2. We see what our life is here on earth till that joyfull break of day come when Christ shall appear as the Sun of righteousnesse and come in the clouds even a longsome and dark night wherein there is troubles and temptations and in the very best much ignorance and sinning and therefore is rather to be loathed than loved the daies thereof as Jacob professeth being but few and evill and time thereof as Job saies being but of short continuance and full of trouble during which time this is the comfort of the godly that at last these shaddowes wherewith the soul is over-clouded here shall flee away and Christ Jesus shall come to the same at last like a Roe or young Hart on the mountains of Bether 3. During the time of this shaddowish and dark night till the day break and the shaddowes flee away the Church for comfort help and reliefe has her onely recourse to Christ and desireth his presence to be with her for then in the darkest and most cloudy or gloomy night-time she cannot want light and lightsome comfort enough which made David to say that although he should walk through the valley of the shaddow of death he would fear no ill the Lord being with him his rod and staff comforting him And therefore in whatsoever disconsolate gloomy or cloudy time we be in till the set time of the Lord's delivery come let us in like manner desire the Lord's gracious presence to be with us and that he leave us not but that his grace may be sufficicient for us and then as our Saviour said Let his will be done and not ours 4. When Christ shall at last come from on high like a Roe or young Hart on the mountains of Bether then onely the seperation shall be of the goats from the sheep and therefore till then the godly must be content with their lot the lilly to be amongst the thorns the clean to be with the unclean in the Ark the Israelite to be with the Canaanite in the land and the good grane to be in one field with the â—ates Finis secundi Capitis Soli Deo gloria CHAP. III. Vers 1. By night in my bed I sought him whom my soul loveth I sought him but I found him not IN this Chapter is set down 1 The Church's conflict with a spirituall desertion and her happy overcomming at last And 2 her new estate as it were and comfortable condition having gotten Christ with her gloriation in him from the sixth verse to the end First then is set down the Church's diverse and far differing estate from her former condition for before she was glorying in his sweet fellowship and communion that he was hers and she his and that he did feed among the Lillies But now she showes how he had deserted her alone and with what care and pains she did seek him and could not for a long time find him In this verse then we have 1 The action of seeking and what it imports 2 Who seeks 3 Whom she seeks and how he is to be sought 4 When she seeks him 5 Where she seeks him And 6 her successe of seeking him First then Seeking imports three things 1 A sense of want or absence 2 A need estimation and desire of thaâ— which we need And 3 A hope to find and obtain the same therefore saies our Saviour Seek and ye shall finde The Church then here had all these for first she was sensible of his desertion of her And happy is that soul that is so for many are deserted and albeit the Lord saies Woe be to them when I depart from them Hos 9. 12. yet they are not sensible thereof but are like those of whom the Psalmist speaks Psal 10. 4. that seek not God nor is he in all their thoughts 2 She knew what need she stood in of him both for her esse bene esse grace here and glory hereafter as we have Psal 84. 11. and therefore she had such an estimation of him and desire after him And 3 she had hope if she sought him that at last she should finde him especially seeing that he has been found of them that sought him not and that he has promised that he shall not be sought in vain Esa 45. â—9 but that they who seek him shall finde him when they search for him with all their heart Jer. 29. 13. 2. Secondly She who seeks her Beloved is the virgin Spouse of Christ called by David The generation of them that seek him Psal 24. 6 which in earthly or carnall love would seem to be against all modesty in the night-time for a virgin to rise out of her bed and go along the streets and seek yea ask for him whom she loves But in this spirituall case of the soul and love thereof to Christ whom she seeks after it is far otherwise and highly commended even as importunity which is hatefull to man as we see in the Canaanitish woman is acceptable and well pleasing to God But here a question may be demanded to wit whether the Church or any godly soul therein be ever without Christ Whereunto I answer That out of all doubt the Lord Jesus is alwaies present with his Church and every faithfull soul therein but the faithfull have not alwaies the same lively feeling of his presence but he seemeth to have forsaken them Witness the Church her self where Sion complaineth thus saying The Lord hath forsaken me Esa 49. 14. and David's complaint Psal 22. 1. The Lord also justifying that complaint of his Church saying For a little while I have forsaken thee but with great mercies will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Esa 54. 7. And when the Church or any godly soul is in this estate there is no rest in their souls which are sick of love till as David saies they be restored to that joy of his presence which they had wont to find in him and get that comfortable embracement spoken of Cant. 2. 6. 3. Thirdly He whom she seeks is he whom her soul loves which words show unto us two things I What was the main motive that made her so to grieve at his absence and makes her so to long and seek for his presence It is love and a fervant affection from her very soul towards him the want whereof where it is in the soul of any there will be no serious or true seeking after the Lord as may be seen in the practice of the most 2 This showes
the Angell told them He is not here for they sought him amongst the dead Matth. 28. 6. and so as it is the Churches error here to seek her welbeloved in her bed so it is the error of many to seek the Lord Jesus in the midst of carnall pleasures worldly ease or to think that he can be found in a dead soul and lulled asleep in carnall security to whom I may say he is not there but as the Angell said He is risen so they who seek him rightly must likewise rise with him As He did from the grave so they from the bed of a slumbering security with the wise virgins and from a sluggish and tepid seeking of him to a zealous carefull and painfull search for him for as his worth is who is sought so must the care and paines be accordingly to find and injoy him As Solomon sayes of wisedom If thou seekest her as silver and searchest for her as for hid treasures then thou shalt understand the feare of the Lord Prov. 2. 4. and find the knowledge of God Matth. 13. 44. 6. Last of all the successe is this she found him not the reason whereof is 1. As the Apostle sayes Yee pray and obtaine not because yee pray amisse even so she sought and found not because she sought him as yet but lasily and amisse and therefore if we would find Christ we must not only seek him but seek him aright as in all the exercises of religious duties the work wrought or Opus Operatum must not be so much taken heed unto as the manner of performance or Modus Operandi else as Peter â—ished all night and catcht nothing so may we seek Christ long enough and yet in no wise find him 2. The Lord will not at first be found of his owne whose very soules love him not for any want of love or kindness on his part towards them againe but 1. For the tryall of their Faith Love and Patience 2. To make them more earnestly seek after him asking seeking and at last knocking or like the Canaanite being importunate and with Jacob saying I will not let thee go except thou blesse me and 3. This is to make them have the greater account and more precious estimation of him as also the greater care of retaining of him when he is found having had experience that it is not so easie a matter if we lose his gracious and comfortable presence to find the same againe And therefore if the Lord speake peace to his Saints let them beware not to returne againe unto folly Observations 1. We see the vicissitude or diverse condition of Christs church here on earth sometimes rejoysing in Christs presence and sometimes saying with Sion the Lord hath forsaken me and my Lord hath forgotten me Isay 49. 14. and therefore being like the Moon having a wain and a grow or like the Sea an ebb and a flow of comfortable feeling as the Mary-gold sometimes Lowres and claspes in the absence of the Sunne but anon when he shines Opens and revives as it were againe and therefore 1. This should teach us not to think uncouth of spirituall desertions as the Apostle exhorts concerning fiery tryalls to do the like 1. Pet. 4. 12. And 2. To despise this life wherein we are absent â—rom the Lord and subject to so many changes corporall and spirituall and to long for that life to come wherein we shall enjoy his presence for ever in whose presence there is fulness of joy and pleasures for evermore 2. In the greatest and most greevous desertions try if thou canst say with the spouse here that Christ is he whom thy soul loves and may appeale to him who knoweth the heart saying with Peter Lord thou knowest that I love thee and then assuredly thou may be comforted and be assured that a soul that loves Christ and longs for him shall in end find his comfortable presence like the Sunnes dispersing all foggy mists and vapours to that soules rejoysing yea that loving and longing soul may be perswaded that it has already like old Simeon Christ in the armes thereof and that it rests though in a spirituall dwame not feeling in his armes as Cant. 2. 6. Because in true divinity Desiderare est Habere the desire of grace is the evidence of the having of grace and such are pronounced Bâ—essed Matth. 5. 6. therefore said Augustin Da domine desiderare ut desiderando quaeram et quaerendo inveniam Medit 1. 3. We see here the difference between the godly and worldlings that which they busie themselves like Martha to seek are many things yet all earthly base and transitory as honours riches pleasures and the like wherein they are restles and indefatigable and which when they have attained like the rich fool and others they have inherited and reaped the wind but that which the godly seek after is Christ Jesus and as David sought Psal 4. The light of the Lords countenance with Mary making that good choice of that which never shall be taken from them 4. Although the godly soul under the sense of spirituall desertion having sought Christ yet at the first find him not as here the Church does not yet let not the same faint nor give over but try how the same has sought Christ and suspect it self that it has not sought him so fervently and painfully as it ought and therefore stirre up its zeale and be more fervent and frequent in prayer and other exercises of devotion and waite upon the Lords time of his graeious manifestation And to know if the soul have sought Christ aright try 1. If thou hast sought his face that is his favour or himself for himself and not for by-ends as some who seek not so much Gods face as his finger-ends 2. If thou seek Gods Law that it may be in thy heart and he rule thee thereby and 3. If thou seek the good of his Zion which is his mysticall body and a part of himself as has been said before Verse 2. I will rise now and go about the City in the streets and in the broad wayes I will seek him whom my soul loveth I sought him but I found him not Here is the Churches holy resolution without fainting to make a furder progresse in seeking her welbeloved still till she find him 1. Arising now saith she without any delay 2. Going about the streets and broad wayes and 3. All this is to seek him whom her soul loveth and yet no better success then before She sought him but she found him not First then she sayes I will rise signifying thereby the stirring up in her self a greater care and fervency in seeking after Christ then she had formerly had for before she sought him only in her bed which is that drowsie estate of carnall security which the flesh bringeth upon the soul and whereby it is said that the wise virgins slept as well as the foolish and wherein all the true children of God
recourse in storm or when she is pursued by her cruell enemy The midst of which golden foundation wherewith the same is paved and overlaid is Love even the Love of the Elect to him who has so loved them manifested in the doctrine of his Word whereon they rely and build their faith and confidence Last of all it is said That as this Chariot is made to him self or for his glory so likewise it is for the daughters of Jerusalem or the good of his Church and salvation of his Elect his glory being first as it ought to be the first and main end at which we should aime and his Church's good being next and the salvation of soules which we ought all to work out with fear and with trembling Observations 1. Seeing Christ comes to any person or place ordinarily by the preaching of his Word as in his triumphall Chariot then happy is that people where his Gospell is purely and plentifully preached as on the contrary unhappy is their condition when as he threatneth Ephesus Rev. 2. he removes his golden candlestick from them and as in Hosea he saies Woe be to them when he departs from them Hos 9. 2. The end why the Lord hath instituted or doth in any place settle the Ministry of his Word is His own glory and his Church's good therefore these two should be the onely ends at which all faithfull Pastors in the discharge of their charge should mainly aime at and have before their eyes 3. This Chariot here spoken of is made of the finest wood and most precious mettalls which should therefore teach Pastors to be ashamed to be as common or ordinary men in their conversations and much more to be like the basest and worst sort earthly minded unstable scandalous and corrupt and not like pillars of silver but rather of whom it may be said as Isai 1. 22. is said to Jerusalem Thy silver is become drosse and thy wine is mixt with water Vers 11. Go forth O ye daughters of Zion and behold King Solomon with the Crown wherewith his mother crowned him in the day of his espousalls and in the day of the gladnesse of his heart This is the speech of the Church to all her daughters wherein she invites them to come forth and behold Christ the true Solomon in his glory In which speech we have 1 Whom she invites And 2 Whereunto she invites them 1 to go forth 2 to behold King Solomon with his Crown 3 is set down who crowned him to wit his Mother and 4 when in the day of his espousalls and of the gladnesse of his heart And so in these words we have the end wherefore the Gospell was preached and Christ carried in his Chariot to the ends of the earth to wit that all the faithfull every where who are effectually called may behold him as a crowned and victorious King ruling in his Church by the Scepter of his Word and submission of his people wherein he most rejoyces First then Those whom the Church invites to this contemplation are called the daughters of Sion who are the same who before were called the daughters of Jerusalem and by whom are meant all faithfull believers and true Christians either persons or particular Churches for this Sion was a mount in Jerusalem and as that was called the holy City Isai 52 1. so Sion was called the Lord 's holy Mountain because of his Temple there Joel 3. 17. and did prefigure the Christian Church under the Gospell as we see Heb. 12. 22. or as the Apostle there speaketh The generall assembly and Church of the first-born which are written in heaven These I say are the persons who are called forth by the preaching of the Gospell to behold Christ thus seated in the soul as vers 7 8. and carried as in a Chariot by the ministry of his Word to the outermost parts of the earth as Psal 2. 8. as a Conquerour and a King crowned with glory and honour in his Church 2. That whereunto she invites these is 1 To go forth implying that as long as they remained within dores they could not behold the glory of this King till they came forth which going forth is out of themselves and their former estate not seeking Christ in their own reason and carnall imaginations or having their affections and desires set on the world and earthly things but renouncing and denying themselves and quitting whatsoever thing may be an impediment they must strive with the Apostle for a greater progresse and degree of perfection in the true and saving knowledge of Christ unto their own salvation by doing whereof and with the eye of faith in daily meditation beholding the glory of Christ especially wherein he is now seated and wherein his Church shall raigne with him they shall easily despise all the glory and pleasures of this world as very drosse and dung As Abraham therefore left his father's house Israel Egypt Moses the treasures of Egypt and the Disciples their Boats and Nets to follow Christ so must all those who would be saved or see Christ savingly leave their former conversation and whatsoever is dear unto them if it be an impediment to come to Christ though it were father or mother wife or children and as Lot came out of Sâ—dom Moses put off his shoes going to see the burning bush Exod. 3. 5. And as the Lord sayes to his people concerning Babel Rev. 18. 4. Go out of her my people so they must go out of nature and deny themselves the wantons abandoning and forsaking their carnall pleasures with Mary Magdalen the covetous his worldly profit as Matthew did his receipt of custome the extortioner his unjust gaine with godly Zaccheus the drunkard his excesse and the proud his ambition c. And each one must go forth out of that which may hinder him from a saving and sanctified sight and sense of Christ and his gracious government in his Church and in their owne hearts here or of the comfortable sight of him crowned in glory hereafter 2. That whereunto they are invited and is the end of their going forth is to behold Christ the true Solomon and greater then he as a king crowned in glory power and Majesty ruling in his Church and in the hearts of all his elect A sight indeed needing a sharp-sighted eye to behold and which is onely the eye of faith whereby the wise men that came from the east saw him a king though a new born infant swadled in clouts and lying in a crib and the theef on the crosse in like manner though crowned with thorns and hanging on a tree by this eye likewise the patriarks saw him in the Promises before the lawâ— the faithfull in the sacrifices figures and Prophecies under the law and all true beleeving Christians in his word Sacraments and gracious presence in his Church and their own hearts under the Gosspell And therefore because the blind naturalist or worldling sees not these things the
faith and obedience of the same to him is the gladness of his heart so the finding of this disposition in our selves or the seeing thereof in others let it be in like manner the gladness and rejoysing of our heart and the contrary the just matter of greatest contristating the same Finis tertiâ— Capitis Soli Deo gloria CHAP. IV. Vers 1. Behold thou art faire my love behold thou art faire thou hast doves eyes within thy locks thy haire is as a flock of goates that appeare from mount Gilead IN this whole Chapter for the most part is the speach of the bridgroom set down commending his bride 1. Generally 2. More particularly whose praise or expressing of her glory is not from outward Pomp and busking like that Whore of Babylon spoken of in the Revelation Rev. 17. But from the comly feature of the speciall parts of her body and as Peter sayes from the hidden man of the heart in that which is not corruptible and in the sight of God is of great price 1 Pet. 3. 3. First then he beginnes her praise from her beauty in generall whereof we have already spoken c. 1. 15. Next from the comly feature of the parts of her body in particular to show thereby that her beauty and comliness which he has put upon her as he speakes by his Propher Eze. kiel Ezek. 16. 14. is a compleat and perfect beauty defective in no part for if in any person one part be deformed though the other parts be comely in such there is no perfect beauty but in Gods church which is his mysticall body there is no such thing who is not therefore like Nebuchadnezars Image whose head though it was of gold and the body of silver yet the feet were but Iron and clay but she is glorious in all her parts and members and therefore being washed and sanctified by him justly doeth he â—ay verse 7. Thou art all fair my love there is no spot in thee In this particular commendation he beginnes at her eyes saying that within her locks she had doves eyes whereby what was signified we shewed before c. 1. 15. Which are here said to be within her locks used by virgins for decence and alluring as we see Revel 9. 8. Hereby to signifie her care to procure his love and delight in her Next he commends her from her haire which he sayes is like a slock of goats that appeare from mount Gilead whereby are understood her holy thoughts rightly ordered as virgins haire uses to be proceeding from a Sanctified heart as haires do from the head the chief part of the body and rising upward by heavenly desires and contemplation and therefore compared as is said to a flock of goates who delight to climb and seek to high and steep places and therefore are said to appeare from mount Gilead a goodly and high mountaine of pasture whereof we read Numb 32. 1. Others understand by her haire the multitude of common Christians by externall profession holding to the head yet some whereof oft fall off and others are cut off by excommunication Verse 2. Thy teeth are like a stock of sheep that are eaven shorne which came up from the washing whereof every one beares twinne and none is barren among them 3. Thy lips are like athread of scarlet and thy speech is comely thy temples are like a peece of Pomegranate within thy locks 4. Thy neck is like the towre of David builded for an armory c. Thirdly he commends her from her teeth the comliness and beauty whereof in the naturall body consists in these two things to wit that they be eaven and white and therefore he compares them to a flock of sheep that are eaven shorne and are white being newly come up from the washing by which are understood in the mysticall body of Christs church her faithfull and godly pastors who 1 as the teeth cut and prepare the food for the nourishment of the body so do they devide the word aright and prepare food for the nourishment of the soul as also 2. as these are like an eaven shorn flock so this signifieth how pastors should agree in one harmony of truth and unity 3. And as the teeth are white in colour so should pastors be holy and spotless in conversation lastly as the churches teeth are like a flock of sheep whereof every one bears twinnes and there is none barren amongst them so should pastors labour to be fruitfull by the immortall seed of the word to beget and bring forth many children to God Fourthly he commends her from her lipps which are for a twofold use 1. For the expression of love by kissing as we see Câ—nt 1. 2. and 2. For help of articulate and comely speakking and therefore he subjoynes that her speech is comely And therefore her lips here compared to a thread of scarlet does signifie 1 Her servent love to Christ and that submission and obedience that flowes therefrom spoken of by kissing the Son Psal 2. 12. as also her holy and comely speech here mentioned both in prayer and praising God and edifying likewise her neighbours showing thereby as it is said of the vertuous woman that the law of Grace is in her lips and that the same proceeds from a heart purged by faith in Christ's blood which makes it to be as if it were of a red or scarlet die 3 Her lips are the delivery of the wholsome doctrine of her teachers precious like scarlet and teaching Christ crucified by whose blood we are saved and drawn like a wel-spun thread out of holy Scripture Fifthly He commends her from her temples or cheeks the seat of shamefastnesse or blushing which he compares to a piece of pomgranat that is reddish betokening thereby her chast modesty and blushing if she do any thing amisse or be rebuked for the same and therefore is not impudent as many are in sinning and of a whoorish forehead that cannot be ashamed nor yet impatient or carelesse for rebuke And this her shamefastnesse and modesty are these rowes of Jewells wherewith her cheeks are made comely as is said before cap. 1. 10. Sixthly He commends her from her neck which is streight and comely and is like the Towre of David builded for an Armoury signifying thereby that being united to her head by faith as the neck joynes the head with the rest of the body her carriage accordingly is upright and holy not stooping neither to sin's slavery against which she is armed with the whole armour of God spoken of Ephes 6. nor yet basely bowing down to the love of earth and earthly things but as she is exhorted Col. 3. 1. being risen with Christ she seeks those things that are above where Christ sits at the right hand of his Father Seventhly He commends her from her two breasts being both full and white and therefore compared to two young Roes that are twins and feed amongst the Lillies which breasts in women are 1 for ornament
care of his church even in her greatest extremities 3. This also serves for our humiliation that being the Lords garden it is he onely who makes us to differ from others and we have nothing that is good or savours of grace in us which is not his sowing planting and watering and who gives also the increase 4. Seeing his church is a garden shut up let us therefore make our hearts patent only to him as we have Psal 24. 7. and shut up from Satan's entry the world and all sort of wickedness 5. The church also being a fountaine sealed up or a spring shut up we see that this is proper only to Gods church and Christs elect number to have saving and indeficient grace into which property none others have any share for it is shut up from them as the rain was in the clouds so long in Elias and Ahab's time and flowes only and falls on the elect as the dew did on Gideons fleece when all the ground beside was dry and what ever their share be in other things yet happy are they who have their share in this Vers 13. Thy plants are as an orchard of Pome granates with pleasant fruits Camphire and spiknard 14. Spiknard and Safâ—on Calamas and Cynamom with all trees of Frankincense Myrr hand Aloes withall the chief spices From the commendation of this garden he condescends next to the praise of the plants that grow therein as in the Eden of God and are watered by the fountaine and well-spring of grace which are not common or ordinary plants of small esteem but are all sweet fragrant and precious replenished themselves with saving graces as a Pomegranate is with granes or kernells and bringing forth sweet fruits of new obedience which is like most odoriferous sweet smelling and precious spices to the glory of God and the good example of others whereby we may see that of all the goodliest gardens that ever was or can be imagined this is the first surpassing all others quantum lenta solent inter viburna cupressi and showing how farre the church of Christ and true members thereof in excellency surpasse all other societies By these goodly plants then are meant all the faithfull transplanted out of the first Adam by the mercifull hand of that heavenly husbandman and planted in Christ Jesus the true vine from whom sucking sap as the woman diseased of the bloody issue drew vertue by a true and lively faith and being incorporate in him they bring forth the good fruit of holy obedience these plants are called the Lords pleasant plants Isay 5. 7. which he has planted with his own right hand and branches which he has made strong for himselfe Ps 80. 15. Trees also of righteousness transplanted out of nature planted into Christ by grace and at last from grace to be transplanted to be with Christ in glory Isay 61. 3. Why also they are compared to Pomegranates has been touched not being like Hoseas empty vine Hos 10. 1. Or that empty reed which in derision was put in Christs hand Matth. chap 27. 29. But because they are replenished with the graces of Gods holy spirit sweet and delicious to the soul as the granes of the Pomegranate are to the mouth yea some of them full with these graces Act. 6. 3. 5. 8. As a vessell is full although not full as the fountaine is said to be and which communicates to others As for the rest towit the fruits here spoken of to insist upon them in particular and shew the excellency of every one of them I mind not partly because we have spoken of some of them already Chap. 1. Verse 12 13 14. c. And specially because by these excellent sweet and precious spices it is the scope of the Holy Ghost only in generall to â—how the excellency sweetness and pretiousness in Gods sight of his own elect his graces in them and their fruits of obedience These plants which bring forth such fruits hath the Lord planted in all ages by the Ministry of his holy Prophets Apostles and faithfull Ministers as Paul sayes of himself I have planted and by the wholsome and still waters whereof David speaks of pure and heavenly doctrine Psal 23. 2. These has he watered as it is written in like manner Apollos watereth from which planting and watering of the externall Ministry accompanied with the planting of the Lords right hand and watering of his grace or internall and divine efficacy as it is also added but God gives the increase from hence I say do spring the saving knowledge of God unfained repentance a lively faith a stedfast hope fervent love holy Humility Meekness and mercy mortification of the flesh watchfulnesse and prayer sweeter before God than all the sweetest incense and such fruits of holy obedience that in value exceed all the chiefest spices Observations 1. Seeing Christ's Church consists of such excellent plants let every one labour to adjoyn himself thereto otherwise being but as stinking hemlock fit onely for rooting out and casting into the pit of eternall perdition As also to be a right plant replenished inwardly with saving grace and bringing forth outwardly the sweet smelling fruits of holy obedience and not a bastard or degenerate plant whereof the Lord speaks by his prophet Jeremy cap. 2. 21. or an empty Vine bringing forth no fruit or if any as the Lord complains but sowre and unsavoury grapes Isai 5. 2. Seeing the godly are the Lords plants in his pleasant garden which bring forth such fruits O happy are all those faithfull pastors whose ministry the Lord uses to plant and water such plants and to make them fruitfull in such excellent fruits Worthy is this work and may be called opus operum glorious is this employment let blind and profane worldlings think of it as they list great also is the blessing and joy that a pastor may have if he find that the Lord by him has planted a few or one of these plants and great shall be the reward of such planters in heaven 3. If the godly be the Lord 's precious plants and his noble Vine as in Jeremy he calls them Jer. 2. 21. let the destroyers of these plants and layers of the Lord's vineyard waste as the Psalmist complains Psal 80. consider what fearfull revenge abides them and wrath from the Almighty God hangs over their heads Vers 15. A fountain of gardens a well of living waters and streams from Lebanon In the former verse Christ called his Church A fountain sealed up which doth water all her plants and here she ascribes all the praise thereof unto him affirming that he is the fountain of the gardens c. that is Look whatsoever waters of life is in her or in any particular Churches without challenging any part of that to themselves they flow from him onely as the prime and head fountain and it is onely out of his fulnesse that they receive grace for grace Joh. 1. 16. For as the
he comes to her and calls and knocks yet she opens not unto him but maketh excuses This is from that bosome corruption vvhereof the Apostle complaines Rom. 7. vvhen through neglect of daily examination prayer and resolution with David the bensell of a holy watchfulness and trimming of our lamps doth slacken Psal 119 53. and like the wise virgins vve sleep as vvell as the foolish till Christ he avvake us 2. The ingenuity of the godly may here likewise be seen like Pharaoh's butler not blushing to confesse their faults and infirmity that God may get glory though vvith confusion of their own faces and therefore the Church here confesseth that she had fallen asleep into carnall security as Paul confesses his persecution of Christs Church and of all sinners that he was the chief 3. Here we perceive the difference between the godly and the unregenerate and between the security vvherein the one falls and the security of the other In the godly there are two principles flesh and spirit vvhereas in the unregenerate there is but one for they are all flesh and therefore the godly though they sleep yet their heart vvaketh and so their sleep is like an unsound slumber but the unregenerate their sleep is like a dead lethargy out of vvhich they cannot be awaked as also the godly only sometimes fall into this sleep but the unregenerate continually do lye therein 4. We see here by her confession that a true Christian has a discerning Judgment of his ovvn spirituall estate and is sensible of his soules sickness or health and what is the work of the flesh and of the spirit in him as vve see Rom. 7. 19 20. c. And that he should thankfully and to his comfort acknowledge the good as well as humbly the evill that is in him 5. Hence also we may consider vvhat is the best estate of the heart to wit a waking heart or soul which the more it be waking or watchfull the lesse it is in danger of its spirituall enemies and more ready and fit for receiving grace and intertaining its blessed bridegroom Christ 6. Whereas he comes first in this her slumbering security to her and calls and knocks to awake her out of the same we see the Lords gracious goodness vvho deales not with us as vve do deserve and vvho like that loving shepherd that sought the lost sheep seeks us in like manner first as the Lord did Adam else vve should never be able to avvake and seek after him 7. By her acknovvledging that it vvas the voice of her beloved that knocked we see that the godly like Christs sheep can discerne their shepherds voice and put a difference betvveen it and a stranger's betvveen the green vvholsome pasture and still vvaters whereof David speaks Psal 23. and betvveen that vvhich is hurtfull and unvvholsome or those poysonable waters mentioned Rev 8. 11. whereby many died 8. The word of God preached is here called Christ's voice and acknowledged so by his Spouse whereby we see what reverence the godly carry to the Word how it ought to be haunted unto heard and obeyed and the cause of the contrary to be this that men mistake with young Samuel that to be man's word which truly is Christ's own voice 9. To this voice of Christ is attributed here not onely calling but knocking which should warn us to try hereby whether we be Christ's Spouse or no by the power that we find in his Word upon our souls and at the dore of our hearts if it be as a knocking and procure an opening of them as it did the heart of Iydia Act. 16. 14. and of those three thousand that were converted to the faith by one Sermon of Peter's Act. 2. 41. 10. For performance of these holy duties which the Lord requires at our hands for our own good let us frequently meditate what great pains and sufferings he has undergone for us what great love and kindnesse he has shown to us and with what long-suffering patience he waits for our repentance all which if they tend not to our conversion they shall assuredly tend to our conviction to wit that he has so long stood at our doores calling and knocking till his head was full of dew and his locks with the drops of the night and yet we have not opened Vers 3. I have put off my coat how shall I put it on I have washed my feet how shall I desile them Here by way of confession against her self is set down her excuse of suffering her beloved to stand so long knocking at the dore of her heart and that she opened not unto him which was That she had put off her coat and therefore how should she put it on again She had also washed her feet and how should she defile them again This putting off her cloaths being we know for to compose her self to a setled rest in the warm bed of security and carnall ease out of which she professes that she is very loath to rise as we see on the contrary that the keeping on of cloaths is a token of care and watchfulnesse Nehem. 4 23. which is recommended to all and therefore Luk. 12. 35. our Saviour exhorts all men saying Let your loins be girded about and your lamps burning and be ye your selves like unto men that wait for their Lord when he will return from the wedding that when he commeth and knocketh they may open unto him immediately The washing also of the feet was a custom of these Eastern hot Countries both before they went to meat or to rest and sleep and therefore by saving that she had washed her feet and how should she desile them again she expresses as is already said how loath she was to arise from the warm bed of carnall security Under which two excuses are comprehended all other of like sort which flesh and blood doth minister for hindring to rise and open to Christ and obey his calling such as we see Matth. 22. and are usually suggested by our corruption as the quitting of our pleasure or profit our ease credit or companions if we do so and that we shall fall in disgust hatred and obloquie and other like inconveniences Neither is it a fit time as yet but as Foelix said to Paul Act. 24. 25. we may take a more convenient season for that or the like purposes c. Such excuses do absenters of themselves from publick exercises of divine worship make and prophaners of the Lords Sabbath such also do covetous extortioners revengefull oppressors unclean whoor-mongers riotous drunkards and the like frame to themselves and obtrude and all for this end to keep Christ out though he frequently call and knock at their door to enter in Observations 1. We see hereby that it is not an easie matter but a very hard and difficult one to bring the soul and Christ together into a neer and constant fellowship wherein as Abraham did not with Sarah concerning Isaac's immolation
is it to apprehend by desertion such an one to be against it 2 Of Ability to work what he wills and if once he pronounce sentence there is no way to eschew it Eccles 8. 4. 3 Eternity for God abides for ever which makes his favour or anger the more considerable and the apprehension thereof so grievous that it swallowes up the soul and till his favour be regained to be altogether restlesse Besides this threefold quality of the object the relation wherein the Lord stands to a believer is most near and dear for he is a friend a father and a husband the most active friend the kindest father and the most loving husband the losse of one of which is great but of all three most grievous And therefore is the soul restlesse till he be regained Lastly the Lords operation in the soul makes it so restlesse he having made the heart of his children like Noah's dove no rest till it rest in him and at last with him or being like the Mariner's Needle therefore said David Return to thy rest O my soul or as that Antient Fecisti nos Domine ad te irrequietum est cor nostrum donec requiescat in te Observation By the Church her constant seeking of Christ let us learn in like manner never to faint nor give over yea though we â—ind no comfort in the means by which he is to be sought and albeit in place of raising us up we be yet farther cast down yet let us never despair of finding him as long as we have a heart constantly to seek after him Vers 8. I charge you O ye daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love Being frustrate of the comfort which she expected at the hands of the Watchmen and by them being yet more cast down here she requires help of her friends whom she calls Daughters of Jerusalem as we see them styled so before Cant. 1. 5. 2. 7. 3. 5. that at least they would recommend her spirituall condition and disconsolate estate in their prayers to her welbeloved which she calls a telling him that she is sick of love And to this effect she layeth it as a strait charge upon them which sheweth both her vehemency of longing and desire after her beloved as also that it is the duty of Christians as members of one body to have a fellow-sympathy with their distressed fellow-members any way and out of the same earnestly to recommend their case and condition to God not that he is either ignorant of their condition or carelesse and unmindfull of the same but that she would have the concurrence of their prayers with her own because as the Apostle tells us she knowes that the prayers of the faithfull if they be fervent avail much even when they intercede for the ungodly as we see in Abraham's for Sodom and therefore much more for the Lord's Saints As for this love-sicknesse whereof she speaks and which is her spirituall condition which she requires to be recommended to God we have spoken thereof already chap. 2. 5. and which shewes here that nature or flesh bears not the sway in her which would have reasoned thus I have risen and opened unto him I have also sought him and called upon him and yet he has withdrawn himself from me and would not make answer yea by occasion of seeking him further he has made me to be smitten and wounded and therefore why should I any more set my heart upon him or by my selfe or others make any search for him Thus I say would flesh and blood have reasoned but the godly are not led by the wisdom of the flesh nor consults therewith as Abraham did not with Sarah when he went to offer up Isaac but they are led by the Spirit of God who teaches them perseverance in well-doing and the more they suffer for Christ or in seeking after him the more to love him and to be love-sick for him which makes the faithfull the more they suffer persecution for his Name their love to his cause and zeal for the same still to increase with their fervency in prayer and courage for the truth than any wise the same is seen to be in peace and prosperity Act. 5. 45. Observations 1. Whereas notwithstanding of her hard sufferings by the Watchmen that she the more vehemently expresses the fervency of her affection to her Beloved and no waies desists from seeking after him we see That true grace growes up with difficulties as Camomill does the more it is trode on or the fire burneth the bolder the more it is blown and therefore the godly wherein this is found are compared chap. 2. 2. to a lilly that groweth up among thorns as Israel encreased the more in Egypt notwithstanding of their sore bondage 2. By her addresse to the daughters of Jerusalem requiring the aid of their prayers and manifesting to them her spirituall disconsolate estate we see an imitable example to be followed in the like case by all for thereby both the soul gets a vent as it were and is greatly eased occasion also is given of finding perhaps unexpected comfort and many are set on work with such a soul to knock at the gate of grace with the importunate widow to get what is desired 3. We see that it is not onely for our selves that we should pray but for others as our Saviour hath taught us saying Our Father c. for this doth charity require which is ever joyned with true faith and showeth that by that fellow sympathy we have of the distresses of others we are truely of the communion of Saints 4. Whereas she saies Tell him that I am sick of love we see in like manner the familiarity into which the godly are admitted by prayer even to tell Christ what are either our own wants or the case and condition of others recommended to our prayers as a child is admitted by his father to tell him and crave of him what he would have with that comfortable assurance also If those who are evill will give their children good things much more will he who is the Father of mercies and goodnesse it self Vers 9. What is thy Beloved more than another beloved O thou fairest amongst women what is thy beloved more than another beloved that thou dost so charge us Followeth in this verse the Answer which these daughters of Jerusalem make to Christ's Spouse desiring of her to be informed further of the excellency and rare parts that is in her well-beloved beyond any other which makes her so affectionate towards him and so peremptorily to adjure and charge them And while thus they answer her the title which they give unto her is that same whereof we spake before chap. 1. 8. and which her beloved gives unto her then calling her the fairest amongst women this beauty of hers not being in outwards for the Psalmist tells us otherwise that she is
grow up by degrees unto maturity and ripenesse till they come to such a perfection as to bring forth fruits whereon our Saviour is said here to feed to show his delight in a Christian obedience as a hungry man has in meat and drink Likewise he is said to go down not onely to his garden in the singular number meaning thereby the Catholick Church in generall which is His as has been shown before by a manifold right but also to his gardens in the plurall there to feed denotating every particular Church and every soul in them over whom he has a speciall and particular inspection and to whom he has promised his comfortable presence and constant abode with them Ioh. 14. 13. The end of which his presence by the power of his Spirit with his Church and externall ministry thereof is To gather lillies that is to gather together all his Elect that before his second comming they may be all one flock in one sheep-fold under one shepheard which Elect of his why they are called Lillies we have shown before Cant. 2. 1. Observations 1. We see though Christ seem to withdraw himself awhile from his Church or garden and seem to neglect her as the Disciples said Mar. 4. 38. Dost thou not care that we perish and though he seem to leave any true member of her under spirituall desertions yet he is in his garden and shall be present with her and her true members constantly to the world's end 2. If Christ be present ever in his Church as in his garden and gardens in particular by a particular inspection as he had of him who wanted the wedding garment and of Nathaniel Ioh. 1. 48. Then how watchfull a eye should we have over our selves considering that we are in his sight continually who walks in the midst of his Golden candlesticks and has eyes as a flame of fire Rev. 1. 14. to observe our wayes and shal be our judge at the last day 3. We see what our hearts and lives should be if we belong to this his garden and be true members of his holy Church to wit our hearts should be like beds of sweet spices sowne with heavenly vertues and our lives should bring forth sweet fruits such as Isay speaks of whereon Christ may feed and not as alas the lives of most do sowre grapes to set our teeth one day on edge Isay 5. 2. 4. The gathering we see of the elect and their effectuall calling to be Lillies in his garden is ascribed to Christ for he onely opens the heart like Lidia's and does teach the same therefore both by pastor and people from him let the same to wit his grace of conversion be earnestly sought and implored and all the glory thereof to him alone be only ascribed Vers 3. I am my beloveds and my beloved is mine he feeds among the Lillies Here the sweet assurance that the soul had before of a comfortable communion with Christ beginnes to revive againe under the former spirituall desertion and that joy of her salvation whereof David speaks Psal 51. beginnes to be restored to her againe Of which words because we treated before chap. 2. 16. we supersede any more to speake of them here Vers 4. Thou art beautifull O my love as Tirzah comely as Jerusalem terrible asâ—an army with banners Here beginnes the second part of this Chapter wherein the beloved renewes the praise of his spouse after the same manner and almost in the same words as he had done before in the fourth Chapter and yet without any tautology as might be thought or superfluous repetition but most fitly and requisitly he speakes in so kind a manner to his spouse after his former silence chap. 5. 6. Now to her comfort to testifie his presence again and that notwithstanding of her former faultiness which had made him to withdraw himself from her and suffer her to indure such distresse yet he would not fully nor finally desert her as also in respect that she had bewailed her offence and had risen and sought him sorrowing lest by her sinne and security it might seem she had lost his love and her former comeliness in his sight therefore for her comfort he renewes the commendation of her beauty as she had renewed her carriage and addes thereto that thereby he might witnesse to her the constancy of his liking In this verse then she is commended 1. From her beauty 2. From her comeliness and 3. From her terrour to her enemies first then she is said to be beautifull as Tirzah which was a city in Canaan not farre from Samaria wherein for pleasantness of Situation Jeroboam built his royall place and thereafter the kings of Israel kept their court as we reade 1 King 14. 17. Next she is said to be comly as Jerusalem whereof already we have spoken at large which was not onely commended for sanctity as the holy City chap. 1. 5. but also from peace and the exercise of true religion and publick worship in her beyond all other places whatsoever Lastly she is compared in respect of her estate Militant on earth to an army terrible with banners 1. The Generall of which army is he whom Joshua saw Joshua 5. 14. The captaine of the Lords hoste victorious ever and triumphant over all his enemies who is described Rev. 19. 12. c. on whose head are many crownes whose eyes are as flames of fire and whose name is King of kings and Lord of lords blessed for ever 2. His souldiers are all sonnes to the most high and coheires with their Generall of a heavenly kingdome of undanted courage in greatest extremities as Martyrs have proved and of invincible valour more then that of David or his worthies and so there was never so noble and valiant army as this 3. Their armour is armour of proof and spirituall as we have Eph. 6. 4. Their banner or Ensigne is the Crosse of Christ and his bloody sufferings under the colours of which avowed profession they constantly and couragiously fight 5. They are all one compact body in a holy unity of faith and love though they be dispersed thorow the whole earth marching all orderly in their severall stations wherein they are set by their great generall and 6. These are their priviledges 1. Wounded they may be but never killed nor over come finally 2. They are sure of victory over all their spirituall enemies yea over death and the grave it self and to triumph in the highest heavens and 3. Each one for his reward shall receive an incorruptible crowne and a glorious eternall kingdome with Christ Jesus for ever Observations 1. Seeing the estate of Christs Church here is Militant and therefore compared to an army therefore Let all her true members expect no ease rest or security on earth but rather the uttermost daily that either the craft or malice of Satan can plot or practise and therefore arme themselves with the compleat armour of God be still on their
are compared to these fish-pooles for their cleerness like water in the knowledge of Christ and his truth and seeing her self and her own wayes or else for her mournfull disposition in shedding teares for her owne sinnes and the sinnes of the times as we see Ezek. 9. 4. and Psal 119. 136. Lastly he speaks of her nose or spirituall sense of smelling what sweetness is in Christ and in the graces of his spirit as also whereby she discernes between truth and errour the noysome smell of sinne and fragrant smell of godliness and which nose of hers for beauty and comeliness he compares to the towre of Lebanon which Solomon built as we reade 1 King 7. Observations 1. Where her faith signified by her neck is compared to a towre built of white Ivory which denotates purity and holiness we see then where holiness without which no man shall see God Heb. 12. 14. is not joyned with faith that faith is not true nor saving Jam. 2. 14. 2. Seeing the Churches eyes for the reasons before named are compared to fish-pooles we see then that ignorance and impenitâ—ncy are not suteable to true Christianity 3. The church has a spirituall nose or smelling and such-like other senses Let us try then if we be true members thereof by this that we have the like and thereby discerne as is aforesaid else if we have but coporall and naturall senses like unto beasts we are not to be accounted better yea our condition shal be worse then theirs Vers 5. Thine head upon thee is like Carmell and the haire of thy head like purple the king is held in the Galleries Her head whereby is understood her soul because as the head is the chiefest part of mans body so is the soul the chiefest part of mans whole frame and composition the same I say is compared to Carmell and the hair of her head like unto purple which Carmell was a fertill plot of ground whereof we read Nahum 1. 4. And therein a pleasant City so called which was situate in the hilly part thereof and belonged to the tribe of Judah as we see Joshuah 15. 55. From which the inhabitants were called Carmelites as we have it 1 Chron. 11. 37. Whereby is signified that as a fertill field is plentifull in good graine or pasture or a City is full of rich things and inhabitants even so her soul is stored with the knowledge of God Phil. 1. 11. and fruitfull in the graces of his spirit Eph 3. 19. Rom. 15. 14. Whereunto is subjoyned that the king is held in the Galleries to show that as kings who have their Galleries of pleasure to walk in when they would sted fastly behold any object wherein they delight they stand and are taken or held with that whereon they look and take such pleasure in Even so this blessed bridegroom of hers who is King of kings and Lord of lords when he looks on his Church and his own graces in her whereby he made her so beautifull in his sight he stands as it were and is taken more and more with the love of her even as he said before Chap. 4. 9. Thou hast ravish't my heart with one of thine eyes and a chain of thy neck Observations 1. Seeing the soul which is called here the head is compared in a true Christian to a fertill and well replenished field or populous City like Carmell how unfit are they to be called or accounted true Christians whose soules are altogether empty of the saving graces of Gods holy spirit like that house which was the receptacle of seven unclean spirits which were worse then the first that had gone out of the same Luk 17. 26. 2. Where it is said that the king is held in the Galleries we may see the admirable excellency and beauty of grace that it ravishes as it were with the delight thereof God himself who is the author of the same so that he takes more pleasure in beholding one beautified soul therewith though a poor Lazarus then in all the kingdomes of the world and the glory thereof wherewith Satan would have tempted our Saviour which should make us the more carefull to attaine to grace and count that soul happy which is beautified therewith this spirituall glory which is had here being the onely sure pledge of that heavenly glory which is to be had hereafter Vers 6. How faire and how pleasant art thou O love for delights The Bridegroom having thus praised his beloved her beauty and comeliness severally and in parts from the very feet upwards to her head now with admiration as it were he praises her beauty in the whole as being beautifull and comely throughout both by the perfection of parts here as also beholding her according to his acceptation of her as such not seeing any iniquity in Jacob Numb 23. 21. and as he will make her to be to himself hereafter by the perfection of degrees to wit a glorious Church without spot or wrinkle Neither here does he onely call her his love but his love for delights which is a very Emphatick speech and forcible declaring thereby both his surpassing love towards her and his delight in her for we may love many persons and not as he does here place our whole and constant delight in them so that as his Father spoke of him from Heaven This is my onely beloved sonne in whom I delight so does he of her This is my welbeloved spouse in whom I delight Eph. 5. 27. Observation Whence we should learn that if the Lord his delight be so much in us as to call us his love for delights being onely as Abraham said of himself but base Dust and ashes Gen. 18. 27. or as David professed wormes and sinnefull wretches unworthy to be beloved Psal 22. 6. Job 25. 6. O how much then should we love so good a God and make him our love of delights whose excellency farre surpasses all things or persones wherein the sonnes of men can any way delight the excellency or beauty of any creature being but small rayes of that infinite excellency and beauty that is in himself who is the creator Psal 51. 5. Ezek. 16. Vers 7. This thy stature is like to a palme tree and thy breasts to clusters of grapes As Jacob in blessing his sonnes after he had blessed seven of them he falles out into these words I have waited O Lord for thy salvation Gen. 49. 18. and then proceeds after to the blessing of the other five even so after our Saviour had praised his Church in many particulars and had subjoyned in the generall how fair and pleasant she was as his love for delights he proceeds thereafter to her praise in more particulars as yet and here in this verse to the praise of her stature and breasts first then he compares her stature to a Palm-tree which tree is commended 1. For talness and height 2. For being eaven and straight 3. For perpetuall greenness 4. For thriving though
sucked the breasts of one Mother that so she might injoy his presence as Brothers and Sisters that are of one family usually do for then she would manifest her love to him by delighting in his fellowship and kissing him with the kisses of most entire affection Now brother-hood signifies a meer Conjunction or consociation which some expresse in these three words of race place and grace or which is 1. By bond of nature and in which sense Christ is become our brother by taking our nature on him 2. By confederation or covenant as was that between Jonathan and David 2 Sam. 1. 26. and of which sort there is mention made Zach. 11. 14. between Israel and Judah And in this sense also by the covenant of grace Christ is our brother 3. For being companions in alike estate as brethren in affliction whereof Job speaks Job 30. 29. And so was Christ likewise herein with his Church on earth and 4. For being of alike conditions manner and practise as Simeon and Levi were said to be Gen. 49. 5. and as a slouthâ—ull man by Solomon is said to be a brother to a waster Pro. 18. 9. And so in like manner by communion of grace and sanctification his Church being holy as Christ is holy he is said to be our brother Heb. 2. 11. This then is the desire of the Church here that as Christ is her brother by unity of nature or race by incarnation Heb. 2. 14. so he would be by communion of grace and sanctification as Heb. 2. 11. And as a brother he would be lovingly affected to her familiarily conversant with her and kindly compassionate towards her in all her difficulties or griefs like one that had sucked the breasts of her Mother that is like one of neerest and fullest Conjunction as not onely having one father but one Mother also and fostered upon one breast as we see in Joseph's affection and carriage for that cause to Benjamin beyond all his brethren Gen. 43. 29. Then does he subjoyne these words when I should find thee without I would kisse thee whereby she expresses that the fervent desire of Christs fellowship and communion with her is here accompanied with a promise of all carefull and affectionate duty whereby she can manifest her love or longing for him and as formerly she sought him ever till she found him so now she sayes when she shall find him without she would kisse him thereby giving us to understand both the right way to seek Christ and to carry towards him when we have found him He must be sought then 1. Not sitting at our owne ease within dores but by taking paines and going out therefore it is said Pro. 1. 20. that wisedome is without and cryes in the streets yea we must go out of ourselves by self-denyall that we may find him and in him all grace and goodnesse Matth. 16. 24. 2 This also showes with what a ready mind we should go forth and meet Christ and welcome him when in his holy ordinances he comes unto us as Laban went forth with Alacrity to meet Abrahams servant and invited him to come in as the blessed of the Lord Gen. 24. 29. 31. Or as it is said Matth. 25. 6. That this was the cry that was at midnight to the virgins saying behold the bridegroome cometh go yee out to meet him And not onely does she professe that she would go forth and attend his coming but also when she had found him without she would kisse him which was the ancient manner and is yet of salutation and welcoming which kisses are either like that of Mary Magdalen's when she kissed his feet of humble affection or those whereby the Psalmist willes all men to kisse the Sonne lest he be angry and they perish in his wrath Psal 2. which are of homage and humble submission And yet by doing so she sayes she should not give any just cause to be either ashamed as Isay speaks Isay 54. 4. or despised as David was by Michal for doing that which was not comely or decent for a modest and chast virgin to do 2 Sam. 6. 16. Observations 1. According to the Churches wish and desire here seeing Christ is become our brother 1. By incarnation 2. By confederation 3. As companion in alike condition and 4. By communion of grace and sanctification then let us honour him as our elder brother love him and sympathize with him and in a word as the neerest kinsman under the law was bound to do a kinsmans part to the defunct kinsman so let us do a brothers part to our dearest brother who hath died for us 2. We see when Christ comes to us how cheerfully we should not onely open to him when he stands and knocks at our dore as Chap. 5. 2. but should go out to meet him seeking all the occasions of the increase of grace and of finding Christ in the meanes thereof and thus we should hunt after the blessing with Jacob while as prophane Esau's are hunting after carnall pleasures and when we have found him with all the kind imbracements of faith as Simeon got him in his armes so should we clasp him in the armes of our soul applying him to us and we complying to him and we should kisse him with the kisses of love and loyall obedience 3. Though it be the custome of prophane Ismaels to mock the religious for religious duties or like Michal to despise them yet the spouse of Christ and her true members are no whit scarred thereby nor moved more than David was to desist therefrom but rather to insist therein with courage and constancy because they labour onely to approve themselves to the Lord therein their own conscience and the truly godly and therefore as the woman in the Revelation has the Moon under her feet Rev. 12. So they tread and trample with a holy contempt all such despising and goe on Zealously in their godly course Vers 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drink of spiced wine of the juice of my Pomegranates 3. His left hand should be under my head and his right hand should embrace me 4. I charge you daughters of Jerusalem that yee stirre not up nor awake my Love untill he please In this verse she showes that furder she would do than kisse him finding him without to wit she would lead him and bring him into her Mothers house which house what it is we have shown before Chap. 3. 4. But how comes it to passe that she sayes that she would lead Him seeing He must be our leader and guide in all our wayes as David prayes O send out thy light and thy truth and let them lead me and bring me unto thy holy hill Psal 43. 3. And againe Thou will guide me with thy counsell and after receive me to glory Psal 73. 24. I answer this is onely to show that the Church now having stirred
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
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