contrary the same is to worldlings who have their portion in this life which is their Non ultra and sing a requirem to their souls when their barns are full which they think to enjoy many yeares when they have not perhaps many hours to remaine therewith 2. Seeing more particularlie the gift of reconciliation and sense of Gods love to her thereby and with a neerer union is her desire above all things Let us try if we be true members of Christs Church if this be our's in like manner Else if we be not like to her in her desires and delights it is a token that we are no true members of that mysticall body 3. Seeing the spirituall benefits which we receive do come to us by his Word and ministrie thereof as the kisses of his mouth Let us highly esteem of the same as that man did Matth. 13. 44. of the Field wherein the rich treasure was and as David professeth Psalm 19 and 119. which if we do not but vilifie his mouth we will also vilifie the kisses of his mouth 4. But how comes it that she so boldly and familiarly talkes with Christ let him kisse me Should not fervour of affection have with it humility of reverence To this Bernard answers saying Ne causemimi praesumptionem ubi affectio urget reclamat pudor sed urget Amor qui nec consilio temperatur nec pudore fraenatur Whence we observe that if our souls tell us truly that we love Christ we may boldly come to the throne of grace and find loves speech graciously accepted For thy loves c. This is the reason of her so great desire of the kisses of his mouth as the evidence of his love towards her because his love is so sweet and comfortable that it is beyond all comparison and therefore is not onely like but better nor wine Which being the principall thing that is used in banquets to make the heart cheerfull is therefore put here for all the most comfortable delicate and delightfull dainties which are used at most royall banquets as we see Esth 1. the sweetness of whose love which she so commends sweetens the most bitter things that the godly can suffer for him even death it self and makes all other things which were sweet to flesh and blood before and offensive to him to be most bitter and disgustfull as we see in all true converts This love of Christ is twofold towards his Church or there are two sorts thereof the first is called amor bene placiti seu benevolentiae or the love of his good pleasure the other is called amor complacentiae or the love of his good liking the love of good pleasure is before man was and eternall and is that whereby from before all beginning in that decree of his election he chose so many as the freely loved unto eternall salvation the love of his good likeing is in time when man is and walking in the wayes of the Lord's obedience the Lord is well pleased with him This love of Christ towards his Church has these properties ensuing 1. It is a love whereby he loves us first as we have it Ezek. 16. and 1 Joh. 4. 19. 2. It is a free love without either foreseene merit against the Papist or for foreseene faith against the Arminian and as we have it Hos 14. 4. 3. It is a servent and great love as is showne us Joh. 10. 15. that he gave his life for us especially being his enemies and which is so great that the Apostle tells us it passes all knowledge Eph. 3. 19. as Augustin sayes quod tantus tantillos et tales tantum dilexerit 4. It is an eternall love as we see Joh. 15. 9. both à priori in beneplacito therefore our salvation being grounded thereon is sure à posteriori because it shal continue towards us for ever 5. It is a matchles and incomparable love so that the love of Jacob to Rachel or Jonathan's to David or a mother 's to a child cannot be compared thereto And therefore as is said of Christs sorrow Lam. 1. 12. so may it be said of his love Behold and see if ever the like love was as is my love or as the Jewes said of his love to Lazarus so may we with admiration say Ecce quam amavit 6. Lastly it is an Immutable love Joh. 13. 1. Ro. 8. 35. so that though we sin by falling but not walking therein he may correctus with the rods of men but his loving kindness he will never take from us But why speakes he of loves in the plurall number I answer 1. this is to shew not onely the plentifull and super aboundant measure of this love which I may rather call unmeasureable and as the Apostle speakes passing all knowledge but likewise 2. to shew the diversity of the manner of manifestation of the same and how from this inexhaustible and large Ocean so many lovely streames do flow as election vocation justification Sanctification and in end glorification all which proceed from Christs free love to us and are as so many loves or love tokens of his Now this love is compared and preferred to wine 1. Because as wine is pleasant and delectable as we see Pro. 23. 31. so there is nothing so pleasant and delectable to the christian soule at all times and in all estates as Christs love and the meditation and perswasion thereof 2. As wine rejoyces the heart therefore is called a cheering liquor Psal 104. 15. See Pro. 31. 6. so nothing rejoyces the heart of a true Christian so much as Christs love though one injoyed all the honours pleasures of the whole world although the whole world should hate him yet he cares not if he have the love of God and of Christ Jesus his Lord 3. Wine is medicinall as we see Luk. 10. 34. And so is the love of God both in the effects and assurance thereof to a wounded spirit or sick soule longing for cure and comfort as the spouse does Cant. 2. 5. 4 It stirres up courage in hostlie encounters so doth Christs love the meditation and perswasion thereof against all our spirituall enemies yea and death it self Rom. 8. 35. Psal 23. 4. 5 It refreshes and repaires like Jonathan's hony comb decayed strength in fainting and so does the contemplation of Christ's love when the soul beginnes to faint in trouble or temptation 6. Solomon sayes Pro. 31. 7. that wine makes a man forget his misery and so does the love of Christ and the assurance thereof whatsoever misery or hard estate he be in in this present life because he lookes over all that and as the people did in the wildernesse on the brasen serpent so he fixeth his eye upon the love of Christ and the sweet fruit thereof which he shall enjoy at last 7. Wine was used likewise in legall sacrifices as we see Num. 15. 5. And so in all our spirituall sacrifices of prayer and praise
of the love of God wherewith he first loved us and which love is the Christians tribute due to his God who sayes My sonne give me thy heart and may be the Lords questionary tryall to every soule to know if it be his as our Saviour said to Peter Lovest thou me and If any man love not the Lord Jesus sayes the Apostle let him be accursed 1. Cor. 16. 22. Of this love we have to consider 1. what it is or quid sit 2. The sorts thereof or quotuplex sit 3. The properties of it or qualis sit 4. The marks or tokens thereof 5. The fruits and effects of it and Lastly the motives or perswasions thereto First then this love is a holy affection of the heart wrought in the elect by the holy spirit whereby out of the sense of his love to them and of that excellency that is in him they love him with a holy fervent and constant affection Secondly this Love to Christ is twofold intensive and appreciative 1. The intensive is that whereby the soule in a full bensell as it were is caried to love Christ which notwithstanding may sometimes in temptation be seen to slacken and to faile in the fruit thereof as we see in the falls of the Saints 2. The appreciative is that whereby the soul still esteemes the Lord and his favour and values the same with David above all things Psal 4. 6. Thirdly the properties of this love are these 1. It is a fervent love and not like that Laodicean-zeale Rev. 3. 16. but like that of Jacob's to Rachel which therefore facilitates their service and obedience to him and makes his yoke light 2. It is faithfull like that of Jonathan's to David in adversity for Christ as well as in peace and prosperity from Christ 3. It is fruitfull like that tree spoken of in the first Psalme and so not in word only but as the Apostle showes 1. Joh. 3. 18. reall and indeed therefore sayes our saviour to Peter and in him to all pastors Peter lovest thou me then feed my sheep And in like manner to all Christians if yee love me then keep my commandements 4. It must be transcendent above the love that we carry to whatsoever is dearest to us even our owne life therefore sayes our Saviour he who loves father or mother better nor me is not worthy of me As it is said then of the vertuous woman Many daughters have done worthily but thou surpassest them all so what ever love we carry to other things this must surpasse all in like manner 5. It must be constant as his love is to us Joh. 13. 1. and therefore not like Amnon's to Tamar but as our Saviour saies to the Church of Smyrna Rev. 2. 10. be thou faithfull unto death and I will give unto thee the crowne of life Fourthly the marks and tokens of this love are these 1. To have him often in our mind and mouth the first by Heavenly meditation the second by holy communication both by speaking of him and speaking to him 2. To delight in his speech to us by the Ministry of his word for which cause we see that David sayes Psal 119. 103. How sweet are thy words unto my taste yea sweeter then hony to my mouth and the spouse Gant 5. 16. and 13. sayes His mouth is most sweet and his lippes like lillies dropping sweet smelling Mirrh 3. To esteeme highly of his love-tokens to wit the graces of his holy spirit both in account and valuation and care of their right use and conservation and therefore neither to greeve nor quench the spirit of God 4. To rejoyce in his presence above all things in whose presence at last is fulness of joy and like the Solsequium to be sad for his absence as we see was David's querimony Psal 22. 1. and the churches sad condition Cant. 3. 1. 5. To obey and please him therefore Exod. 20. 6. the loving of him and keeping of his commandements are joyned as we see our saviour does in like manner Joh. 14. 23. And specially to do this in the upright discharge of our particular callings therefore said our Saviour to Peter Lovest thou me then feed my sheep 6. To love those whom he loveâ— or whatsoever has a neer relation to him as his friends his cause his image which every true Christian is and his poor members For we know that the usuall proverb is He that loves me will love my dog 7. To study an assimilation of manners or complying to him in being holy as he is holy learning of him to be humble and meek For we know that this procures greatly increases and conserves friendship as we see in the example of Jonathan and David 8. Impatience to see him wrong'd as we see in Moses and Phinea's zeale Therefore where this Love is there will be a hatred and rebuking of sinne as wee see Eph. 5. 11. and Christ's quarrel will be a common quarrel as we use to say If we dearly love a man we will party him and never ask his quarrell 9. Where one loves he lives as we say anima est potius ubi amat qudm ubi animat therefore the drunkard lives where his cups and Companions are because he loves them and so does avaricious person where his Gold is which he makes his God and where his heart is even so the godly soul his life is where Christ is in the Heavens because his love is there and his heart is where his treasure is above 10. Where love is there is longing for a full fruition of the thing loved as the Bride of the Bridegroom even so where the love of Christ is there is a longing till we get that full fruition of him in glory spoken of by the Psalmist Psalm 16. 11. when as the spouse speaketh Cant. 2. 17. that joyfull day shall break and the shadows that are here shall then flee away therfore is the Churches prayer Rev. 22. 20. Come Lord Jesus come quickly Fifthly the fruits and effects which this love we carry to God produces are these 1. Prospering therfore it is said Ps 122. 6. they shall prosper who love thee this being the best and surest way to thrive whereas the want of the Lords love has bin the cause of decay and destruction to Kingdomes Cities great families and persons 2. Protection therefore it is said Psalm 105. 20. the Lord preserves them who love him for which cause Satan acknowledged Joh. 1. 10. that the Lord had hedged Joh. about as he promiseth Psalm 84. 11. to be unto all such a sunne and a shield 3. If any thing fall out cross unto them according as the Apostle saies Rom. 8. 28. he makes all things work together for their best as we see in Josephs selling by his brethren and the Princes of the Philistins their causing Achish through unjust suspition to dismiss David 1 Sam. 29. 4. 4. This love which is carried to Christ as Moses rod devoured
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.
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
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 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
whole book we have first the Title it selfe or sort of writing to wit a Song 2 The excellency thereof a Song of Songs so called after the Hebrew phrayse as one would say A song that excelleth all other songs as our Saviour is called Rev. 19. 16. the King of kings and Lord of lords 3. The Author or rather penman thereof which is Solomons First then it is called A song and men use to sing for joy as we see Jam 5. 13. and Ephes 5. 18. Exod. 15. 1. Judg. 5. 1. c. And indeed the ground of the greatest joy that a christian soule can have is this that Christ Jesus hath vouchsafed to be joyned in such a straight and spirituall Union with man that he hath maried himselfe to his Church she to be his Bride and he her Bridegroome and wherefrom flowes such a communion of good things to her which the heart cannot conceive enough nor the tongue expresse Next it is called for excellency a Song of Songs as excelling all others so that it may be said of it as is said of the vertuous woman Many daughters have done worthily but thou exceeds them all the same being of the most excellent subject the most excellent persons and the most excellent and pleasant manner of Setting downe the same Thirdly the author or rather penman is Solomon who was a type of Christ and whose marriage with his Queen spoken of Psal 45. was a type of this spoken of here between Christ and his Church and who wrote this song as he was a Prophet and as Peter shews us not of the will of man but as he was moved by the holy Ghost 2 Pet. 1. 21. and therefore is not carnally to be understood but in a spirituall and a holy manner Observations 1. Seeing that this Song is so highly praised as to be called the Song of Songs Let us have the greater care to attaine to the true understanding thereof digging as it were in this excellent field to find out the treasure of true comfort and wisedom that lies hid therein 2. Seeing that it was written by Solomon as a Prophet and penman onely of Gods Holy spirit and therefore is not the word or wisedome of man but of God therefore let us reverence and receive it accordingly Verse 2. Let him kisse me with the kisses of his mouth for thy love is better then wine HEre the Church begins the Dialogue In which words is 1. her petition to her beloved and 2. the reason thereof subjoyned thereto Her petition then is Let Him kisse me with the kisses of his mouth according to that allegory under which the whole song is written as betrothed lovers do by kisses expresse their love one to another even so here the Church betrothed to Christ as a bride desires his comfortable fellowship and expression or assurance to her soule of his tender affection As for kisses we reade of sundry for sundry ends and signifiing sundry things in Scripture for 1. there is a kisse of Salutation 1. Sam. 20. 41. 2 There is a kisse of Valediction Ruth 2. 9. 3 There is a kisse of reconciliation 2 Sam. 14. 33. and Luke 15. 20. 4 There is a kisse of subjection Psal 2. 12. 5 There is a kisse of religious adoration 1. King 19. 18. 6 There is a kisse of approbation Pro. 20. 24. 26. And 7. there is a kisse of love and affection as Gen. 45. 15. Seeing therefore that she speakes here of kisses in the plurall number the kisses that she meanes are these two specially of Reconciliation and Affection to the which may be added the third of Approbation which is the sweetest of all when he shall say Come faithful servant and enter into thy masters joy And of this kisse is she most desirous as we may see Rev. 22. 17. In like manner we must understand that there is mention made here of kisses in the plurall to shew that she had need not only of one act of mercy in pardoning being reconciled or kything his free love to her but of many acts of his mercy and love because of her many times and daily sinning against him and of many new supplies of his grace to her soul in respect of her spirituall and many decayes and necessities whereby when she hath gotten faith and the like saving graces she hath need to pray and confesse Lord I beleeve but Lord increase my faith and when she hath gotten â—ood to her soul to say as they said John 6. Lord evermore give us this bread Neither is it superfluously added with the kisses of his mouth 1. Because by his mouth opened in holy Scripture he gives as it were this kisse of reconciliation while as to every penitent sinner and beleever in the blood of Christ absolution from their sinnes and reconciliation unto God is pronounced and as it were by the keyes of the kingdome of heaven the same which was shut before against them is now opened unto them 2. Because by his mouth likewise opened in holy Scripture Faith is begotten in the heart as the Apostle saith Faith comes by hearing and hearing is of the word by which saith the comfortable promises of remission and reconciliation are applied to the soul of every penitent beleever as it were Christs lips kissing their souls and whereby he speakes peace to his Saints as Isay 57. 19. and seales what is said in his word and saies to their soules that he is their salvation And 3. because by the Sacraments annexed to the Word and by the testimony of his Spirit the remission of sinnes and reconciliation with God through Christ and his singular love to us is sealed up and assured as the Apostle tells us till the day of our full redemption Ephes 4. 30. But before we get these kisses of his mouth Bernard tells us that with Mary Magdalen we must begin at the kisses of his feet and bedewing them with our tears we must expect his bedewing our souls with the word of Comfort And therafter also when we have gotten the kisses of his mouth as Josephs brethren got when he discovered himself to them Gen. 45. 15. We must also kisse the Sonne as we are exhorted Psal 2. with the kisses of homage and subjection and not suffer any other ever to Lord it over us But without naming him Why saies she let him kisse me I answer after an usual phrase of scripture speaking of persons supposed to be notably known as Psalm 87. 1. and John 20. 15. she showes you that Christ being a common Saviour to all Luke 2. 10 therfore she presuppones that he should be known by all Observations 1. Out of this holy and Heavenly desire of her's while she is on earth yet having her heart on him and the desire of his love and Love-tokens who is in Heaven we see what is the disposition of the godly like Jacobs Gen. 32. Moses Heb. 11. Davids Psalm 4. or others And how
not known almost what way to turne them till in the end they have had here with the spouse their refuge to Christ to be taught and resolved by him The next part of his speech to her is directory directing her where to go to wit by the steps of the flock But seeing it is the church which makes this request that He would show her where He feeds what flock does he feed beside His Church Is not she His only flock What other flock is this then whose steps she must trace to find Him and where he feeds Indeed the Church is but one in respect of the unity of faith and charity and Christ feeds no other flock beside Her But in respect of the diversity of times and places she may be diversly considered and may be said to be divers flocks and therefore we must observe here that this is the prayer of the Church ever on earth militant and there be who were upon earth in former time that are now in Heaven triumphant whose steps notwithstanding in sacred History yet may be seene and what truth they profest and how they worshipped God It is this flock then that He meanes of true and faithfull worshippers and whose steps he willes Her to follow as the Apostle yet calls to all saying Follow me as I follow Christ Also it is to be noted that He bids her go forth Leaving nature the practice of sinne the society of seducers the suggestion of flesh and blood And Next he bids her feed her kids by the shepherds Tents where we have 1. What is meant by Her kids 2. What by the shepherds and their Tents First then by kids are meant young and tender Christians for the goats whose young ones kids are being indeed sometime opposed to sheep signifie the wicked yet usually also they figured in the Law the godly offered up by mortification as sacrifices to God Rom. 12. 1. And Christ Himself was signified by goats and kids by the Apostles exposition Heb. 9. 12. Kids likewise they are called or young goats to show what they are by nature when they are at first brought to Christ and to feed on the greene pasture of His word to wit goatish and petulant till the change by grace and the meanes thereof be wrought upon them from goats to be Christs sheep appointed for his right Hand kids also for tender age denoting that even from our younger years we should be a ccustomed according to Timotheus's commondation with the pasture of Gods word to be fed thereby Next by these shepherds spoken of who fed and guided these anicent flocks are meant the Holy Prophets and Apostles to whom as Christ said to Peter passce oves meas Christ committed his sheep to feed and upon whose doctrine as the only true foundation St. Paul declares the whole house of God which is his Church to be built and by their Tents is meant their writings or the displayed and firme doctrine of the truth which they fully and faithfully preached and left unto all posterity registrate in Scripture Observations 1. We see How readily he answers her petition From which we observe the Lords promptitude in answering the petitions of his own specially craving spirituall things as He showes us Luk. 11. 11. 2. Out of the style he gives her of being fairest among women we see the difference between the judgment of the blind world and Christ's who not seeing the spirituall beauty of Christs church Rev. 12. 1. but looking on Her outward base and afflicted condition vilifies her while as her members are the Lords Jewels and she is most beautifull being justified and sanctified in him to her Heavenly husband 3. We see here also a great comfort to every godly soul in temptation when Satan upbraides unto them their filthiness and pollution by sinne and therefore how can so pure and Holy a God delight in them or count them fair or beautifull To whom such may reply that though they be so by sinne yet being washed and sanctified they are beautifull in His eyes who sees no Iniquity in Jacob but whose blood has clensed them his spirit renewed them and whose love has covered the multitude of their infirmities 4. As we see the difference betweene the judgment of the blind world and Christ's concerning his Church so also between Her owne Judgment of her self and Christ's she sayed of her self before I am black and He sayes here that she is most beautifull to reach us to be vile in our own eyes and humble like the publican and then the Lord will the more highly esteeme of us and exalt us 5. Whereas in such a meek manner without rebuking her for her ignorance He tells her what to do to wit to go forth by the foot-steps of the flock and besides the Tents of the shepherds we see a true and sure directory in his words in the matter of Religion to wit to insist in the steps of the profession and practise of Gods true people who have gone before us as we find them cleerly set before our eyes in the writings of the faithfull shepherds of his Church to wit the Prophets and Holy Apostles 6. We see how the godly they not only do good in their life time but also by their good example registrate in Holy Scripture which they left behind them being dead they do good in like manner therefore Heb. 11. 4. by that oblation of Abel's and his faith manifested therein being dead he is said yet to speak and instruct others how to worship good in like faith and sincerity 7. Lastly we see 1. How will these agree to wit the flock's foot-steps with the shepherds Tents a holy practice in people with sound doctrine of pastors and 2. That hereby Christs flock may be knowne to be his true flock to wit by insisting in the profession of propheticall and apostlicall truth which is the Tents of these here spoken of Verse 9. and 10. I have compared thee O my Love to a company of Horses in Pharoah's charets thy cheeks are comely with rowes of Jewels thy neck with chaines of Gold After our Saviours direction of his Church according to her petition followes to the end of the Chapter the mutuall commendation one of another and 1. His of her wherein we have 1. How he styles her 2. Whereto he compares her First then he styles her his love in the originall My fellow friend 1. Who delights in my company 2. Eats and drinks with me and. 3. Who is ready to participate in weal and woe This love of his is she whom he loves not vvith a generall love as he does all his creatures as they are his workmanship and as he saw them good at the beginning but vvith a speciall love which is twofold benevolentiae vvhereby he elected his Church and complacentiae vvhereby he dedelights in her and in her obedience or beauty of holiness This speciall love vvhich he has to his Church has these properties
of her into his banquetting-house in heaven hereafter and mansion place of glory as we see Psal 84. 11. and 73. 24. Therefore let us strive to get this earnest and first-fruits else if we enter not in at the gate of grace on earth let us never think to enter in at the gate which may be called as Act. 3. 2. the beautifull gate of glory 5. Christ's love displayed over us here in this life is called a Banner which is used onely in warfare to shew that the state of his Church here on earth is militant and therefore she is exhorted and every true member thereof to put on the whole armour of God Ephes 6. 11. that they may be able to stand against the wiles of the devill and verse 18. praying and watching with all perseverance till they may say in the end I have fought the good fight and have finished my course 2 Tim. 4. or as the Prophet saies My warfare is accomplished Esa 40. 2. 6. Seeing a banner is set up over any place in token of the defence of that place and defiance to the enemy Christs love therefore being this banner over his own let us then above all things seek it earnestly with David Psal 4. 6. and then we may be sure of defence as he saies vers 8. and as is shown unto us Prov. 3. 24. Rom. 8. 31. 37. c. and give a defiance to all our enemies saying with the Psalmist Of whom shall I be afraid yea to death it self as Psal 23. 4. and 1 Cor. 15. 55. 7. Doth Christ display his love both to us and for so many comfortable ends and uses over us then let us be ashamed not to love him again ut totus nobis figatur in corde qui totus pro nobis fixus fuit in cruce and to display our love towards him that is to manifest the same by our obedience to his holy commandments 8. Last of all we see the happy estate of the poorest most afflicted and despised Lazarus who is a true member of Christ to wit that notwithstanding of their outward and visible estate they have the Lords love displayed over them and he banquets their souls with comforts unspeakable and glorious Vers 5. Stay me with flaggons comfort me with apples for I am sick of love Here is a wonderfull effect of these former things whereof she spake she compared Christ before to an apple-tree whose fruit was sweet to her taste and shewed that he brought her in into his banquetting-house or house of wine and his banner over her was love hereupon then she showes that her heart is so ravished with love towards him again that she is love-sick and ready to swound therewith and therefore cries out to be stayed with flaggons and comforted with apples The similitude then is drawn from a Virgin who is betrothed and through the vehemency of her love towards her future Spouse is love-sick and swoundeth In the words then we have 1 What she seeks 2 Of whom she seeks And 3 Wherefore she seeks First then she seeks to be stayed with flaggons having relation to the house of wine whereinto she was lately brought 2. To be comforted with apples having relation to the apple-tree whereto she had before compared him Therefore we must consider 1. what is meant by these flaggons and how she is stayed therewith and 2. what is meant by these apples and how she is comforted therewith First then flaggons are mentioned because at banquets wine was distributed and brought in by such as we see 1 Chron. 16. 2 3. Also by flaggons is understood by a certain figure of speech the wine contained in them as Luk. 22. 20. the Cup is taken for the wine contained in the cup and by this wine again in these flaggons is meant the cordiall comforts contained in the Gospell or Word of God and promises thereof that are onely able to cheer up a sick and dejected soul or wounded conscience as David clearly confesseth saying In the multitude of my thoughts within me thy comforts have rejoyced my soul Psal 94. 19. And again Vnlesse thy law had been my delight I had perished in mine afflictions This is therefore that soveraigne balme of Gilead those still and cooling waters whereof David speaks Psal 23. 2. and like that wine and oyle poured in by the loving Samaritan into the wounds of the wounded Israelite or that cheering liquor and flaggons spoken of here whereby the sainting soul is stayed from falling into desperation and powerfully comforted strengthned and established Likewise she speakes of flaggons to show wherein these comforts are to be found to wit not in that gilded cup of the Popes decretals and mens traditions Rev. 17. wherein onely is the giddy wine of spirituall fornication wherewith that Whoore of mysticall Babylon made drunk the indwellers of the earth but in the flaggons of the old and new Testament or written word of God which is that Pedum et virga spoken of by David Ps 23. 4. The two witnesses the two Olives and Candlesticks spoken of in the Revelation that stand before the God of the earth Rev. 11. 4. and that foundation of the Prophets and Apostles whereon the Church is built Ephes 2. 20. beside which if any though an Angell from Heaven should preach any other Doctrine of faith and manners Let him be accursed Gal. 1. 8. Next she desires to be comforted with Apples by which apples is meant nothing else but that which we shewd already is meant v. 3. by the fruit of the apple-tree which was sweet unto my taste and here with the fragrant smell whereof she desires to be comforted and so the same being both for taste and smell cordiall and comfortable whereby is given us to understand the excellency of Gods word and that it delights not only one of the spirituall senses of the soul but likewise all of them being light to the eye thereof musick to the eare thereof delightfull to the touch thereof sweet to the taste and comfortable to the smelling 2. By these flaggons or wine therein and by these apples the staying of her by the one and comforting of her by the other is likewise represented unto us the diverse operations of the word of God upon the godly soul strengthning the weake confirming the stronger enlightning the blind quickning the dead reclaiming the strayer guiding the ignorant resolving the doubtfull making wise the simple and many other operations which we may see Ps 19. and 119. and here staying them that are ready to fall comforting the languishing and as Ps 19. 8. rejoycing the heart sweeter also then hony and the Hony-comb 2. Having spoken of that which she seeks we come next to consider from whom she seeks so to be stayed with flaggons and comforted by apples where we find that the Church in this her soul-sickness speakes to her friends in the plurall number to whom are committed the mysteries of the Gospell to manifest and the
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
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
in them and for that esteem and dearly love them 2 This serves for our comfort in time of Satan's tempting us by reason of our sins and many infirmities and to magnifie his love towards us who howsoever we be so of our selves yet he in mercy and love which covers many infirmities esteems otherwise of us 3. By this exhortation to arise and come away we see That the best are regenerate onely in part and that a lump of naturall corruption remains in them which makes them cleave to the earth and sit down as it were in the world and on the love thereof not considering that we are but pilgrims therein whose time is both short and uncertain and though worldlings find no taste in ought but the world yet we should not do so 4. We see that it is by the power of Christ's word that he rouses and raises up the soul from security and love of earthly things to the affecting of heavenly whence it is called The power of God to salvation unto every believer and therefore that we should highly esteem thereof as the ordinary means of grace and eternall salvation 5. It is not enough to arise from sin or security or to wean our affections from worldly things but we must also come away and cleave to holinesse and set our affections on heavenly things and such as are above Vers 11. For lo the winter is past the rain is over and gone 12. The flowers appear in the earth the time of the singing of birds is come and the voice of the Turtle is heard in our land 13. The Fig-tree putteth forth her green figs and the Vines with the tender grape give a good smel Arise my love my fair one and come away Here we have the Allegory under which the Lord doth perswade the Church to arise and come away out of the estate of security and from the love of earthly things to the delight and desire of heavenly which is taken from the time of the year and change thereof from a cold winter wherein all things lie as it were dead and barren so that no pleasure is to be had then in things that grow unto a pleasant spring wherein all such things spring forth and bud again The description of which spring-time he makes from these five things 1 That flowers appear 2 That birds sing 3 That the voice of the Turtle is heard 4 That the fig-tree putteth forth her green figs. And 5 That the Vine with her tender grape gives a good smell By which two seasons is represented unto us both what is the estate of all the Elect before their effectuall calling and what the same is thereafter when they are regenerate Before their calling their hearts are even like the earth in winter under cold forsts hard and indured dead and barren and liable to the stormes of God's wrath and anger but after they are called and that they begin to be regenerate a strange change is wrought in them from worse to better for then through the influence of grace and that Sun of Righteousnesse their hearts are chawed softned and warmed with his love the dew of grace descends upon them as dew came down on Gideon's fleece when the rest of the earth was dry the sweet flowers of heavenly graces do also bud and in their variety appear there is joy then of the holy Ghost and peace of conscience represented here by singing of birds and voice of the Turtle and fructifying in a holy life and conversation expressed by the fruit of the fig-tree and grape of the vine Some also do understand by this winter season the time of stormy persecution wherein the Church like the 7000. in Eliah's time does lurk and by this exhortation to arise and come away that our Saviour willes his Church now in the time of peace and tranquillity ensuing to arise from her larking and come away after him in an avowed profession of his name as those Christians did in Constantine's time who had lurked before in the time of the heathen and persecuting Emperours 1. Comparing the time of persecution and the crosse to winter 1. In regard of the Sharpness thereof like winter 2. Yet that it is wholsome to the soul as winter is to the body 3. That it mortifies our corruption as the winter does hurtfull vermine which otherwise would abound and 4. That it makes peace the sweeter and us the more thankfull for it as the winter makes the spring and summer the more acceptable 2. Comparing also these flowers that then appeare to the godly as we see Cant. 2. 2. 1 Because they are delightfull to God as flowers to us 2. They grow in grace by the influence of the Sunne of righteousness as flowers do grow by the influence of the sunne 3. They smell sweetly through Christ and by their practice of renewed obedience perfected by him to God and 4. as here though in the winter they seeme dead and perished yet in the spring they appeare and rise againe and so shall the godly rise at the last day though they seeme now quite perished and lye dead in their graves 3. Comparing also the singing of the birds to the rejoysing of the godly when God hath granted them peace and deliverance as we have Ps 126. 2. and who like birds or singing Larks the higher they rise from an earthly disposition in heavenly comtemplation and soaring the sweeter they sing and are the more melodious in the eares of God But it is to be remarked that with the singing of birds the voice of the turâ—le which is Gemebunda is joyned to show that our rejoycing must not be in Gods mercies to us without our mourning for our sinnes against him as we are exhorted Ps 2. 11. To serve the Lord with feare and rejoyce with trembling 4. Comparing lastly the godly to fig-trees bringing forth sigs and vines bringing forth sweet smelling grapes to show thereby unto us that the truly godly are neither fruitlesse trees or barren like that fig-tree which our Saviour cursed nor yet fruitfull in evill as those of whom our Lord complaines Isay 5. who in place of sweet fruit brought forth sowre grapes but who being good trees themselves bring forth sweet and well smelling fruit Observations 1. The perswasion to arise and come away being taken from the comparison of the diverse times of the Winter that was past and the Spring that was now present does teach all such whom God has effectually called from darkness to his marvellous light not to sleep in security as before nor set their hearts on things vain and transitory as they did in the dayes of their ignorance when they lay frozen in their sinnes but now having been made partakers of the heavenly calling that they ought to take their solace and delight in heavenly things represented by these pleasant things spoken of in the spring 2. By the diversity of the nature of these two seasons that are spoken of
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
daughters of Sion who have received the eye-salve of the spirit to discern spirituall things and are like Ezekiels wheels full of eyes Ezek. 1. 18. They are called upon only to behold this spirituall sight and to these only the promise is made for Blessed are the pure in heart sayes our saviour for they shall see God 3. The daughters of Sion are called forth to behold Christ the true Solomon as a king crowned with the Crown wherewith his mother crowned him where we have first to consider who is meant here by his Mother and 2. What is this crown and how he is crowned so by her First then we must understand that Christ has a naturall Mother to wit the Virgin Mary who was his mother according to the flesh as also he has a mysticall mother which is his Church who in a divers respect is his sister as he calles her Cant. 5. 2. His spouse and his Mother here 1. In estimation and affection because he so esteems and loves his Church and those who do the will of his Father as his very Mother as he showes and calles such Matth. 12. 50. And 2. Because by the Doctrine of faith the pastors of his Church as by an Immortall seed they conceive and bring forth Christ in a manner in the hearts of his elect Gal. 4. 19. As the Apostle testifies saying My little Children of whom I travell in birth againe untill Christ be formed in you for which cause also the Church who is described by that woman in the Revelation who was great with child is said travelling in birth to have brought forth a man child who was to rule all nations with a Rod of iron who was caught up to God and to his throne which is competent onely to Christ This mother then is said to set a crown on Christs head which is a signe of dominion and victory as we see Rev. 19. 11. When her true and faithfull members acknowledge his sole and only Soveragnity over them and submitts themselves to be ruled and governed by him alone and no other but their king and Lord Jesus to lord over them or have place in their hearts whereas on the contrary those who give place to Satan sinne or their own corruption their servants and subjects they are whom they obey these take the crown as it were from off Christs head and say he shall not raigne over us Psal 2. and puts it upon Satans head and puts only in Christ's hand by way of derision as it were with the Roman souldiers an empty reed for a scepter and crown him with a crown of thorns and while they say in word Let thy kingdome come they show in deed that they desire that it depart from them and therefore they shall hear a sentence of a dreadfull departure from him when they who crown him here as the true members and subjects of his kingdome of grace shal be crowned hereafter with the crown of glory And indeed great reason is it that his Church and all godly soules should thus crown Christ Jesus as their king and only Lord here for 1. In our creation as is shown Heb. 2. 6 He crowned man whom he made little inferior to Angels with glory and honour and set him over the works of his hands 2. In the work of our Redemption he crowned our nature by assumption thereof to his divine nature advancing the same highly above angells in that Hypostaticall Union on earth and now much more in glory and at the right hand of the Father in the heavens 3. As he showes by his Prophet and Psalmist Psal 103. 4. in the work of justification and remission of sinne and delivery from destruction he crownes us with loving kindness and tender mercies 4. In the work of Sanctification as he speaks by Ezekiel of his church Ezek. 16. 12. He put a beautifull crown upon her head even that beauty of holiness whereof he speaks Psal 110. 3. 5 For our use and comfort of this naturall life on earth as David sayes he crownes the yeer with his goodness and his paths drop fatness Psal 65. 11. And 6 In the work of glorification he hath laid up for all his own elect a crown of Righteousness glory and life everlasting 2 Tim. 4. 8. 1 Pet. 5. 4. Rev 2. 10. 4. The time when he is said to be crowned is the day of his espousal's and of the gladness of his heart so that when a faithfull soul acknowledges Christs sole and supreame soveraignity over the same and wholly submits it self to his ruleing and government then and thereby is it espoused as a chast Virgin unto Christ Jesus as the Apostle shewes 2 Cor. 11. 2. And so at one time as it were it crownes Christ and is espoused to him and as this is the joy of the Angels so is it the joy and gladness of his heart who is Lord both of men and Angels proceeding from that love that he has to mans salvation and whom nothing at any time did so contristate when he was on earth as the stubborness of wicked sinners who would not be reclaimed as he shewd when he wept over Jerusalem and so grievously complained Observations 1. We see that the daughters of Sion are called upon to go forth to behold king Solomon and his glory The cause then that so few see Christ the true Solomon in his spirituall glory beauty and Majesty and be inamoured with him to seek after him and delight in him is this they have never learned to go forth out of themselves renouncing their own righteousness will and corruption 2. The eye whereby Christ in his spirituall glory is only seene seeing it is faith and if we look upon him in his ordinances with a carnall eye we will as Herod did set him at nought Therefore if we would see him either here to our comfort or hereafter in glory let us seek after faith and the eye-salve of the spirit by servent prayer and frequent use of the meanes whereby it is obtained 3. Seing Christ is a king and our king ruling and protecting us let us do the duties of loyall and obedient subjects to him and seeing we should crown him here by acknowledging his soveragnity over us and submitting our selves to his rule and government let us not defraud him of his crown-right here as we would not justly be defrauded of that crown of glory which he has at the Fathers right hand Heb. â—…9 and is to give to all those who love and obey him hereafter 4. Seeing faith and obedience make such a spirituall sibness to Christ that his church and her true members are counted his Mother and Spouse therefore hereby being so highly honoured let us all strive to have faith in a good conscience as Manna was laid up in a golden pot that so we may attain to this high advancement and all these comforts that results there-from 5. As the submission of the soul and espousals by
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
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
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
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
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
within so that like the cloud which stood between the Israelites and Egyptians though she have one side black she has another side bright and beautifull and her worst is her outside being in outward show like her Head who because of his abasement in this world and being a man of sorrowes there was no beauty in Him that we should desire him but her inside like his by inhabitation of the deity is glorious and so she is contrary to Hypocrites whose outside like painted Tombs is the fairest but inwardly they are foul and full of corruption Next having spoken what this comliness is we have to show wherein it consists first then it consists in her justification being clad with the righteousnesse of Christ which is made her's as it is said and she shall be called the Lord our righteousnesse for which cause she is described Revel 12. 1. A woman clad with the Sunne in the robe of whose righteousnesse as Jacoh clad in Esau's garment she gets from her Heavenly father gracious acceptation and that blessing whereof David speakes Psal 32. 1. Secondly this comeliness of her's stands likewise in her sanctification or re-impression of that image of God whereunto man was first created which is called her new birth or new creation consisting in mortification and vivification the Lineaments of which image no art can draw but only the hand of that great God who first stamped the same upon the soul as his owne image and superscription by illumination of the mind purification of the heart inflexion of the will sanctification of the affections and renouvation of the life begunne in Baptism having its progresse in our life and its perfection after death and which Ezek 16. 13. is called that perfect beauty or comelinesse that the Lord put upon her not by any perfection of degrees but of parts as hereafter he showes to wit v. 10. that her neck is comely by bearing of Christs yoke her cheeks also are comely by blushing at sinne and specially as c. 2. v. 14. when they are bedewed and runne downe with teares of true repentance like those of Mary Magdalen's also she is comly in her eyes as c. 4. 1. being like dove's eyes both meek and mournefull likewise in her lips as v. 3. by her gracious speeches both to God and of God which she has from him and which she uses for him And she is comly also in her goings c. 7. 1. Walking in the path of righteousnesse or holinesse and humility Thus thou art all faire my love sayes the spouse to her welbeloved c. 4. 7. The second point vvhich vve have to consider concerning this comelinesse of the spouse of Christ is From vvhom she has the same seeing she has it not by nature Therefore this comeliness she has only from her blessed bridgroom vvho found her not so in the time of love vvhen he looked upon her any vvise comely but a deformed vvretch by sinne and transgression and as Ezekiel shovves Ezek. 16. 3. a filthy abject and object lying in her blood or as our Saviour speaks of the Church of Laodicea vvretched and miserable and poore and blind and naked Rev. 3. 17. But what others cannot do to any whom they choose to be their spouse he did to her that is he made her of a foul and deformed wretch a comely and beautifull spouse by his beauty and comlinesse which he put upon her as he testifies by the forenamed Prophet 2 v. 14. saying Thy renowne went out among the heathen for thy beauty for it was perfect through my comelinesse which I put upon thee So that from him alone she has her comliness as the moone has her splendor from the Sunne or Moses face had it shining from being with the Lord. Therefore sayes our Saviour to Laodica I counsell thee Buy of me gold and white rayment c. And the Apostle asks saying What hast thou O man but what thou hast received from him Then we should aske this beauty of Holinesse of him and to him onely we should give due praise for the same The third point which we are to consider concerning this comlinesse of the spouse of Christ is as from whom he has the same so in whose eyes and estimation she is so comly and beautifull and this is in His eyes specially who made her so comly and herein stands cheefly her joy and contentment that how vile and contemptible soever she be in the sight or estimation of the blind world as her Head and Saviour was of whom it is said that when Herod saw him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He counted him at nought and as Isay sayes He was despised and rejected of men Isay 53. 3. Yet she is beautifull and comly in his sight who is her head and Husband from whom only she seeks approbation Next she is comly and beautifull in the sight of his holy Angels who become unto her ministring Spirits sent out for her good to be her guard here and her guide to eternall blisse hereafter And lastly she is comly and beautifull likewise in the sight of all the truly godly as David testifies who because of this comliness counted and pronounced her true members to be the only honourable and excellent ones of the earth Psal 16. 3. And 15. 4. As the Tents of Kedar c. Followes now the illustration of her former speech Whereby she compares her blackness to the Tents of Kedar and her comliness to the curtaines of Solomon by which may be understood either the Tents or curtaines themselves or those who dwelt under the Tents of Kedar or in the Court of Solomon by a figurative forme of speech These Tents then spoken of were the Tents of those men who were descended of Kedar the Sonne of Ishmael as we see Gen. 25. 13. Of whom thereafter his off-Spring kept their denomination as the Israelites did from Israel their progenitor whose imployment was to keep and feed Cattell in the hot Countries of Arabia where they had their residence and where because of their removing from place to place they dwelt in Tents or pavillions which either were artificially made black or else otherwise became of a blackish colour and they themselves likewise because of their living in such a hot Country were of the same colour Againe her comliness here is compared to the curtains of Solomon who as he was the richest of all Princes in his time so were the curtains or hangings within his Court and Chambers the richest and most glorious of any as likewise his Servants who attended Him and were of his Court. To these therefore is her comliness compared to show 1. That there is no beauty or comlinesse comparable to that of true Holiness it being the greatest and most glorious of any and which the poorest and outwardly most deformed Lazarus may have all the praise whereof is due to the true Solomon Christ Jesus who is greater then Solomon 2. To show that as the riches and
glory of these Curtains was not seen by every one or such as were without as the blackness of the forenamed Tents was but by such as were within Solomons Court and Palace or Chambers thereof So the Churches comliness and Spirituall beauty is not externally seen or by the eye of a carnall mind who is without the true Church but by these who are spirituall themselves and can spiritually discerne with David that excellency beyond others that is in the Godly Observations 1. The Church we see is compared to Jerusalem called in Scripture the holy City and a City we know is little in respect of a kingdome and farre lesse in comparison with the world even so Christs Church is but a little Flock as Christ calls it a few in an Arke that is to be saved one Lilly amongst many thornes and though many be called yet few are chosen and of which few number we should try if our selves be 2. All particular Churches are daughters only of this catholick church of Christ therefore no particular church as Rome unjustly claimes can be the catholick Mother-church and mistresse over all others but at the best were but a Sister Church if it were pure and orthodox 3. Seeing daughters of one Mother or fellow sisters should Love one another and keep peace one with another without variance as Abraham said to Lot even so should all Christians who are children of this common Mother keep the unity of Love in the band of peace as they are commanded Joh. 15. 12. And as it is commended Ps 133. 1. And is Suteable to the signification of the name Jerusalem a vision of peace 4. Seeing the Church acknowledges that she is somewhat black the word in the originall as is said being a diminutive and denotating a mixture between two as the dawning is between light and darkness we see 1. The churches ingenuity and humble disposition acknowledging her infirmity and manifold defects and 2. The difference between the wicked and her she is somewhat black because of flesh and Spirit but the wicked are altogether black because all flesh and no Spirit and though she be black yet she is comly but they are black wholly without any comeliness 5. Seeing the church of Christ is said to be black because of her owne infirmities partly and partly because of persecution of her by her Enemies therefore neither let any dream of perfection here without infirmities nor if they will love godly resolve otherwise but to suffer persecution 6. We see the worst that persecution can do it may well be a noysome scorching or Sunne-burning as that was of Jonas and alter the externall luster of the Church but cannot marre her comeliness eclipsing the externall beauty of her solemne assemblies or goodly order which is seen in her government the time of peace but though like the Moon she be a while under cloud or like the Sunne which is said to have been darkned by the smoak that arose out of the bottom less Pit Rev. 9. 3. her externall beauty be as it vvere obfuscat yet her native splendor which she has by her new birth is never a whit diminished nor ceasses her glory to the full described Rev. 12. 1. Though for a short time she be driven to the wilderness 7. This comeliness of hers is as has been said her beauty of holiness which she has from her Lord and which makes her so lovely and acceptable to him therefore all her true members should labour for holiness without which none shall see God beg it from him and that by it through Christ Jesus they may find favour and acceptation in his sight 8. If this her comeliness be so glorious in the time of her imperfection and frailty on earth that it is comparable to Solomon in all his royalty and to the richest and most glorious Hangings of his Court how glorious shall her shining beauty be when she shall be freed of all spot or blemish trouble or temptation in the highest Heavens Verse 6. Look not upon me because I am black because the Sunne hath looked upon me my Mothers children were angry with me they made me the keeper of the vineyards but my owne vineyard have I not kept In these words follows her exhortation to these forenamed daughters of Jerusalem that for her blackness they would not therefore look upon her with disdaine as either to forsake her or think her forsaken 1. Because this her blacknesse is not native or perpetuall but accidentall and for a time only through the scorching or Sâ—nne burning of persecution and so she declares this to be the cause thereof 2. From whom this her persecution proceeded her Mothers children 3. In what disposition anger and 4. What effect the force of persecution on their part and weaknesse on her part produced to wit the keeping of their Vines and neglect of her own First then she assimilats her persecution which she suffered to the scorching or burning of the Sunne as we see it likewise compared Matth. 13. 6. 1. Because as the same is grievous to the body through the great and vehement heat thereof which oftines causeth fainting and complaint as we see in Jonas even so persecution and trouble is grievous to flesh and blood and through the raging violence thereof has caused many to faint and complaine even of Gods dearest servants why they should be so dealt with as we see Ps 73. and else where 2. This scorching affects only the body but no more even so does the rage of persecution it may kill the body but no more therefore sayes our Saviour Fear not them that can kill the body and no more but feare Him that can kill both soul and body 3. The scorching heat of the Sunne it is but for a short time in the height of the day but thereafter comes the coole of the evening even so persecution lasts but for a short time for the Lord will not suffer the rod of the wicked to lye still upon the back of the righteous nor the storme ever to continue as we see Math. 8. But will send delivery to his own Sion and to Israel out of all his troubles 4. In the time of the hort scorching of the Sunne men use to betake themselves to some shaddow or covering place even so does the Church to some Lurking places as we see in Elias time and of the Primitive church but chiefly they betake themselves to the shaddow and protection of the Almighty as the dove to the clefts of the rock which unlike Jonas gourd never failes them under the coverture whereof they rest and are refreshed till the storme passe over 5. In relation to vegetable things as Matth. 13. 6. Persecution is so compared to show what it doth to carnall professors and temporizing Hypocrits who wither as it were thereby and make finall defection Secondly she showes that this Persecution proceeds from her Mothers children that is such as pretended to be members of the
who comes to this sight and acknowledgement of their own wants and is not like Laodicea Rev. 3. and 2. for right direction either in faith or manners Let us go to Christ's mouth opened in holy Scripture and there say to him Tell me and give me resolution 5. The two things whereof she desires to be instructed are where he feeds and makes his Flock to rest at Noon-day where we observe that the Church depends not only upon Christ for food or wholesome green pasture rejecting all humane traditions or doctrines of men but in the midst of hottest persecutions When the Sunne scorches sorest as at Noon-day to be refreshed by him as the Church and her true members has found when tyrants have most raged against her which has made them to find shelter from the bosome of their enemies as Moses from Pharaoh's daughter and the true prophet from Ahabs Court and to have such inward rejoycing and couragious resolution in the very midst of their sufferings as the Apostles and Martyrs have kythed that the World have admired the same and themselves have found their estate to be as is said here like Sheep after feeding resting at Noon-day 6. Christs people are here called his Flock and compared to Sheep as Joh. 10. and elsewhere Then if we would know if we belong to this Flock try if we have the properties of the Sheep formerly set down and then we may be well assured of all the comforts and care that can arise from a faithfull and loving Shepherd 7. In the manner of setting down the reason subjoyned which as is said shows her detestation of turning aside from Christ and his Flock to any other we are taught That this is a property of the true members of Christs Church to hate and detest sinne and theâ—r the more easily we shall eschew the practice thereof and more hardly be tempted therewith and that it is a mark of a true penitent especially to detest that sinne most in time-comming wherein they have fallen in times by-gone 8. Where she speaks of one flock which is Christs in respect of the unity of faith but of many flocks of his companions in respect of the diversity of profession one from another unto which flocks she sayes she will not turne aside We see 1. that there is but one true Church and which Christ calls but a little flock but there are many false Churches and sects of heresies mans nature besides Satans sedulity having more power to follow lyes then truth Therefore such should teach us to beware of seduction and 2. That we should not follow the multitude in sinning or turning aside and swerving never so little from verity and piety Neither is the multitude a note of the true Church 9. Where she craves his instruction and aid implying this to be the danger if the same be not granted her that she will otherwise be easily drawn to turne aside from Christ and his truth to error and defection we learne If the Lord leave us never so little and assist us not by his direction and grace how soon and foully we may fall so that when Satan seeks to sift us it is Christ's mediation for us that our Faith fail not and his Grace which is sufficient for us as he said to Paul that makes us to stand 10. Lastly where false teachers are called Christs Companions we see not only their proud usurpation and arrogancy as has been formerly said in broaching doctrines of their own and obtruding on Gods Church tanquam socii non servi or fellow Masters and not faithfull Ministers but also this shews us their dissimulation and hypocrisie giving out themselves to be socii for and with Christ companion being a terme of friendship and familiarity while as they are indeed foes and against Christ imitating herein Satan whose emissaries they are who when he would bring in greatest darknesse transforms himselfe into an Angel of lighr or that beast and Antichrist spoken of in the Revelations and whose supposts they are who is said to be horned like the Lamb but speaks like the Dragon Verse 8. If thou know not O thou fairest among women go thy way forth by the foot-steps of the flock and feed thy kids beside the shepherds Tents The speeches of the Bride seeking after her Beloved are past in the former part of this Chapter now followes what he sayes to her in the next Verse and then How each one commends another by course to the end Her last request was that he would show her Where he fed c. And unto this he answers in a sweet and loving manner thus If thou knowest not c. In which answer we have 1. How he styles her 2. What he sayes to her the first part of which is Hypothetick and the second directory In this style which he gives her we have 1. Wherefore he praises her to wit for fairness or beauty 2. In what degree to wit the superlative 3. Among whom to wit women First then it is from beauty or fairness that he praises and styles Her whereof we have already spoken v. 5. Only here let us pray with the Psalmist Let this thy beauty be upon us O Lord Ps 90. 17. Not but that the Church and members thereof has many spots and blemishes but he beholds the beauty of his spouse so far as she is regenerat and beautified with Heavenly graces which are his beauty that He has put upon her as he speaks in Ezekiel and his love covers all her other infirmities as it is said he sees no iniquity in Jacob nor beholds any perversness in Israel Num. 23. 21. she is so then in his eyes by acceptation being justified and sanctified 2. She is called not only faire but fairest or most fair to show that the beauty of grace surpasses all other beauty as it is said of the vertuous woman Many has done vertuously but thou surmounts them all therefore the Church is so described Ps 45. and Rev. 12. and this her beauty sickness age nor nothing can deface 3. She is said to be fairest amongst women 1. Because their beauty is greatest and her's is greater then their's of that Sex 2. To show the Churches excellency beyond all other societies and therefore compared to a Lilly amongst thornes Next to her Compellation to come to his Speech and first to the Hypothetick part thereof If thou knowest not c. Which form of speech would seem to import that it is a strange thing that His church should not know where he feeds his flock for from the beginning he has ever fed his flock so as his Church has known how where and whereby but yet false Teachers have oftentimes so farre prevailed and so confidently challenged to themselves the name and Title of the true Church and the knowledge of Gods pure worship like the Sunne and air in the Revelation has been oft-times so obfuscat and darkned that the simple and poore sheep of Christ have
merâ—… us that we are so in his eyes but from his free and undeserved Love as he showes Ezek. 16. 8. And the way to have the assurance of this love sealed up to our consciences for our joy and peace is to study holiness by which we only come to happiness 3. Seeing he specially looks unto and delights in faith which is to the soul like the eyes of the dove Let us seek after it earnestly and for the increase thereof both in the Christian and conscionable use of the means and by servency of prayer c. Verse 16. Behold thou art fair my beloved yea pleasam also our bed is greene Here the church returneth the praise of beauty to him who had in the former verse ascribed it to her as if she would say that he is rather only worthy so to be called being so 1. Originally and from himself 2. Effentially whose effence is holiness 3. Perfectly without any defect and 4. Unchangably from eternity to eternity and 5. Eminently above all without match and infinitly beyond all without any measure Next not contented to call him fair she calls him also pleasant or comly as having seemly proportion with the brightness of colour which makes up the perfection of beauty which perfection our Saviour has 1. In respect of his divine nature in that regard being beauty and holiness it self 2. In respect of his Humane nature Ps 45. 2. as fairest amongst men 3. In respect of his perfect Innocence without all spot 4. In regard of infused graces without any measure on earth and 5. In respect of the fulness of glory above all creature which he has in the heavens unto which praise he prefixes an Ecce to show that this his beauty is such as it invites in a manner all men and creatures to behold the same Therafter she subjoynes the praise of his Bed next to his Person where we have to consider 1. What It is and consequently what she is 2. Whose it is and 3. Of what quality it is First then the bed between the bride and bridgroom is the place of procreation and whereby is shown that although the Church be a pure Virgin yet she is also a mother as the virgin Mary was both and as she is expresly called Gal. 4. 26. and described so to be Rev. 12. 2. â—…ringing forth children to her Heavenly husband procreated by the Immortall seed of his Word and nourished upon her breasts of the new and old testament by that sincere milk of the word whereof Peter speaks unto eternall life 2. This bed is called by her our bed signifying thereby that by her communion with Christ she became fruitfull both in progeny of children by the new birth of regeneration and by the practice of good works and fruits of sanctification As also that in the forenamed work of spirituall procreation with her externall Ministry the Lord must ever concurre and co-operate by his divine Efficacy for Paul plants and Apollos waters but the Lord gives the increass as we may see Act. 16. 14. 3. The quality of this bed is this that it is called greene whereby is signified the flourishing in all ages and ever fresh springing up of these goodly olive plants and children spoken of both by the Psalmist Ps 92. 13. and Prophet Isay 61. 4. which she bringeth forth to her Heavenly husband of whom she may say as Leah said of Gad in every age that a troop cometh and of whom also it may be spoken as Ps 92 14. That she shall still bring forth fruit in her old age to the worlds end and shal be fat and flourishing Observations 1. Here we see the Churches Retribution of praise to him of Heavenly beauty to whom only and most properly the praise thereof is due and this she does in token of true thankfulness which for every gift and assurance of Gods favour we should not cease in like manner to offer to him daily to whom the same is due 2. We see that this bed of Christ and his bride is ever green and shal be to the worlds end like Moses bush fruitfull in all ages and therefore shall never fade nor the ports of Hell shall never prevaile against it to hinder the birth of that man-child Rev. 12. or production of those who are endued with Masculine strength to resist Satan and stand for the truth Verse 17. The beames of our house are Cedars and our rafters of Erre Before was the praise of the place of procreation of Gods children followes now the praise of Gods house the place of their education where we have to consider 1. What is meant by this house and why the Church is so called 2. What are the parts thereof here mentioned and 3. What is the matter thereof from which it is commended and 4. Why she calles it our house First then by this house is meant the Church called Gods House expresly 1. Tim. 3. 15. Heb. 3. 6. Eph. 2. 22. and 1 Pet. 2. 5. For these ensuing reasons 1. For inhabitation because there the Lord dwells as he promised Ero vobiscum And we see Rev. 2. 1. Numb 5. 3. Psal 80. 1. 9. 11. Joh. 14. 17. Eph. 3. 17. Rev. 18. 9. 11. 2 Tim. 1. 14. and 1 Ioh. 2. 17. 2. For decoration with saving graces and diversity of edifying gifts as a man adornes his House with sundry sorts of ornaments 3. For delectation whence he gives his Church here so many goodly titles importing the same 4. For domination in a speciall and gracious manner ruling therein But herein is a great disparity between His house and others 1. He is both owner and builder of this 2. He is both builder and buyer 3. The stones whereof this house is built are living 1 Pet. 2. 5. 4 As he is the builder so himself is both foundation and corner-stone 5. Himself is the indweller and no other by elocation as some are 6. He is ever present in and with his House and 7. No time can make this house decay no fire consume it nor storme overthrow the same Secondly the parts of this House here mentioned are beams which are strong and laid in walls as we see ordinarily in buildings and rafters which are lesse in quantity and for another use and whereby are understood the diverse office-bearers and other members of the Church of Christ Some stronger as those Gal. 2. 9. who are called pillars and upon whom the weighty burden is incumbent in church or common-wealth And others againe weaker gifted or graced and in meaner and more private stations as we see in the parable of the talents some having more some fewer and some but one talent and who had most having most to count for and who ought not despise those who had fewer neither those who had the fewest to envy with an ill eye such as had most but to be carefull to gaine proportionally Next as the beams are made strong not for themselves but for the
Sharon as of the most fruitfull part thereof Esa 33. 9. that Sharon shall be as a wildernesse And on the contrary when he promises to blesse the Land to the comfort of his People that sought him he saies as Esa 65. 10. that Sharon shall be a fold of flocks and the valley of Achor a place for herds to lie in Which flowers whereunto he is compared we will consider conjunctly and more generally next severally and more particularly First then as flowers have coelum solum pro parentibus so had he a heavenly Father and an earthly Mother that so he might be Emmanuel 2. As flowers spring fade and spring up again the next year so Christ nativitate floruit passione exaruit sed resurrectione nunquam ampliùs moriturus refloruit 3. Their severall colours red and white joyned make up perfect beautâ— Cant. 5. 9 10. which was onely in Christ the beauty of holinesse Psal 110. 3. 4 These are delightfull to the eye and so is Christ crucified the most delightfull object that can be to the humbled soul Cant. 5. 10. 5. They are also fragrant and sweet to the smell and so is Christ in the means of grace to the believing and hungring soul Next to consider them severally 1. The redness of the Rose may signifie to us as we see also Isay 63. 1 2. the blood shed of Christ in his passion which he shed violently frequently universally and aboundantly to purge us and purchase to us an eternall inheritance 2. The Rose has many prickles with it and so many are the troubles of the godly who are in Christ and get him but he delivers them out of them all in the end 3. Roses distilled afford a most sweet and cooling liquor so does Christ crucified and meditated upon in the soul most sweet comfort and cooling to a weary and scorched conscience 4. As being conserved and otherwise made use of and applyed it is very cordiall and medicinall even so is Christ laid hold on by faith applyed and kept in the soul the most soveraigne cordiall thereof and medicinall to the sickness of the same Now he is called the Rose of Sharon or of the field to show 1. As flowers and such specially are the beauty of the field so is Christ the beauty of man-kind and glory thereof beyond the Angelicall nature by assuming our nature in his person and seating it in glory at the right hand of the father 2. As such Roses that grow in fields are not planted by man so neither was Christ planted as it were by man in the womb of the virgin but conceived by the Holy Ghost 3. As the Rose in the fields is open to winds plucking treading on and such like so was Christ on earth to many sorts of sufferings as Isay 53. 4 As there is patent accesse for any to such Roses so is there to Christ to any humble and believing soul being like Manna and the brasen Serpent 5. As the Roses of Sharon were counted the fairest and most fragrant or excellent so is Christ Jesus the most excellent fragrant and fairest amongst men and 6. As Sharon was a place of pasture so in such places Christ is to be found as we may see Cant. 1. 7. Joh. 10. Rev. 2. 1. c. Secondly he is called a Lillâ— which is of white colour 1. To denotate his holiness which in him is otherwise then in in his Church as v. 2. To wit 1. Originall 2. Essentiall 3. Perfect and 4. Communicative and Holiness it self and no other so 2. As a Lilly is soft and smooth so was Christ meck and mercifull to the most bruised reed c. 3. It is for divers uses medicinall both mollifying and mundifying c. And so is Christ by his blood and spirit Next he is called a Lilly in the vallyes 1. To denotate his own humiliation of himselfe from the highest Heavens to the valley as it were of lowest humiliation in his birth life death and buriall 2. To show us where he is to be found to wit in the vallyes of humble hearts Isay 57. 15. Observations 1. If Christ be so delightfull fragrant and excellent Let us not despise him preferring the seeking of vaine and worthless trifles of this world farre before him and being like Martha or Esau Matth. 13. 44 45. but not as Mary or Jacob. Far lesse by our wicked lives let us not tread upon him and on his blood that he has shed for us 2. Christ is called a Rose of Sharon to show that in the pasture places where his true word is taught and holy Sacraments ministred he is to be found and therefore to such places we should conscionably and with delight resort as David said I rejoyced when they said Let us go up to the house of the Lord that there we may find Christ in the use of his meanes as Joseph and Mary found him in the Temple 3. Seeing he is also called a Lilly of the valleyes in respect of his dwelling in a humble Heart therefore we should labour to subdue our naturall pride of Heart and learne of him Humility that so for conformity of disposition he may delight to dwell in us here and bring us to dwell with him for ever hereafter Verse 2. As a Lilly among thornes so is my love among the daughters 1. Here he sets out the praise of his Church where we have 1. How he calles her 2. Whereto he compares her and her present condition First then he calles her His love whereof we have spoken v. 9. of the 1. Chapter Next he sayes among the daughters by which is meant the whole corrupt race of mankind that are daughters all to one father the first Adam and by nature she was no better then the rest of these daughters of whom she was one as we see Ezek. 16. And is made to differ from them only by free love and grace without any motive or merit on her part that thereby looking on the rest of her sisters and in what a base and wretched â—state she was by nature like unto them she may learne to be humble and considering also such a high preferment like Ester who was a poore Orphant captive whereto she is advanced from so base a condition as may be seen also in that place of Ezekiel she may never be unthankfull to so gracious a husband 2. Followes after the style he gives her whereto he compares her which is to a Lilly among thornes She is then compared to a Lilly 1. For her conformity to her head called so v. 1. Especially in these properties to wit holiness or purity Rev. 7. 9. 14. and 2. In meekness and mercy or charity his members not being unsuteable like those of Nebuchadnezars Image unto the head thereof 2. To show that as the Lords clothes the Lillies of the field so does he care for his Church and clothes her with his righteousness and garment of Sanctification It is to be remarked also that
it is so of it self like Jonathan's and Sampson's honey whereof each of them tasted And 2. because it sweetens also unto us all bitter things which would be so otherwise like that Tree which was cast into the waters of Marah even all our best actions to make them of a sweet relish and savoury to God which would be otherwise but counted soure grapes and menstruous clouts and all crosses and calamities which are bitter to flesh and blood yea death it self and the grave all which it sweetens unto Gods children Last of all to whom or to whose taste is this fruit sweet surely to none but to the godly therefore she saies that his fruit was sweet unto her taste It is therefore sweet unto her for these reasons 1. Because of the sweetnesse that it has in it self as hony sugar and the like 2. In respect of the great desire and spirituall appetite that she has towards the same which makes even that which is very coorse and has some bitternesse or no taste at all sweet to one that is hungry where on the contrary to a cloyed stomack even Manna it selfe was disgustfull 3. In respect of the spirituall sense of tasting how good the Lord is which those that are carnall and unregenerate have not being dead in their sins and not endued with the new life of grace and therefore has not the new senses of the soul which the godly have Observations 1. Christ is here as an Apple-tree presented to the eye of faith that as our first Parents by eating of the Tree which was in the midst of the garden and was forbidden did fall and incur death and damnation even so their Posterity may by the eating of the fruit of this Tree which is in the midst of the garden of his Church and whereof we are bidden to eat Ioh. 6. 50. may rise again and attain to life and salvation for of this Tree it is onely true which is spoken of that other Gen. 3. 6. that it is good for food and pleasant to the eye and a tree to be desired to make one wise And therefore mad fools are they who will not come to this Tree of life to which the way is now made so patent that they may eat thereof and live for evermore 2. The fruit of this Tree is not onely 1. profitable for spirituall food as also 2. as it is said of the Tree of life Gen. 3. 22. to attain thereby to life everlasting but 3. seeing likewise that it is so sweet and delectable to such as have the spirituall sense of tasting and an appetite after the same Therefore let us earnestly beg at God's hands who is onely able to give the same this spirituall sense and appetite that hungring and thirsting after righteousnesse we may be truly blessed and get that comfortable satisfaction promised Matth. 5. 6. and Psal 61. 5. And as a distempered palat in a feavour counts every sweet thing bitter that even so through the distemper and sicknesse of our souls by sin we count not that bitter and disgustfull to us which others finde in Christ so sweet and is communicated to them in the means of grace 3. Seeing there is not onely sweet fruit to be had in Christ but such delightfull shadow that the Church takes pleasure to sit down under the same and therein puts as it were her non ultra therefore if we be the true members of this Church let us in like manner set up our rest in Christ Jesus and his merits onely for spirituall refreshment to our souls both in life and death and under the coverture of his onely satisfaction and protection let us shelter our selves from the storm of Gods wrath and all other evill in calling on his Name and confiding in him allaverly and whosoever they be that do otherwise as Romanists do herein they varie from the practice of Christ's Church and are no true membrs thereof Vers 4. He brought me to the banquetting house and his banner over me was love Here is shewn a further favour by Christ to his Church which is a royall feasting of her whereby we see how the Lord never wearies to heap his favours and increase her graces to his own and as Psal 84. 11. and Joh. 2. 10. to keep for them the best last O that we did not weary in like manner in his service and thankfulnesse In the words we have 1. a banqueting-house mentioned 2. that she was brought in into this banqueting-house 3. that it was he that brought her in and 4. what was displayed over her after her bringing in First then a banquetting-house is mentioned which in the Originall is a house of wine as Assuerus's banquet was called a banquet of wine showing thereby that the fruit which Christ bestowes upon his Church is not onely like that of the apple-tree sweet and delightfull to the taste but also it is yet more excellent like the fruit of the vine whereunto he is also compared Ioh. 15. 1. which far exceeds that of the apple-tree because besides that it is 1. pleasant and delights it 2. quenches also and 3. cheereth or maketh joyfull Prov. 31. 6. as also 4. it comforts the sick by cherishing and augmenting the vitall spirits and so is cordiall and medicinall Next for this house whereinto she is brought we must understand that as in Noah's Ark or Moses's Tabernacle there were three rooms so are there in God's great house For 1. His great Hall or outer court is the whole world wherein are all men and creatures brought in 2. His Parlour or more inner room is the visible Church professing Christ's name in common And 3. His Chamber of presence or most inmost room is the society of the Elect where he banquets their souls with that hid Manna and such dainties as are mentioned Psal 61. 5. and in this Chapter vers 5 and in comparison whereof all that ever was most exquisitely prepared either for or by Princes in their greatest state or as Hester 1. 4. to show the riches of their glorious Kingdom and honour of their excellent Majesties is but trash and drosse these dainties being heavenly altogether and nourishing the soul unto a heavenly blessed and an eternall life Ioh. 6. 51. Which banqueting-food hath these properties whereby it excells all other 1. It 's quickning Ioh. 6. 57. 2. Though it be sweet and delicious yet it is no waies surfeiting but whereof the lâ—ke may be said qus plùs sunt potae plùs sitiuntur aquae 3. It is durable in the vertue and operation thereof unto eternall life whereas that of the other food soon decaies which makes us so oft renew our meales 4. This not onely quickens and giveth life but it likewise keeps and preserves from death Joh. 6. 41. And 5. the sweetnesse and delicacy of this in comparison of other things that are sweetest to worldlings makes the soul to disgust and vilifie such trash as husks fitter for swine than
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
representing our estate in nature under grace we ought to try our selves thereby in which of these estates we are If we find our hearts cold in zeale or the love of God and heavenly things or hard and obstinate and that our life is barren altogether in good works c. then we are as yet in the estate of nature and it is yet winter with us but if we find that the sweet smelling and delectable flowres of grace and holy vertues bud in our soul and appeare in our life that we have hearts to praise God and mourne like the turtle for our sinnes and that we are fruitfull in holiness and a godly life then our winter is past and it is the spring with us or estate of grace wherein we stand 3. The repetition or reireration of the former exhortation that is used in the end of this 13. verse to rise and come away showes unto us these two things 1. Our Saviour his earnestness of our spirituall good and salvation as he testified to the Jewes How oft would he have gathered them as chickens under his wings but they would nor and therefore he uses here as it were line upon line and precept upon precept saying once and againe Arise my love my fair one and come away 2. This showes the laziness of the best and lothness like Lot to rise from security and come away from the affecting of this world and these earthly things that are therein Verse 14. O my dove that art in the clifts of the rock in the secret places of the staires Let me see thy countenance Let me heare thy voice for sweet is thy voice and thy countenance is comely Here he uses yet a further perswasion unto her to come forth unto him and conferre with him wherein we have 1. How he styles her 2. Whereunto he exhorts her and 3. His incouragement of her or reason of exhortation First then he styles her a Dove whereof we have spoken somewhat on the 15. verse of the first Chapter concerning the eyes of the dove and so likewise he calles her Cant. 5. 2. Comparing her so 1. In respect of breeding 2. Of feeding 3. Of nestling and 4. Of other properties whereof we shall speak First then for breeding Among all foules the dove is most fruitfull even so is the Church in bringing forth children to God and of good works 2. For feeding The dove is not carnivorax as ravenous foules are but feeds cleanly upon pure grane even so doth the Church not on the wisdome of flesh and blood nor on carnall pleasures but on the pure word of God and wholesome grane thereof 3. The naturall place of nestling as we see here are rocks and so is Christ the rock to her in the clifts of whose wounds she places all her safety 4. These are her properties 1. The dove is simple therefore sayes our Saviour be simple as the dove and so is Christs church like Nathaniel in whom there is neither guile nor Hypocrisie 2. The dove is chaste and faithfull to her consort and so is Christs church to him both in affection and retaining the purity of his true worship 3. The dove is mournefull as we have Isay 38. 14. And so is Christs church here sowing in teares that she may reape in joy 4. The dove is Harmlesse and Meek and so is Christs church and every true member thereof 5. The dove loveth cleanness and to haunt to white places and so doth the Church cleanness and holiness of life and all such societies 6. The dove is sociall avis gregaria easily tamed and profitable and so is the Church and every true member thereof 7. The dove is timorous as we see Hos 11. 11. and therefore has no fence but flight and for feare of enemies hides her self in the clefts of the rock even so do the godly Ps 119. 120. and who for feare of their spirituall enemies hide themselves in the clefts and under the protection of the true rock Christ Jesus 8. The dove is swift in fleeing as we see Ps 55. 6. and so is Christ church by faith and devotion pearcing the very heavens and as the dove carried the Olive branch and was taken into the Ark when the raven abode without even so the godly have peace and grace here and are assumed to glory hereafter when the wicked are left out Next she is called his dove 1. By creation Gen. 8. 11. 2. By purchase or redemption 3. By the fathers donation whereof Joh. 17. 9 4. By confaederation Jer. 7. 23. and 5. By matrimoniall conjunction whereby she sayes Cant. 6. 3. I am my welbeloved's and he is mine c. Now the place where she is said to be is in the clifts of the rock and secret places of the staires by which rock is no other meant but Christ Jesus himself so called by David Ps 62. 2 81. 21. and by Daniel Dan. 2. 45. Upon whom whosoever builds he is only wise and against such the gates of Hell shall in no wise prevaile And which rock is neither a dry rock but like that in the wilderness which gushed forth abundantly with refreshing water for which cause the Apostle sayes that that rock was Christ 1 Cor. 10. 4. Neither is it a barren rock but like that whereof Job speakes Job 29. 6. which poureth forth rivers of gladning oile unto us and plenty of consolation Petra caelestis caducum enim terrenum omne quae et solidum fundamentum edificanti et securum mâ—nimentum advolanti Next by the clifts of this rock Some do understand the Lords eternall counsell and election of his owne wherein as in a most sure rock the salvation of the Church rests knowing that as our Saviour sayes it is impossible that the elect should perish Matth. 24. Others understand hereby that protection of the Lord's over his owne whereof David speakes Ps 32. 7. And our Saviour saying of his sheep I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand My father also that gave them me is greater then all neither shall any pluck them out of my Father's hand Joh. 10. 29. And I and my Father are one Others and that most rightly understand with Bernard by the clifts of this Rock the wounds of Christ and merits of his precious bloodshed which like so many clefts or hollow places were opened upon the Crosse and whereunto every christian soul in the time of an accusing conscience and Satan's pursuit by temptation who is like a greedy Kite or Hawk by the flight of faith may have her recourse In his enim saies he se columba tutatur circumvolitantem intrepidè intuetur accipitrem Thirdly By the secret place of the staires as we see Psal 91. 1. is meant the Lord himself who is the hiding and secret place of his own as we have him so called there and Psal 32. 7. and 84. 11. Unto whom the hunted and
that although to her present feeling she seemed to be forsaken of the Lord yet indeed and truly she was not so because her love towards him abode in her heart which love of God in the heart of his Elect is a fruit and effect of his love towards them and so long as the one continues towards him as surely doth his love and gracious presence continue and abide with them though not alike felt but in the secret work of his saving grace which makes them to seek him and a more plentifull and perfect sense of his comfortable presence than for the present they can find The way or manner how he is to be sought whom the Soul loveth is 1. Timely which Esay calls While he may be found and is neer Esa 55. 6. Therefore also saies he With my spirit within me will I seek thee early Esa 26. 9. And so also saies the Lord by his Prophet Hosea Hos 5. 15. In their afflictions they will seek me early Psal 63. 1. 2. Truly or sincerely which the Scripture calls With all the heart Deut. 4. 29. and not feignedly drawing neer with their lips when their heart is far from him Psal 119. 2. Of which sort of seeking the Lord complains by his Prophet that his people continued in their sins and yet saies he they do seek me daily Esa 58. 2. 3. Uprightly that is for himself and not like the Capernaits of whom our Saviour said Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled Joh 6. 26. or as one saies very well Like those who seek not Gods face but his fingers-ends and like covetous Pastours who seek not the good but the goods of the flock far from the Apostle's practise 2 Cor. 12. 14. 4. Fervently and not with a faint desire but with the whole bensell of the soul as David thirsted for the waters of the well of Bethlehem or as he saies As the Hart pants after the water brooks so panteth my soul after thee O God And again O God who art my God early will I seek thee Psal 42. 1. My soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is 5. Humbly as Daniel professes saying and I set my face unto the Lord God to seek him by prayer and supplications with fasting and sackcloth and ashes Dan. 9. 3. And as Jacob sought the blessing from the angell Hosea 12. 4. by teares and supplication and as â—â—ay exhorts Isay 51. 1. 6. Diligently as the whorish woman professeth that she came forth diligently to seek his face whom she loved and had found him Prov. 7. 15. or as Herod desired the wise men to search diligently for the child Matth. 2. 8. as Onesiphorus also sought out Paul at Rome very diligently till he found him 2 Tim. 1. 17. and the woman sought her lost peece of silver diligently till she found it Luk. 15. 8. For it is only such seekers to whom the promise of reward is made as the Apostle showes saying that the Lord is a rewarder of them who diligently seek him Heb. 11. 6. 7. Carefully and sorowing as Joseph and Mary sought him with great care sorrow and solicitude till they found him after three dayes seeking Luk. 2. 46. 48. in the Temple amongst the Doctors and as we see here with what care and questioning the spouse seeks her beloved yea not onely with care but as is said v. 48. sorrowing 8. Prudently as well as painefully where he is to be found to wit as she is directed Cant. 1. 8 in the means of grace or as the Psalmist speaks in the Sanctuary and law Psal 63. 2. and 119. 115. or Temple where Christ was found by Joseph and as he tells himself where he walkes in the midst of the Golden candlesticks Rev. 2. 1. 9. Constantly not by a fit but with the spouse here till he be found without looking back with Lots wife and farre lesse fainting and turning back as many do like the dog to the vomit or the sow to the puddle and as those Disciples Joh. 6. 66. who went back from Christ and walked no more with him For the performance of all which former points in the right seeking of the Lord there must be a preparation of the heart which was the praise of good king Jehosaphat that he had prepared his heart to seek God 2. Chron. 19. 3. This being a task of no small difficulty to do it aright and of greatest concernment which is life everlasting Amos. 5. 6. As also hereby we may know if we have sought God aright 1. If as Zeph. 2. 2. and Rom. 12. 9. we seek after good and abhorre evill 2. If we seek things above as Col. 3. 1. And 3. If we seek the good of Sion as Psal 112. 9. 4. Fourthly the time when she seeks him is the night which is a dark silent and Melancholious time thereby to show 1. What a time it is to the Soul when she is spiritually deserted surely as Ioel speakes a time of darkness and of gloominess a time of Clouds and of thick darkness a disconsolate night Ioel. 2. 2. wherein the soul is like Rachel for her children that would not be comforted all other things in like manner till she find her beloved being to her like Iob friends miserable comforters or like the white of an egg wherein there is no taste at all 2. This showes the great love and desire she has of enjoying Christs presence that although the night be ordained for rest yet she cannot rest but with Isay she may say O Lord I have waited for thee Isay 26. 8 9. The desire of my soul is to thy name and to the remembrance of thee with my soul I have desired thee in the night yea with my spirit within me will I seek thee early She cannot then tary till it be day neither can she have patience as one might think till he come to her but her affection and desire is so fervent and flaming towards him that worldlings do wonder at the same and they think Gods children in the fit of this love-sickness as Festus thought Paul that too much zeale and devotion hath made them mad Act. 26. 24. and therefore as I Pet 4. 4. They speak evill of them and of the way of righteousness thinking it rather strange that they should not runne with them into the same excesse of riot as themselves do 5. Fifthly the place where she seeks him is her bed a wrong place indeed fitter for carnall ease and sleep and therefore he was not found there till she arose from that place and roused up her self from that carnall security wherein she lay before and whereby she had lost her welbeloved and sought him as we see hereafter more painfully and carefully else where It was the error of Mary Magdalen and the other Mary that they sought the Lord Jesus where he was not as
perplexity need resolution binding up so what is broken and strengthning that which is sick and like a bruised reed or smoaking flax Thirdly her question to them If they saw her well-beloved because it was fittest that they should know Christ or see him who were as the light of the world to give knowledge of him and show or like the Baptist point him forth to others this being it which is said by Malachi That the Priest's lips should preserve knowledge and they should seek the Law at his mouth Mal. 2. 7. for he is the messenger of the Lord of Hosts And therefore they are compared to that star that led the Wise-men to the place where Christ was Wherefore suitably she enquires at them for Him whom her foul loves But unto this question we see not here any answer made mention of which behoved to be either because they made none at all which is not like to be the true cause or else because upon their answer at that present she found not the good thereof which is that comfortable resolution and finding of him whom her soul loved as she found within short space thereafter The seed of God's Word like other seed having its own time to brier and bring forth its fruit which the husbandman is bidden to wait for in patience And God's Spirit having his own time of efficacious working with the Word and of the comfortable application to the soul of that which it hath been ruminating upon that so all comfort may be known to come from him onely who is the promised Comforter in and by the means of the Word and all glory may be given to him therefore Observations 1. By the Church's constant inquiry and indefatigable pains notwithstanding all discouragements of seeking and not finding as before we see a most worthy and imitable example to follow of constant cleaving to Christ as Job firmly resolved and as Ruth did to Naomi and that we should never desist to seek till we find to ask till we get and to knock till it be opened unto us 2. In respect that Pastors are called watchmen and especially as Ezek. 34. 10. at whose hands the Lord will require the blood of such as perish through their default 1 They ought to consider the weightinesse of their charge and beg earnestly strength and abilities from God to discharge the same And 2 People for their encouragement should obey that exhortation of the Apostle Heb. 13. 17. Vers 4. It was but a little that I passed from them but I found him whom my soul loved I held him and would not let him go untill I brought him into my mothers house and into the chamber of her that conceived me The Church getting no resolution that can satisfie her soul she yet continues seeking and by constant seeking as Joshua and Caleb followed the Lord when means fail she finds him to her comfort for neither can the most comfortable speeches of brethren who can tell with David what the Lord hath done for their souls nor the resolution of Pastours raise up a cast-down soul cure a wounded spirit and comfort an afflicted conscience till Christ himself come and show himself to the soul as there was no cure by the waters of Bethesda till the Angell came down and moved the same nor no calm of the storm till Christ awaked and spake to the sea Matth. 8. Next when she has found him as Jacob did the Angell that wrestled with him she held him and would not let him go and so she practises that Precept of Solomon Take fast hold of instruction let her not go but keep her sure for she is thy life Prov. 4. 13. Which holding of him whom her soul loveth is by the hand of Faith gripping fast to the promises of his Word and to him in them Neither is this rudenesse as it would seem in her that she should lay hold on so glorious a King and not let him go 1 In respect of that mysticall matrimonial union between them And 2 in respect that such sort of dealing is most acceptable to Christ who delights in such a holy violence whereby the godly take the heavens by force And as we see in Jacob's example which has such power with God and in the end never wants the blessing Wherein the marvellous kindnesse of the Lord is seen that he yields himself as it were to be so held and detained by us yea who furnishes ' to us both the hand and strength whereby he is held see Col. 2. 18. Neither thinks he it any rudenesse or unmannerlinesse in us so to do although Papists and enemies to the truth would suggest that it is too much sawcinesse for sinfull men to come directly to Christ and lay hold on him and not rather in a more humble manner to seek unto some Saint or Angell to intercede for them But his true Church here doth not so but seeks onely to him and by a holy confidence layeth hold on him alone who crieth out to all Come to me all ye that are weary and loaden and I will refresh you Neither is she content onely to lay hold on him and not to let him go but she brought him to her Mother's house and into the chamber of her that conceived her that there He might abide and dwell with her by which house or chamber is meant the heart as it is said Ephes 3. 17. That Christ dwelleth in the heart by faith and as the Apostle declares Rom. 8. 9. by his Spirit which if a man have not dwelling in him he is none of his Which is called the house of her Mother or chamber of her that conceived her because in the heart the seed of the Word is received as in the womb of the Mother and faith thereby is begotten as it were and the new birth or inner man is conceived The marks of which finding and bringing home of Christ to the soul or heart are these 1 There is light or illumination which must be 1 a humbling light 2 a warming light 3 a changing or renewing light making the heart a new heart new words new actions 2 There is a life known by the motions thereof and care of its self preservation c. and with it a death of and to sin 3 There is peace joyned with righteousnesse and care not to return again unto folly 4 There is joy such as Psal 51. 12. and 4. 6 or like that of Simeon's And 5 There is liberty from sin's slavery and spirituall bondage as Esay showes That they may be trees of righteousnesse the planting of the Lord and that they may be glorified Esa 61. 1 3. Observations 1. This example that the Church found her well-beloved at last serveth both for comfort and encouragement to all those who with a hearty affection diligently and constantly seek after Christ for howsoever he come not so soon as they would yet let them not faint nor give over but be assured at last
he shall come to their comfort and to the joy of their hearts they shall assuredly find him 2. She found him when she was past the Watchmen and all means had failed her which teaches us When we have assayed all lawfull means and yet find no comfort nor delivery by them yet not to despair but still rely upon the Lord who in the mount or height of the soul's tryall or trouble will be seen as he was to Abraham to Israel at the Red Sea in Babylon as that vision Ezek. 37. showes and to the King of Israel 2 King 7. to Daniel the three Children Jonas his Disciples in the storm and others Man's extremity when all hopes are failed as in Lazarus's raising being his opportunity 3. We see here the power and praise of a true lively faith that it not onely laies hold on Christ but also keepeth and retaineth him fast and will not let him go this being the victory as St. John saith not onely whereby we overcome the world 1 Joh. 5. but also whereby we overcome and prevail with God and by the very touch thereof can draw vertue out of him Which excellency of faith if men did throughly weigh and consider they would not be so cold in the means thereof nor so carelesse in seeking after the same while as without wearinesse they hunt after vanities and vexation of spirit and with Esau do forego the blessing 4. This example of her̄ holding him fast having at last found him whom she misled before showes what soul it is who will be most carefull to keep Christ by all means and advert narrowly to the grouth or decay of grace working out its own salvation with fear and trembling surely such a soul onely that has been spiritually exercised under the sense of sin and standing in need of Christ and comforts of his Spirit for which they have thirsted as the Psalmist speaks Psal 63. like parched ground or as David did for the waters of the well of Bethlehem 5. We see that she is not contented onely to lay hold on him and not let him go but she will lead him home to the inner chamber of her heart that there he may dwell with her knowing very well that where he comes to dwell as our Saviour said to Zacheus salvation comes to that house and as Obededom's house was blessed because of the Ark's being there so blessed is that soul wherein Christ is for as Mary and Martha said That if Christ had been there their brother Lazorus had not died Joh. 11. 21. so where he is there is no death nor danger but life and liberty with all manner of blessings And indeed this is a great mystery for although many professe the Name of Christ in word yet few know what this means to bring Christ home to their heart Christ indeed is in their mouth but their heart is far from him and he from it and therein is only to be found Pride Malice Covertousness Uncleanness Envy and Hypocrisie c. yea Satan dwells in their heart and their speeches and actions declare the same cleerly as the Apostle witnesses 1 Joh. 3. 7. c. 6. If we have found Christ and brought him home to the house of our heart let us remember these duties 1. To keep a clean house to this our Heavenly husband who can abide no impurity which is the least thing a woman can do to her husband 2. Let him be Master of his owne House and give him the chiese place therein 3. Entertain him as becomes upon his owne especially with a dish of love and 4. Keep the marriage bed chast for he is a jealous God and admit not nor have any familiarity with his known enemies Vers 5. I charge you O yee daughters of Jerusalem by the Roes and hindes of the field that yee stirre not up nor awake my Love till he please The church having regained Christ by this charge whereof we have already spoken c. 2. v. 7. she showes her constant purpose of heart to retaine and intertain him hereafter more carefully Verse 6. Who is this that cometh out of the wilderness like pillars of smoke perfumed with Myrrh and Frankincense with all powders of the Merchants In these words is shown the effect of the Churches finding Christ laying hold of him and harbouring him in her heart to wit he cometh down to her on earth and taketh up his dwelling in her heart that he may perfume her with his sweet graces and make her ascend in her affection delight and desire from the world the love corruption and fashion thereof to heaven and heavenly things as we are willed Coloss 3. 1. The words are words of an Interrogation uttered as some think by the bridgroom not being ignorant who she was but in way of admiration to draw us to the due consideration of the rareness and excellency of the thing seen Others take it to be the speech of strangers as yet desiring to be instructed and admiring the glory of the Church who is said here to come up out of the wilderness like pillars of smoak perfumed with Myrrh and frankincense c. Where we have to consider 1. What is meant by the wilderness 2. What is her coming up out of the same 3. Why she is said to come up like pillars of smoke 4. What her perfuming is with Mirrh and frankincense with all powders of the merchants First then The wilderness out of which she ascends is the world the corruption wherein we are all by nature the love delight and desires thereof compared to a wilderness 1. As in a wilderness there is nothing but wastness and barrenness so in the world and mans estate by nature there is nothing but wastness and barrennesse of all grace and goodness in all the faculties of the soul members of the body and whole course of life 2. As in a wilderness there are many briars and thorns and many savage beasts so in the world and mans estate by nature there are many vices the cursed brood of originall corruption and a Savage disposition whereby many in mens shape are but very beasts of divers kinds as Tigers Foxes Dogs and Swine c. With which sort the Apostle tells that he fought at Ephesus 3. A wilderness is commonly dry which is one cause of the barrenness thereof for which cause the Psalmist sayes of the Lords goodness that He turneth the wilderness into a standing water and dry ground into water-springs Psal 107. 35. as he also gave water in the wilderness to his people out of the rock even so in the world and our estate by nature there is nothing in the heart but driness and want of all moisture of grace which makes it to be so hard and barren in all goodness till the Lord break the hard heart and moisten with the water of grace the dry and barren soul 4. In a wilderness there is no Tilling Sowing Planting or dressing at all and therefore
That 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
desire and invitation of his Church we may gather a lesson of great comfort that as he sayes Psal 145. 19. he will ever fulfill the desire of them that feare him and heare their cry and will save them and if he seem not so readily to answer assuredly it is for their good 2. Seeing the Lords delight is in the graces of his holy spirit which he has planted in the hearts of his Elect and in the fruits of a holy obedience that arises there-from this should move us to be carefull to have our hearts stored with these good graces and our life adorned like fruitfull trees with such sweet fruits as Isay speaks of Isay 1. 2. That so he may have delight and pleasure in us here and we may have delight with him and pleasures for ever hereafter 3. We see that friends only are invited and not enemies to banquet with Christ Jesus and rejoyce in the obedience of his Saints here as the angels rejoyce at a sinners conversion And therefore 1. hereby we may try our selves if we be friends to Christ if we rejoyce ever at the grouth of godliness and in the fruits of obedience which we see in the godly loving and with David honouring them because thereof Psal 15. 4. And on the contrary if we be grieved with David Psal 119. 136. and the mourners in Ezekiel Ezek. 9. 4. For the sinnes of others as well as our own and at their disobedience who break Gods law and commandements And 2. We may see who are admitted to the communion of spirituall rejoysing with Christ here and shall be to the communion of celestiall rejoysing with him hereafter to wit only those who are his friends the portion of his foes being a debarring from both and an adjudication to weeping and wailing for ever hereafter Vers 2. I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled for my head is filled with dew and my locks with the drops of the night Here is set downe 1. The churches ingenuous acknowledgment of a dangerous estate of carnall security wherein she had fallen and 2. Is set downe Christs carriage and care how to awake her out of the same first then her acknowledgment is in these words I sleep but my heart waketh whereby she showes that this sleep of hers was not a dead sleep but rather such a samber as was that of the wise virgins both because in this sleep her heart was awake as also she heard the voice of her beloved and what he spake unto her which they use not to do who are fallen into a dead sleep whom no words will awake Of which sleep we have these things to consider 1 What sort of sleep this is to wit spirituall or that of security 2 Whence it proceeds 3 What are the other resemblances between it and the bodily sleep And 4 What are the effects thereof First then the bodily or naturall sleep is not here meant seeing the Church is onely to be considered altogether according to her spirituall estate and condition and therefore her sleep here is spirituall whereof the Apostle speaks saying Let us not sleep as others do but let us watch and be sober 1 Thess 5. 6. and again Awake thou that sleepest and rise up from the dead and Christ shall give thee light Ephes 5. 14. Secondly as bodily sleep proceeds of the binding up of the bodily senses by the vapours that arise from the stomack so this spirituall sleep proceeds of the obstruction or binding up of the spirituall senses of the soul from their proper operations by the sinfull vapours arising from our naturall corruptions or remnants of the old Man in the godly whereof the Apostle speaks Gal. 5. 17. and Rom. 7. 23. which when the same prevails and through want of watchfulnesse or coldnesse in prayer waxeth strong then there is a damping of the spirituall graces and as it were a sleep or slumber that falls upon the soul Thirdly the other resemblances between sleep and security are these 1. Sleep is naturall and so is security 2. Sleep comes oft of idlenesse and so does security when the soul is not exercised diligently in watching prayer and other holy and necessary exercises both of our generall and particular callings 3. Sleep is sweet and pleasing to flesh and blood and so is security 4. Such who are asleep desire that no man awake them and they draw the curtains before them to shut out light even so do those who lie asleep in security they delight therein and in darknesse and therefore desire not to be roused up by having their faults told them and their works of darknesse to be brought to the light 5. In sleep there is no exercise of the senses nor motion even so while men lie asleep in security there is no exercise of the spirituall senses of the soul in seeing hearing tasting smelling or feeling as it ought nor is that motion which should be in the diligent discharge of our duty in religious exercises of prayer and repentance and other holy performances 6. Sleep is the image of death corporall and security I may say is the fore-runner if God awaken not the soul of death eternall Fourthly The effects of sleep are these 1. In sleep Fancy rules and therefore sleep oftimes produces dreams that are deceitfull and when men awake makes them but sad by disapointment and pensive in the end Even so does security making men dream to themselves and presume of freedome from punishment and attaining to salvation though they lie in security and live still in sin while in the mean time judgments temporall seize upon them unawares as they did on Sodom or they be haled away with the rich fool to eternall punishment 2. Sleep laies a man open as it were unto many dangers as of robbery captivating and killing as we may see in the examples of Sampson Sisera and Olofernes c. And even so does security to many spirituall and alike dangers therefore saies the Apostle Be sober be vigilant because your adversary the devill is a roaring Lion walking about seeking whom he may devour 1 Pet. 5. 8. Matth. 26. 41. 3. As we see here it causes a withdrawing of Christ from us and makes the means of grace which is the word or voice of our Beloved the lesse effectuall our prayers more feeble our zeal lesse fervent our love to be colder our delight in holy exercises to decay our faith lesse vigorous and our practise of obedience more slack and slender and finally breeds much pains to the soul before as David saies it be restored to that joy which sometimes it was wont to find in the comfortable presence of Christ and vigour of those heavenly graces whose force the sleep of security has so much abated But though she sleep yet it is specially to be remarked that she saies Her heart was waking which showes
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
all glorious within Psal 45. 13. the same consisting in spiritual ornaments which are neither dimmed nor diminished by afflictions or tryalls but then do shine most brightly as the stedfastnesse of their faith the fervency of their prayers their lowlinesse and humility their patience and perseverance their contempt of the world and desire after heavenly things and sundry other vertues for which these daughters of Jerusalem not looking on her as the blind world doth but with a spirituall eye and right discerning judgment do here pronounce and style her the Fairest amongst women Observations 1. Then we see that it is a spirituall eye which discerneth spirituall things and therefore sees even in a dejected soul the beauty of holiness as David saw the godly though never so base and mean in the eyes of the world Psal 16. like Lazarous to be the excellent ones of men and as the Apostles speaks Of whom the world was not worthy Heb. 11. 2. An earnest seeking after Christ our selves and godly conference of him and of heavenly and spirituall matters and cases of conscience is a mean to edifie and stirre up others to piety and the like practice and so to winne soules to him which as it ought to be in all Christians so specially seen in pastors who if they be seen only to seek after the world and to talk of such things they are a great scandall to other weak Christians 3. We see that it is a great step and hope of funder proficiency in true Christianity when any seriously beginne to inquire after the Lord Jesus as he has revealed himself in his word and in the power thereof to his elect and are desirous to learn what are his excellent benefits and heavenly graces which he as a full fountaine and treasure thereof has in himself to dispence and bestow on them who come to him Vers 10. My beloved is white and ruddy the chiefest among ten thousand Here is the churches answer to the daughters of Jerusalem their question vvherein she describes her beloved unto them and showes forth his matchless beauty and excellency both from his colour vvhich declares his good complexion and from the fit proportion of every part of his body in vvhich two true comeliness consists In which description though it be not necessary to expound what may be by every part signified the mind and aime of the spirit being mainly by this description of Christ according to the naturall parts of a mans body vvho is young and lovely to show that he is altogether beautifull excellent and delectable to the eye of the sanctified soul yet vve shall touch a little and briefly somethings most convenient And. 1. she sayes that he is white and ruddy vvhich two colours do shovv an excellent complexion and make up perfect beauty Cant. 2. 1. see Lam. 4. 7. as vve see David commended therefrom 1 Sam. 16. 12. And our Saviour for that cause compared to the Rose of Sharon and the Lilly of the vallies the vvhite colour denotating his Innocency in himself and the red his sinfull case by imputation as we see Isay 1. 18. and 2 Cor. 5. 21. Also the red betokening his bloody sufferings for sinne and the white colour victory peace and joy obtained to us thereby yea he is so excellent beyond all creatures in heaven or earth men or angells that she sayes he is the chiefest amongst ten thousand Psal 45. 2. Vers 11. His head is as the most fine gold his locks are bushie and black as a raven His head or high dignity as king and head over all being king of kings and king over him also who is said to be king of feare and a feare to all kings is said to be of gold that is as Isay 9. 6. glorious and durable or by the head of Christ may be understood his deity as we see 1 Cor. 11. 3. where God is said to be the head of Christ as Christ is said to be our head yea our only head we not needing another whose locks are said to be black for setting forth his beauty as a foile is to a bright and beautifull stone which colour is a signe of heat and strength in youth and denotates strength and spirituall vigour in him as the white colour of haire Dan. 7. 9. did show him to be the Ancient of dayes full of gravity Majesty and Wisdome Vers 12. His eyes are as the eyes of doves by the rivers of water washed with Milk and fitly set His eyes are said to be as the eyes of Doves as hers also was by him compared before chap. 4. 1. 1. For cleerness and therefore compared to a flame of fire Rev. 1. 14. searching the very heart but yet meek and mercifull to all true penitents and delighting in purity as doves doe in cleer waters and in holy Innocency resembled by the whiteness of milk and taking pleasure in an orderly conversation regulated by Gods word and in performing obedience to both tables of Gods holy law by an equall respect as eyes do their object that are fitly and equally set and placed in the head Vers 13. His. cheeks are as a bed of spices as sweet flowers his lips like Lillies droping sweet smelling Myrrh His cheeks which in Princes specially at their coronation are kissed in token of homage as we see Psal 2. 12. and 1. Sam. 10. 1. As also in others are kissed in token of reverence and affection as we see Exod. 18. 7. are said to be as a bed of spices and as sweet flowers to show thereby the sweetness that the subjection of the soul to Christ with reverence and love towards him doth afford which none knowes but those who in the sweet repose of a good conscience and witnessing thereof do find the same to their joy His lips also are said to be like Lillies dropping sweet smelling Myrrh see Psal 45. 2. whereby is to be understood his holy word and heavenly doctrine Joh. 7. 46. Which is compared to fragrant and white Lillies in respect of the purity thereof without any mixture of errour and is therefore called the sincere milk of the word as also is said to drop sweet smelling Myrrh in regard of the comfort thereof which it affords not to every one as we see in those to whom it is as a scorching or destroying fire and savour of death unto death Rev. 11. 5. and 16. 8. But only to humbled and believing soules as we see it was to David Psal 19. 10. and is to every one who hungreth after the same and takes delight therein Vers 14. His hands are as gold-rings set with the Berill his belly is as bright I vory over-laid with Saphires His hands whereby is meant his actions Luk. 24. 19. whereof the hand is the instrument are said be like Gold-rings set with the berill that is most precious as gold in estimation perfect as the circular figure is of any and glorious like precious stones for he did all well
watch harden themselves like beaten souldiers against all difficulties resist temptations which are the assaults of the enemie like Gideons souldiers imitate their captaine fight that good fight whereof the Apostle speaks and be constant to the death and they shall receive the crown of life 2. This should teach us to welcome death when it comes which ends our fight gives the full victory and enters us in the triumphant estate of glory 3. We see that that which is terrible to the enemies of Christ's Church spirituall or corporall is when she is like a well ordered army wherein is no mutinie or conâ—usion but unity of faith and decency of order whereas on the contrary if she be as Midians army Judg. 7. or the builders of Babel by heresie or schisme confusion and disorder this is the greatest joy advantage and ground of courage unto all her enemies Vers 5. Turn away thine eyes from me for they have overcome me thy haire is as a flock of goats that appeare from Gilead The like of these words we have chap. 4. 9. Which we have already expounded and as for any variation which we find here Christ does not meane thereby that she should turne away the eyes of her faith from him he being the constant object thereof and wherein he so delights that the doing thereof ravishes his heart to her as he showes there but this is a kind of speech whereby he expresses how much the beauty of her eyes does inamour him that it makes him in like case with her self that is to be sick of love such is the excellency and force of true faith which for that cause we should be so carefull to obtaine The rest to the eight verse we have expounded before in the fourth Chapter verses 1. 2. 3. Vers 8. There are threescore Queens and fourscore concubines and virgins without number 9. My dove my undefiled is but one she is the onely one of her Mother she is the choice one of her that bare her the daughters saw her and blessed her yea the queens and concubines and they praised her In this eight verse is set down the glorious attendance of the spouse of Christ as we have the like Psal 45. 12. and 14. And as it is likewise said that kings shal be her nursing fathers and queens her nursing mothers a definite number of which queens and concubines being here put for an indefinite and by virgins all chaste worshippers whatsoever being to be understood and therefore they are said to be without number as we find the like speech of such in the Revelation c. 7. 9. All which forenamed queens for birth beauty or busking are no wise comparable to these three in her for all hers is from heaven and spirituall but all their's from the earth and naturall yea as the Psalmist saies This King's daughter is all glorious within with the beauty of holinesse spoken of Psal 110. which by age cannot fade sicknesse cannot blast nor death can quite abolish Next vers 9. the Church is praised from her chastity and unity for which she is blessed and praised blessed by the Daughters and praised by the Queens and Concubins In respect of which her spirituall chastity she is called Vndefiled and in respect of her unity she is called One yea the onely one of her mother that bare her The title that he gives her here calling her his Dove of it we have spoken already cap. 2. 14. whereunto this onely may be added That as every thing in the dove is amiable as her eyes Cant. 1. 15. and her feathers Psal 68. 13. and what not so is the Church in the eyes of Christ who sees no iniquity in Jacob nor perversnesse in Israel not that his justice sees any thing otherwise than it is but that his mercy will not see some things as they are Likewise how he calls her his Dove we have spoken in like manner Therefore 1 She is not her own 1 Cor. 6. ult because bought with a price 2 Neither is she the world 's for so it would love her whereas on the contrary it hates her as it did her Head before her The first property then from whence she is described is her chastity implied in this that she is called Vndefiled not that she is free from all sinning so long as she is in this life but she is so perfectly by justification and reputed so in Christ by gracious acceptation and inchoatively made holy by sanctification and made perfect by the perfection of parts which is evangelicall though not of degrees as the Law requires and is not competent to her estate militant Next she is called One all perfection rising from unity and returning thither so that every thing the neerer it comes to perfection gathers it self up the more towards unity Therefore God is one there is one Heaven one Earth one Church in the earth one King of his Church one Law one Faith one Baptism c. And as there is perfection in unity so there is strength as on the contrary a City or Kingdome divided against themselves cannot stand therefore it is said That for the divisions of Reuben were great thoughts of heart The Church then is called one 1 as not being divided 2 as not being multiplied To begin then with the former Whether we consider the Church as an aggregation of the outward visible particular Churches of Christian professors in common or as the invisible and universall Church of the Elect onely it is still one professing one Lord and so being one in the Head one Faith and so being one in the heart and one Baptism and so being one in the outward face thereof No naturall body being more one than this mysticall is which one head rules one spirit quickens one blood washes one food nourishes and one roab covers c. And so it is one in it selfe and one with Christ as Christ is one with the Father Joh. 17. 22. What Church then has one onely head the Lord one onely faith in the Lord built upon one onely foundation Ephes 2. 20. and one baptism in that faith â—hat is Christ's Dove And as the Church of Christ is one not being divided so is she one not being multiplied For as the Lord gave but one Evaâ— to the first Adam so he will take but one Spouse to himselfe who is the second Adam therefore many particular Churches whether Congregationall or Nationall make up but one Universall Neither are there two Churches when we say Militant and Triumphant but we distinguish onely the divers condition of the divers members of Christ's Church which is but one as they are either in via or else already in patria Observations 1. By this glorious attendance of the Spouse of Christ of the greatest and most honourable persons on earth as Queens who are her nursing mothers beside the glorious attendance of the glorious Angells which is invisible and who are ministring Spirits sent out for her good
terrible as an Army with banners as was formerly shown on the fourth verse which she is not onely so to her spirituall foes but also to wicked men both in the threatnings of Gods Word which makes their conscience oftimes tremble like Foelix as also in her sincere government and execution of discipline against scandalous delinquents Observations 1. We see by these comparisons how good and happy is their estate though never so poor and base in the world who are true members of Christ's Church and therefore if we find this by having grace in our hearts let us never grudge at our condition otherwise for as Elkanah said to Hannah 1 Sam. 1. 5 8. so the Lord has given us a worthier portion than ten thousand worlds himself being our portion And if he hath likewise in earthly things dealt liberally with us yet let us never ballance alike the same with his bounty in this but be content to lose the one for keeping the other Luk 14. 26 27 33. 2. If the Church in her militant estate be so glorious on earth how glorious will she be and all her members in her triumphant estate hereafter in the heavens Vers 11. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomgranate budded Followes now after Christ's commendation of his Church his speciall visit of her by going down to his garden the Lord speaking so after the manner of men as he does in like manner Gen. 18. 21. the end thereof being To see the fruits of the valley that is of those humble ones who as Esay sayes Tremble at his word Esa 66. 2. and in all humility brings sorth the fruits thereof without any proud conceit of their own merit but when they have done all counting themselves unprofitable servants As also he comes to see whether the Vines flourished or the pomgranats budded that is whether they were fruitfull or hopefull and what progresse and proficiency he could find in the practise of true faith and piety And therefore he speaks onely of fruit-Trees as Nuts Vines and pomgranats because unfruitfull Trees are not to be suffered in the Lord's garden Matth. 3. 10. Luk. 13. 7 9. The godly being compared to Nut-trees 1 Because as Nuts has the best unseen within it which is the kernell even so the best side of the godly is the inner man contrary to hypocrites as we see Psal 45. 13. 2 The Nuts with the greatest shours of rain are washt onely the more but no waies harmed even so by affliction or persecution are the godly profited but not prejudiced The godly also are likened to Pomgranats which are full of seed and liquor to show so are they replenished with the seeds and sweet liquor of grace Observations 1. As Matth. 22. we see the Lord 's particular inspection of his guests so here his speciall and particular inspection of all sorts of trees in his garden whereof if we were mindfull continually it would be a soveraign preservative against sin and a motive to godlinesse Hos 7. 2. 2. We see what sort of ground the Lord's garden is which brings forth good fruit to wit Valley-ground that is humble soules to whom onely he has promised to give grace by which they sructisie wherefore till we be made so by repentance we are not fit for fructifying and when we are made fruitfull true grace will make us yet more humble none being so holy as our Head and yet none so humble 3. We find no mention but of fruitfull trees in the Lord's garden wherefore if we be not so we know what is threatned against such Matth. 3. 10. 4. Neither are all trees bringers forth of the like precious fruit for we see some are but Nut-trees and some more noble as the Vine and the Pomgranat If therefore we labour to be fruitfull and faithfull in our places though never so mean or low it suffices that we are in the Lord's house though a door-keeper or a snuffer or a snuff-dish being in the Sanctuary 5. We see that there is not a like progresse or measure of proficiency in all for some have fruits others as the Vine but flourish and some as the Pomgranat was but only budding even as there are some but babes in Christ 1 Cor. 3. 1. and some stronger men Heb. 5. 12 13 14. It is well then if true grace be surely rooted in the heart and be kything in any measure in a holy life provided it be constantly growing in the holy progresse of a christian practice as the Apostle showes was his own endeavour Vers 12. Or ever I was aware my soul made me like the Chariots of Aminadab In these words is set down upon Christ's comming down to his Garden the sudden rapture of the soul as a swift Chariot to meet him which is the work of his Spirit blowing mightily when he list and which she saies she found before she was aware as we see the like in the calling of Zacheus the conversion of Paul the Thief upon the Crosse and the change wrought on Manasses like the awaking of Peter unawares by the Angells suddain and unexpected comming upon him in the prison and making the chains fall off from his hands Act. 12. 7. or like that descending suddenly of the holy Ghost in form of fiery tongues upon the Apostles Act. 2. 2 Which work of the Spirit upon the soul unawares makes such a rapture and alacrity of obedience that the same is compared to the swift march of the Chariots of Aminadab who as we read 1 Chron. 2. 10. was the father of Naashon Prince of the children of Judah of whom our Saviour came according to the flesh as we have it Matth. 1. 4. Others take this to be the name of Solomon's driver of his Chariots allusion being made in all this Song to Solomon Others read Aminadib which is by interpretation a willing people and not appellatively to show the disposition of Christ's people as Psal 110. and what makes them so forward to come to him Others take this to be a continued speech of Christ's showing his speedy march of mercy when he comes to visit his Church in love the very tender affection of his soul towards her making him to be like the Prodigalls father his running to meet his son whom he saw afar off or as is said here to the swift march of the Chariots of Aâ—…dab Observations 1. In respect that this work of grace exciting and enabling her to come and meet her beloved who after a whiles withdrawing himself was now come down to his garden was before she was aware We may learn hereby for any work of grace in us or good wrought by us to whom belongs the glory we being all by nature like Ezekiel's dry bones or Iazarus lying in the grave the one breathed upon and the other raised and both made to live and stand up before they were aware 2.
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
up her self as Isay speaks to take hold of him Isay 64. 7. She resolves and professes that she will do all the honour she can to him such as is usually done to great personages who use not onely to be waited on and met without at the dore or gate but a great way off and convoyed or brought along to the place whither they are coming as we read Psal 45. 14. Where it is said that the Queen spoken of there shal be brought or convoyed to the king in raiment of needle work with the virgins and companions that follow her Next having declared that she would lead him and bring him to her Mothers house she showes the office of her Mother or what she would do unto her to wit she would instruct her in the whole duties that she should perform to so good and glorious a husband Pro. 1. 8 9. In whom the word of her instruction should not be fruitlesse for she should make him drink of spiced wine and the juice of the Pomegranate that is she would honour and intertaine him with his owne graces and render unto him such fruits of her faith as should be sweetned and made savoury like Jacobs savoury meat which he gave his father with the spices of his owne spirit and humility wherein he delights By doing whereof v. 3. she showes in like manner what she may mutually expect of him especially in her time of need as we see Chap. 2. 6. Where the same words are set down to wit the sweet supporting of his grace and comfor-fortable imbracement of his tender love of which words because we have spoken in the forenamed place as also of the subsequent we cease here to repeat Observations 1. The godly we see makes still a progresse in grace and all religious duties as the Church is said here not to be content onely to find her beloved without but she will also with all observance and honour that she can perform lead him and bring him into her Mothers house and there intertaine him with the choisest things she can 2. We see the office of the true Church as a mother to her children and of all faithfull pastors therein which is not to keep them blind folded in ignorance which that whoor of Rome calles the Mother of devotion but to instruct them in all the duties which they ought to perform to the Lord Jesus acknowledging him to be their onely head and husband and no earthly creature as his vicar therein that he is also their onely Saviour and they nor no other in part or whole are saviours to themselves that he is likewise the sole Monarch or king and Lawgiver to his Church and with whose laws binding the conscience none can dispence the sole Priest also both for Satisfaction fully on earth and sole mediation he makes in the Heavens as likewise that he is her onely Prophet that cannot erre and whose voice onely as chief pastor in the holy scripture by all is to be heard 3. We see that the Churches instruction to her children should not be fruitlesse but should produce the sweet fruits of holy obedience as we see Isay 5. and Joh. 15. is required and whereby Christ is feasted as it were and intertained as with spiced wine and the delicious juice of the Pomegranate so that the light of knowledge whereby we see should produce the light of obedience whereby we shine and our lamps like those of the wise virgins should be both burning and shining 4. By doing whereof we shall find that our work of obedience is not in vaine but shal be well recompenced both with the comfortable embracement of Christ Jesus in the armes of his mercy and protection in our greatest need here and beside the sweet repose of a good conscience therein which was Jobs greatest comfort she shal be recompenced in mercy with his perpetuall and glorious sight hereafter in whose presence is fulness of joy and at his right hand are pleasures for evermore Psal 16. 11. Vers 5. Who is this that cometh up from the wilderness leaning upon her beloved I raised thee up under the Apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Followes here a question concerning the Church which was in the same words before propounded Chap. 3. 6. to which place we referre the reader but here her posture is set down which was not there mentioned to wit that she leanes upon her beloved and whereby is signified 1. Her relying by a holy and humble confidence onely upon him in respect of her own weaknesse and his supporting of her by his speciall grace whereof he said to Paul that it should be sufficient for him without which she was neither able to stand against temptation nor walk in that narrow way that leads unto salvation let be to walk upward as she is said here to come up from the wilderness And 2. is signified that in all her feares dangers or difficulties yea in death it self with David Psal 23. 4. her onely stay and confidence for comfort resolution or delivery is onely fixt on Christ her beloved Leaning unto and upon him alone as all-sufficient to be unto her as saith the Apostle wisdome and righteousness sanctification and redemption 1 Cor. 1. 30. that according as it is written he that glorieth may glory in the Lord. After which description of the Church of Christ chosen out of the world and wilderness thereof and coming up out of the same both in affection and conformity of like conversation and leaning upon Christ onely his merit and grace followes Who first raised her up that she might thereafter come up out of the wilderness and made her to be spiritually born of her Mother the Church Surely this is Jesus Christ alone who raised the dead and sayeth here to his Church I raised thee up under the Apple-tree before this she being sitting in darkness and under the shadow of death and in such a wofull estate by nature as the Apostle showes Eph. 2. 5. He is then said here to have raised her under the Apple-tree which is mentioned Chap. 2. 3. and which tree is himself as the comforts that flow from him vers 5. are called apples Under him therefore and under his over-shaddowing by the efficacy of his owne spirit which makes him say I raised thee doth the godly rise from sinne to righteousness and there doth their Mother the Church bring them forth by the work of regeneration being conceived in her womb by the immortall seed of the word and co-operation of the Holy Ghost even as it is said of the conception of Christ our head in the womb of his virgin-Mother in like manner that the Holy Ghost should come upon her and the power of the most high should over-shaddow her therefore that holy thing that should be born of her should be called The sonne of God Luk. 1. 35. Where it is to be remarked that the work of
her number then which were but a few proselyts or else 2. In respect of time because the time was not yet come that the Gentiles should be called and by faith espoused to Christ in respect whereof being of nonage she was as yet little or as a young damsell not ripe to be betrothed 3. In respect of her condition at her first conversion at that time not being yet so numerous and 4. She might be called little not onely in respect of number then as is said but also of strength stature and knowledge in all which after her first conversion being conformed she was daily onely to grow 2. It is said in the plurall we have a little sister though at that time there was no other Church but that one of the Jewes therefore including Christ in this speech with her self she sayes in the plurall We have a little sister thereby to show that the Church of the Gentiles is not onely a sister to the Church of the Jewes but also to Christ Rom. 8. 29. He being the first begotten amongst many brethren who are all as the Apostle sayes flesh of his flesh and bone of his bones Eph. 5. As also to show that he loves her as dearly will care for her and protect her as ever he did the Church of the Jewes 3. She sayes in the present time we have a little sister although the Church of the Gentiles many hundreth years thereafter was not to be called 1. In respect of predestination and Gods eternall decree unto whom all future things are as present in his sight 2 In respect of prediction and promises made thereanent which in all times are yea and Amen 2 Cor. 1. 20. 3 For the certainty of accomplishment in respect whereof to the eye of faith which gives a sort of being to things that are not yet things to come are present as also for the same respect the Scripture usually speaks as here of things to come as if they were present or praeterit as we see Isay 53. 3 4 5. and else where For all these respects she sayes in the present we have a little sister 4. This little sister is said to have no breasts that is a setled Ministry affording the sincere milk of sound doctrine out of the old and new Testament because as yet she was like Abraham before he was called out of Vr of the Chaldees Jos 24. 2. sitting as yet in darkness and in the shaddow of death under grosse ignorance and damnable Idolatry till that light arose to her who is the Sunne of righteousness and she was called to be his people who was Lo-ammi no people at all which was by the preaching of the Gospell Hos 1. 9 10. Yea which estate of the Church of the Gentiles her not having a setled Ministry after the Gospell was preached and after Christ's ascension we may see in many place as Act. 14. 21 22. and Tiâ— 1. 5. does testifie 5. Touching the care that she has for this her little sister it is in these words What shall we do for our sister in the day that she shal be spoken for that is what furtherance shall we yield to her for her conversion increase and establishment in the truth when she becomes as a woo'd bride to Christ by the Ministry of the Gospell as Rebecca was to Isaac by the steward of Abrahams house In the which work of conversion increase and establishment she acknowledges two agents one chief or principall and another Ministeriall or â—nstrumentall and therfore she speaks in the plurall number saying What shall we do the principall and fountaine-agent of all grace enlightning and establishment being Christ who is the Author of all blessings upon his Church and the ancient Church of the Jewes being the instrumentall agent when by the Ministry of the holy Apostles and Evangelists who were of the Jewish nation the Gospell was preached and as the Lord said to Ananias concerning Paul they were made chosen vessells to carry his name before the Gentiles Act. 9. 15. This therefore they did for their little sister in the day that she was spoken for and thereby 1. Did let her see her base condition by nature before like poor captive Esther the King of kings set his love upon her 2. The glorious and happy estate whereunto she was called Ezek. 16. as we see the same typified Psal 45. And yet a farre more glorious estate whereunto she should be advanced in the kingdome of Glory described unto us Rev. 21. And 3. they did deal between her wooer and her with him by prayer and vvith her by preaching as Laban said concerning Rebecca to get her consent Gen. 24. 57. 4 As Abraham servant gave unto Rebecca jewells of silver and Jewells of Gold and raiment v. 53. to adorne and prepare her for his Master even so as instruments of the grace of Gods spirit by their Ministry they did prepare and adorne her likevvise as a bride to present her to Christ And 5. As the Apostle did the Galatians and others they vvatched over her and vvarned her that she should not be tempted by other base and allureing wooers and dore in her affection or like Dinah gad by inconstancy and go a whoring after any such but keep her self as a chaste virgin to her heavenly bridegroom till the day of the solemnization of the marriage with her in the highest Heavens when Christ shall say Even so I take her before my Father and before his Angells Observations 1. We see by the style which the Church of the Gentiles gets that all particular and nationall Churches are but sister-Churches and none such may claime to be a Mother universall Church and Mistresse over all as falsly and ridiculously the Roman Church now does and her proud Papall Bishop to be the universall Monarch of the Church and Head over all 2. Where in the plurall number it is said we have a little sister and so that the Church of the Gentiles is a sister to Christ as well as that of the beleeving Jewes We see as has been noted before our dignity who are true believers with the sweet comforts that result therefrom Chap. 5. 2. 3. In respect of Gods decree prediction and promises concerning the calling of the Gentiles that she sayes in the present time we have a little sister we do observe that the decree and promises of God for things to come are so certaine and infallible that faith doth justly apprehend them and speak of them before they be as if they were already which showes the nature of faith to be as the Apostle describes it Heb. 11. 1. as also serves much to establish to us the comfort of Gods promises in greatest extremities to our great joy 4. Concerning the care that she has of her little sister saying what shall we do for her c. We see that the loving duties arising from zeal and charity and as members of one body that one sister Church can do
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
1. It is First 2. Free 3. Reall 4. Admirable cum non essemus and 5. Immutable as has been before on v. 2. and eternall Whence we see the high dignity of the church and every true member thereof she is Christs love who is King of kings and therefore 1. He will protect her from her enemies 2. as Sampson to Dalilah will reveale to her His secrets 3. as Assuerus to Esther will refuse no suit of hers 4. though absent in body is still mindful of her sending her his love Letters and tokens 5. Will at last give himselfe to her and assume her to be with himself Next we have whereto he compares her even as Zech. 10. 3. 1. To goodly horses for battell and 2. To a Troop of such 3. Belonging to a mighty king and 4. Accordingly royally furnished as the manner of the Egyptians was with precious stones on their bridles and chaines of gold about their neck and so making a goodly sight to behold 1. Then she is compared to warrelike horses in chariots as Exod. 14. 7. 9. To warne her of her estate here on earth militant and that no sooner shall any follow his former direction in adjoyning themselves to her and the profession of the truth but as soone they must expect a spirituall warrfare and to suffer persecution 2. She is compared to Horses of the best sort and not to ordinary and common servile ones but for royall service and imployment to shew the excellency of the Church and godly as Ps 16. 3. they are called who are appointed for his service who is King of kings and not for the base servitude of Sinne or Satan and therefore should not walk as the ordinary sort of the world being ad meliora renati 3. Such horses as were in Pharaoh's Chariots were strong nimble swift couragious and ready to warre even so the godly have spirituall strength agility and swiftness as Psal 119. 32. Courage for the truth and against spirituall enemies and are ready fitted for their spirituall warrfare as we see Eph. 6. 4. She is compared to Horses belonging to a mighty king even so doth the Church belong to the King of kings who ownes her by creation redemption confoederation and matrimoniall Union and therefore is her only Lord over whom no other should Lord at all 5. She is said to be like a troop of horses not loose and running at random but coupled and fitted for royall service in the Chariots of Pharaoh even so is the Church a troop or company not set at carnall liberty that because grace doth abound therefore sinne should abound but put under the easie and light yoke of Christ and taught to obey his lore in the liberty of the Spirit and holy service of his blessed Majesty 6. She is compared to a troop of Horses so danted and tamed that they are not only fitted for service but made peaceable amongst themselves and orderly placed each one keeps their own station even so is the church a company of Persons though first like wilde colts by nature yet so tamed and mortified by grace that they are not only fitted for the Lords service but keep unity amongst themselves and keep every one the station and Calling where the Lord has placed them whether in Church or Common-wealth 7. Her checks are richly decked with precious stones and chaines even so are the true members of Christs-church richly decked and adorned with the precious and saving graces of Gods holy spirit as we see Pro. 1. 9. and Ezek. 16. 11. Whereby the kings daughter is glorious within Ps 45. 14. and beautifull with the beauty of holiness in the sight of her welbeloâ—…d whereby they are a goodly sight in the eyes of all beholders of their godly life and shining light who are thereby moved to glorifie God their heavenly father Observations 1. If therefore our estate here be militant like horses prepared for battell then let no Christian sing a requiem to himself here but be armed as Eph. 6. and be still on his watch and guard that he be not surprized by Satan or the tentations of sinne but resist him valiantly and constantly that he may say with the Apostle in the end I have fought a good fight c. 2 Tim. 4. 7. 2. Although our estate here be a continual warfare with outward and in ward enemies so that we may say with Jacob Our dayes are few and evill yet here is comfort 1. That belonging to so mighty yea an almighty King who has vanquished our enemies he will have a care of us and will not suffer one of his to perish 2. He will do that which no king or captaine can do to his souldiers or horses for service He will furnish us with courage strength wisedom agility and skill as he did David to overcome Gâ—liah 3. Seeing the church is compared to a troop of Horses not wild but tamed fitted for the owners service and like horse placed in Chariots keeping their own stations Let all Christians learne that they are not nor should not be like wild beasts as Tigers or Lyons but such as are tamed as service-Horses or sheep mortifying daily their wild and savage nature and bringing it under subjection to the Lords service and keeping every one their own station therein to glorifie god and in a holy unity as under one yoke by mutuall help one of another to profit and promote the good of Christ's church and kingdome 4. Her cheeks are said to be richly decked and adorned which should make us to try our selves by the furniture of saving graces if we be the true spouse of Christ as by repentance faith humility and charity c. Whereof if we be destitute it is not a name that we live like Sardis Rev. 3. 1. or verball profession that will availe or prove us to be the true members of Christ's church 5. These graces wherewith a true Christian is adorned are called or compared to Jewels and chains of gold to show 1. That as they are so in themselves so how every true godly soul should esteem of grace and if they really have thâ—â—ame will esteem thereof as we see Matth 13. 44 45. c. And of the meanes thereof Ps 19. and 119. And therefore let us try by our estimation of grace and meanes thereof and by the care we have to attaine thereto as to Jewels or precious treasure if we have true grace or be the true members of Christ's church 2. To show that as Jewels wherewith one is decked are not of ond sort figure or forme even so neither are the giâ—ts and graces whereby Christ decketh and adorneth his Church but divers and of a divers measure all to the edification of the body in common and to the salvation of each member in particular 1 Cor. 12. 3. As in a chaine there is a concatenation of the divers lincks one with another even so is it with Christian vertues for which cause we are