reed Secondly A Vine is very fruitfull it brings forth abundance of grapes as appeares Psal 128. 3. and Ezek. 32. 12. So the Saints are made exceeding fruitfull by the flowings out of the Spirit of Christ upon their hearts Thirdly The Vines and their fruit come to nothing except they be underproped and lift up from the earth so it is with the Saints both they and their fruits come to nothing unlesse Christ underprop them by his power spirit and grace but being underpropped by the flagons of Christ and by the distributions of his grace they become very fruitfull The Spring thus described First figured by flowers and Birds singing Secondly From the budding and sprouting forth of the fig-tree and the Vine wherein is set forh the gracious and pleasant voice of Christ in the Gospell with all the effects and fruits thereof upon the Saints Now it remaineth that wee speake of the exhortation subjoyned Arise my love my faire one and come away This exhortation is the same that wee had in the tenth verse aforegoing and therefore the lesse may be said of it now only two things we may note from the iteration of this exhortation First It notes the backwardnesse of our natures and the untowardnesse of our hearts for yeilding unto Christ and therefore the Lord doth graciously call his people againe and againe to come up to a more full enjoyment of himselfe Secondly It notes his exceeding great love and rich mercie that doth call us to arise from the evill wherein we lay captivated by sinne and from the winter blast of the Law even from the curse and bondage thereof and also he calleth us into the glorious liberty of the Sonnes of God so that in all our troubles and tentations wee may come to him and finde rest where wee may sweetly enjoy our selves in him all which is represented to us by the flourishing and joyfull time of the Spring which Christ useth as a motive to perswade us to come unto him VERS 14 15. O my Dove that art in the clefts of the Rock in the secret places of the stairs let me see thy countenance let me heare thy voice for sweet is thy voice and thy countenance is comely Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes THe Church continueth here in her repetition of Christs speech unto her which speech begun verse 10. In which wee may Observe First An exhortation Secondly A reason thereof The exhortation is given forth unto us First In a description of the Church Secondly In the thing exhorted unto The discription lieth First In a sweet and friendly compellation given by Christ unto his Church My Dove Secondly In a description of her dwelling place First In saying Thou art in the holes of the Rock Secondly In adding In the secret of the stairs The thing exhorted unto is the Churches manifestation of her selfe First In saying Shew me thy face Secondly In adding Cause me to heare thy voyce The reason of this exhortation is drawne from the Churches excellent qualification and this is laid down in a twofold assertion First he saith For thy voice is sweet Secondly he concludeth And thy face is comely As for the next exhortation in the 15. verse you shall have the resolution in its due place Now to the exhortation and the parts thereof My Dove c. Christ here calleth the Church a Dove a title sometimes attributed unto Christ himselfe the Holy-ghost sometimes appeared on Christ in the shape of a Dove to discover unto us thus much that Christ should have the propertie and disposition of a Dove as meeknesse and gentlenesse for indeed he became man for that end to be a mercifull Saviour I will not quench the smoaking stax nor breake the bruised reed saith he Matth. 12. 20. So that the mercifulnesse of Christs nature and the mercifulnesse of his Office is set forth by the resemblance of a Dove Now as Christ had the Spirit in likenesse of a Dove so all that are Christs to wit the Spouse of Christ have the disposition of Christ that spirit that framed Christ to be meeke and gentle like a Dove doth also frame the Church into the same likenesse and disposition hence he saith My Dove c. Observe hence That as Christs so is the Churches temper and disposition framed after the likenesse of a Dove Now wee must know that there is some good in all the creatures there is a beame of Gods majesty and an image of vertue even in the inferiour creatures wherefore the Scripture sends us to such creatures for many excellencies that are to be found in them Now the Church may well be compared to a Dove and that for such properties as these First The Dove is a mournfull creature and therefore Hezekiah saith I did mourne like a Dove Isa 38. 14. And the Jewes are said to mourne like Doves Isa 59. and it is said of those that should repent that they should mourne like Doves Ezek. 7. 16. This was Davids condition in Psal 120. 5. Woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar The State of the Saints is like Doves who mourne to God in their desertions afflictions and tentations who heares the bemonings of his owne spirit in them Secondly A Dove is an innocent harmelesse creature simple without guile hence the advice of Christ is to his Disciples Be innocent as Doves Matth. 10. Now there is a simplicity that is sinfull when there is no mixture of wisedome in it for it is said in Hos 7. 11. Ephraim is like a silly Dove without heart they call to Aegypt they goe to Assyria that is when they did rely more upon friends and outward helps then upon God But there is also a pure holie simplicity and so God is said to be simple because there is nothing in him contrary to himselfe or to his owne nature In this respect the Church may be said to be like the Dove in respect of a good and holie simplicitie when there is no no mixture of fraud no duplicity in in the soule A double hearted man is unconstant and unstable in all his wayes saith the Apostle Jam. 1. 8. Thirdly The Dove is weake and impotent not being able to help her selfe against the Birds of prey it hath nothing but flight So the Saints are unable to defend themselves but only they can flye to God as to their mountaine and flye to Christ as to their Arke and strength for they have no other refuge then God nor any hiding place besides Christ Fourthly The Dove is a very weake creature Hence it is said of Ephraim that He shall tremble as the Dove out of the Land of Assyria Hos 11. 11. So the Saints are called The meeke of the earth Zeph. 2. 1 2 And wee are exhorted by the Apostle As the Elect of God to put on the bowels of meeknesse and compassion c. Colos
it Thy love is fixed in the Table of mine heart The Hebrew is but one word and used onely in this place and signifieth a most ravishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil Incordiastime rapuisti animum meum vel traxisti animummeum and delightfull drawing of the heart by love I cannot expresse it neerer the Originall word then to say Thou hast unhearted me that is in effect thus Thou hast wounded or taken away my heart from me thou hast even ravished and overcome me with thy love Christ speaketh here to his Spouse as a man overcome with love for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart Hereby appeareth the super-abounding love of Christ towards his Spouse in that there be not any words sufficient fully to expresse the same Hence Observe That Christs heart and affections are exceedingly taken with his people Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride Isa 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing That is he will rest well-pleased and much delighted in his love and he will rejoyce over his Spouse with the highest pitch of joy yea he will rejoyce with singing which is the highest expression of joy and delight So then the heart of Christ being thus taken is meant his exceeding love whereby he rejoyceth over his people according as it is said in Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Thus Christ hath declared how neer and deare his Spouse is unto him by the simpathy of like mind and affection which is betweene him and his Church Now it followeth that he shews how neerly they are related one to the other by the band and consanguinity and conjugall amity My Sister my Spouse My Sister so Christ calleth his Church out of that respect and love he bears unto her We are told in Heb. 2. 11. That both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren This tearme needs no explanation but let us observe hence That Christ stands neerly related to his people as a Brother c. This relation of brotherhood betweene Christ and his people is two-fold 1. By the right of nature as the Apostle saith Forasmuch as the Children were partakers of flesh and blood he also likewise tooke part with them that he might destroy through death him that had the power of death which is the Devill for he in no sort tooke on him the nature of Angells but he tooke the seed of Abraham wherefore it became him in all things to be made like his Brethren Heb. 2. 14. 16. So that Christ tooke our nature and was cloathed with our flesh to be made like unto us his brethren and in the same flesh The second right is of adoption for it is said when the fulnesse of time came God sent his sonne made of a woman and made under the Law that he might redeeme them that were under the Law that wee might receive the adoption of Sonnes Gal. 4. 45. And againe the Apostle saith As many as are led by the Spirit of God are sons of God Ro. 8. 14. whence the Apostle reasons thus If wee be Children we are also heires annexed with Christ Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie by right of adoption and brother-hood with Christ Thus much for the band of consanguinitie That of conjugall amitie followeth My Spouse Christ calleth his Church Spouse named in Hebrew Callath of the perfection of her attire and ornaments as was intimated in verse 7. of this Chap. The Spouse is one that is alreadie maried unto her husband so that this title of Spouse shews how the Church is to Christ The Spouse is most deare to her husband saith Solomon for she is the crowne of his head Prov. 12. Hence Observe That the Church is the Spouse of Christ Hence it is that she is called the bride the Lambs wife who is prepared as a bride adorned for her husband Revel 21. 2. 9. And the Lord saith I have married thee to my selfe in righteousnesse judgement mercie and compassion Hos 2. 19. Wee are not to take the words in a carnall sense but that God hath framed words to our capacitie only for what termes could be more effectuall to expresse his love then the names of Sister and Spouse The last thing in this verse wherewith Christ was so much taken in his affections with his Spouse is by the commendable things which he saw in her which made him so to fix and ground his affection First The comelinesse of her person Secondly The ornaments wherewith she is decked With one of thine eyes and the chaine of thy neck With one of thine eyes or one looke from thine eyes The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes for being simple chast pure by this is meant the chast eye of faith whereby the Saints looke up to Christ Hence Observe That Christ is much taken with the least looke of faith from his Saints For Christs beholding of the faith of the Spouse it maketh such deep impressions in him of her idea and forme of beautie that his affection is so rooted in her heart that it cannot be removed nor concealed It is added And the chaine of thy neck The chaine of the neck is an ornament added to naturall beautie and doth often signifie Gods Laws and Ordinances as appeares Pro. 10. 9. and also signifies the graces of the Spirit and fruits of faith as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck the ornaments of the Spirit and of grace which is the Law of Christ in the inner man Hence Observe That it is Christs owne graces in the soule that he is so much affected with in his Saints God cannot delight in any thing besides himselfe and therefore it is the manifestation of himselfe in his Saints that draweth such high expressions of love and delight in him towards them Therefore he indueth his Church with gifts of his owne spirit to make her seeme beautifull where he saith I have cloathed thee with broidered worke shod thee with badgers skins girded thee with fine linnen covered thee with silke decked thee with ornaments put bracelets on thy hands and a chaine upon thy necke Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit which proceed Si ergo dona dei sint bona merita non deus coronat merita tua tanquam
Christ a greater then Solomon Matth. 12. 42. For in him are the treasures of wisdome Col. 2. 3. That is Christ had in him the perfection of all wisdome and knowledg and the Apostle calleth him in 1 Cor. 1. 24. The wisdome of God Christ is essentiall wisedome and understanding Counsell is mine and sound wisdome saith he I am understanding Prov. 8. 14. This song therefore is commended unto us by the holy Ghost in the highest degree of excellency in respect of the Author who was such an eminent type of Christ both in peace and wisdome Observe from hence that Solomon is a canonized Saint else he had not been the Pen-man of Canonicall Scripture and so to have been a Scribe of the holy Ghost The Apostle Peter speaks thus of all the holy Prophets and Pen-men of holy writ in his 2 Epist Chap. 1. vers 20 21. First know this that no prophesie in the Scripture is of any private interpretationâ— For prophesie came not in old time by the will of man that holy men of God spake as they were moved by the holy Ghost Now Solomon being one of those holy men of God he must need be a deare and beloved Saint of God 2. Hee was a most excellent type and figure of the Messiah's in love peace wisdome and glory and Christ himselfe is called Solomon in Chap. 3. 11. It would be therefore more then absurd rashnesse to conclude him a reprobate 3. The promise which God makes to David that if Solomon sinned hee should be chastised but that God would never take away his mercy cleane from him as he did from Saul 2 Sam. 7. 14 15. This cannot be meant of succession in the Kingdome for it would have been no comfort to have enjoyed the Kingdom for a while and afterwards to perish for ever therefore it must be taken for a promise of an estate of life 4. God speaks well of Solomon after his death making an honorable mention of his name joyns him with his Father David the Lord commending Rehoboam his people for their first 3. years government 2 Chr. 11. 17. Three years long they walked saith the Lord in the way of David and Solomon Now God never made any such honourable mention of a reprobate after his death in all the Scripture 5. Consider that name of love and favour which God gave unto him Jedidiah beloved of God 6. Solomon himself is said to have loved the Lord 1 King 3. 3. which thing being true else it would not have been recorded in Scripture he could never fall finally from God 7. It is said in Luk. 13. 28. that Abraham Isaac and Jacob and the Prophets of which number Solomon is one are in the Kingdom of God Yet the false Prophets are excepted as Balaam by whom God spake sometimes in a compulsitory way but the Lord used no such instruments to be Pen-men of the holy Ghost 8. And lastly his owne 3. Bookes evince his repentance and reconciliation with God For this glorious light of Israel for a season was clouded and overshadowed by Idolatry for it is said Solomon worshipped strange gods Now upon these words the Romanists conclude that Solomon died a reprobate but Mr. Broughton is of another opinion concerning these words I have oftentimes mused saith hee what should be the meaning of these words And Solomon worshipped strange gods For saith he I could Brought generall view of the Scriptures p. 154. never thinke that he could esteem the idolls of the heathen for gods considering he had such wonderfull knowledge but surely this is the meaning that by allowing his Concubines to worship them and in that it was done by his Commandement it was as his act and this I hold till I be better instructed If he had come to so open a folly as to worship them as God this his sinne must needs have been of very high nature if not the sinne against the holy Ghost which is unpardonable But however it must be confessed that Solomon fell grievously by giving the reins to his lusts yet as it was said already his 3. last Books will declare what the frame and temper of his spirit was in his old age 1. The book of the Proverbs wherein by allegories taken from the most excellent of the creatures and also from those of the lowest ranke and esteem he sheweth the wisdome of God in the government of the world from whence hee perswades men to seek after the wisdom of God admonishes the people to beware of strange women and labours to settle them in the grounds of Religion 2. His Booke called the Preacher which book was made in his old age and after his recovery out of sin he beginneth Vanity of vanities all is but vanity saith the Preacher He preached worldly vanity from selfe-experience admonishing others to beware by his evill In which Book he sheweth in generall the transitory estate of all things in the world For saith he consider the Sun it riseth and setteth and returneth again to his place The winde goeth toward the South and turneth about into the North it whirleth about continually and it returns again according to his circuits All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again So by this he sheweth that there is no felicity in any thing under the sun but all is vanity He goes on and tries wisdome and knowledg but saith he in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow He went yet further and tryed all pleasant things for saith he I made great works I built houses set Gardens and Orchards and I planted trees in them of all kind of fruits I made mee pooles of water c. In a word I was full and much encreased I wanted nothing that my heart could desire but when I began to consider what felicity these things could bring unto mee I beheld nothing but vanity and vexation of spirit and that there was no profit under the Sun 3. This most divine song penned as was hinted before in his old age his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church and of that intercourse of love passing between them his heart is now lifted up higher then all the things under the Sun reckoning of them nothing but vanity and vexation of spirit Now by what hath been said wee may conclude Solomon a glorious Saint of God and therefore should be stirred up to the study and meditation of this Book the more for Solomons sake the Pen-man thereof CHAP. 1. VERS 2 3. Let him kisse mee with the kisses of his mouth for thy love is better then wine Because of the savour of thy good ointments thy name is as ointment poured forth therefore doe the Virgins love thee IN this Chapter observe two parts 1. The earnest desire of the Church to be effectually
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
for us Thus Christ gets acceptance for us with the Father according as he saith Whatsoever you will aske the Father in my name he will give it you John 16. 23. It is Christ that puts incense upon our prayers and mingles them with the sweet odours of his owne merits he is the onely Altar of Christians sanctifying all their gifts and Sacrifices 3. The rose delighteth in shadowy places for as over much cold would starve it so overmuch heat would scorch and burne it Thus Christ doth appear unto his Saints in a moderate way in all his dispensations he sometime afflicts his people that he may purge them and heale them which cannot be done without some smart and bitternesse but yet withall he mingles abundance of love and sweetnesse with those afflictions So that his sweetnesse doth as it were swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superltive Christ doth so moderate his dispensations that he will not suffer us by wantonnesse to abuse his love and mercy neither yet will he suffer us to perish by afflictions 4. The rose is a cooler unto nature thus Christ is a cooler of his Fathers wrath and indignation The soul being convicted of its sinfullnesse speaks as the Prophet doth Who among us shall dwell with the devouring fire Who among us shall dwell with the everlasting burnings God is devouring fire and everlasting burnings in relation to sinners his wrath is like the fire of hell as I may say the breath of his indignation is like a River of brimstone kindling and perpetually maintaining the flames of Tophet What shall the poore soul doe now Here is nothing but menaces and threatnings terrours and amazements death and destruction and where is the remedy No where but in Christ alone Israel passing through the Wildernesse had a Cloud to cover him and defend him from the Scorching Sun-beams now what was that Cloud but a type and shaddow of Christ as the Apostle makes it 1 Cor. 10. 1 2. he makes there the Cloud and the Sea and the Manna and the water of the Rock to be all figures and Images of Christ Christ is a Sea to wash Manna to feed water to refresh and a cloud to hide the soul from the hot and burning wrath of God the fiery beams of that wrath would surely suffocate and stifle us were it not that Christ did interpose and sot betweene to ibnubilate and veile our souls from it 5. The rose though it be sweet and comfortable to the smelling yet 't is offensive to the sense of feeling because it is full of prickles Thus is Christs Gospell accompanied with the Crosse and Tribulations his selfe suffered in his owne person so that in respect of his depressed condition the Prophet saith His visage was so marred more then any mans and his forme more then the Sons of men Isa 52. 14. And againe he saith He was despised and rejected of them a man of sorrows and acquainted with griefe he was oppressed and afflicted yet he opened not his mouth c. Isa 53. 3. 7. His Members also must suffer the same things they must drinke of his Cup and be Baptized with his Baptisme if they will be his Disciples they must take up their crosse and follow him Christ is the Rose of Sharon or the flower of the field Now Sharon as was hinted before was a field of pasture for Bulls and Oxen contiguate to Bashan it being a field for grazing and feeding of Cattell must not onely be fertile but also admit shaddowing plats for the best shelter in the heat of the day so that the roses of Sharon must needs be flowers of a singular kind Now we may note two or three things from the place where this rose grew towit in Sharon 1. Sharon was an open field where Cattell fed Bulls and Oxen and unreasonable Beasts did graze there Hence note these roses then were subject to all spoyle and lewd trampling under feet so that Christ and his Church were both exposed to persecution to be plucked of all that passe by the way and trodden down and eaten of Beasts Secondly note from the places fertilitie and shadow whereby the rose was super-excellent notwithstanding the danger it was in that notwithstanding the danger of this flower by reason of Sharons beasts yea of Bashans Buls and all those perilous things accompanying Christ yet Christ is made able to overcome and conquer them all Let all his enemies fret and push their fill from Edom and Bozra with red garments stained with blood yet Christ alone shall triumph over them for saith he Who is this that commeâ—h from Edom with died garments from Bozrah wherefore art thou red in apparrell c. I have saith Christ trodden the wine-presse alone and there was none with me for I will tread them in mine anger and trample them in my fury and their blood shall be sprinkled upon my garments and I will staine all my rayment Isa 63. 1 2 3. Edom is put by a Synechdoche for all Christsenemies because among the enemies of the Church of the Jewes the Edomites were none of the least as appears in Psal 137. 7. and therefore here Edome is propounded as a type of all the spirituall enemies of Christ and his Church now Christ threatneth to dissipate and break them al he will tread them downe as grapes in the wine-presse so that Christ will preserve both himselfe and Church from the fury of the Beasts of Sharon and Buls of Bashan for he is exalted at the right hand of the Father and shall reigne untill his enemies be made his footstoole Psal 110. 1. Thirdly he is the Rose of the field not of the garden Hence note That Christ is not a rose sprung up and become orient and sweet from the industry of man but groweth only by the providence and good pleasure of God Christ was not brought forth by any humane power wisdome or wit but hee was the wisdome of the Father and the power of God so that Christ had his being and all his excellency from God but not from man Fourthly the flower of the field is not inclosed and made private to a few as the flower in the garden but it is common to all that wil gather it so is Christ a common Saviour not of the Jewes only but of the Gentiles also God hath enlarged his heritage so that the sonnes of Iaphet may dwell in the Tents of Shem. Christ doth not refuse any that come unto him but all sorts of people Jew and Gentile may be accepted This is elegantly set forth by the Prophet Isa 41. 19. where God promiseth to plant in the wildernesse the Cedar the Sitath tree the myrtle the oyle tree the fir-tree the pine and the box-tree together This was also represented unto Peter by a sheet knit at foure corners wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things
in Christ we have a manifestation of God whereof we have a figure in Moses Exod. 33. The Lord proclaimed his mercy his patience his goodnesse his truth and justice before him these are his back-parts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But where was Moses when he had this Vision and appearance of God He was in the clift of the rocke Now verily that Rock was a shadow of Christ we see the glory goodnesse and face of God through him Per speculum as it were in a glasse Christ is the lively image of God 2 Cor. 4. 4. The brightnesse of his glory and the expresse Character of his person Heb. 1. 3. There is no excellency in the Father but it is in the Son and by the Sonne we come to injoy it so saith the Apostle God who hath commanded light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Both this expression and that in the Hebrews before mentioned where Christ is called the brightnesse of God◠glory are a metaphor taken from the beams of the Sunne as the Sun is manifested by his owne brightnesse viz. by his Beams for we cannot see the Sun in Rota in his Charriot or circumvolution but by his Beames so the inaccessible light of the Fathers glory is revealed Tanquam per radios ac splendorem as it were by beams and brightnesse shining most clearly in Christ and the Fountaine and root of that brightnesse is in Christ's God-head but darted upon us through the Man-hood according to the testimony John 1. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seat of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto us In a word all our happinesse safety and glory lies in Christ if we be in the Rock we sit in heavenly places with Christ Ephes 1. 3. And we are in Christ Ephes 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God Col. 3. 3. And by him we have accesse to the Father as it were by steps and stairs So much for the description of the Church in respect of her mansion or dwelling place Now followeth the thing shee is exhorted unto with the Exhortation annexed Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenance is comely Christ having awaked his Love he now exhorteth her to a more neer fellowship and communion with himselfe and that first by saying Let me see thy Countenance c. Let me see or cause me to see thy aspect thy visage thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit invisit praevidit aspexit prospexit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio visus aspectus species forme and fashion that is stir up thy faith and hold up thy face shew me thy Countenance boldly with joy and comfort looke upon me as it were with open face and see my glory contemplate upon my excellency and goodnesse and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe Hence Observe That the Saints with faith and boldnesse have accesse unto the Father through Christ their Mediator Hence it is that the Spouse being in the Rock by which is meant Christ as was shewed before is bid to come and unveile her face and to take a view of the glory of God in Christ And this is that which the Apostle declares saying But we with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face when he appeared before the Lord Exod. 34. 33. And by that beholding of God had his face lightned and shining with beams So have the Saints a free accesse unto God by Christ which is not as a darke vaile but a pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed and as it were glorified in our minds according to the same Image of God in holinesse and righteousnesse And againe the Apostle tells us We have a High-Priest which is entered into Heaven even Jesus the Sonne of God Therefore saith he let us hold fast our profession c. And let us goe boldly to the Throne of grace that we may receive mercy and find grace Christus est sacerdos sacrificium deus cui templum in quo reconciliamur to helpe in the time of need Heb. 4. 14 16. For Christ is as one saith the Priest the Sacrifice the God and the Temple the Priest by whom the Sacrifice through whom the God to whom and the Temple in whom we are reconciled Thus for the first branch of the exhortation The second followeth in adding these words Let me heare thy voyce Let me heare or cause me to heare thy voyce towit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his owne spirit speaking in the Spouse by prayers praises and thanksgivings Christ calleth for the voice of the Spouse like to the joyous sweet mourning note of the Dove in the absence of her Mate Hence Observe That Christ is so affected with the sweet Dove-like voyce of his Church as that he entreats his Church to cause him to heare it He calls for the voyce of preaching his glorious works the joy and gladnesse from his Church and he calls for the voyce of prayer Psal 50. 15. Call on me in the day of trouble c. Though Christ should seeme sometime to neglect his people as not to heare them yet he would not have them to cease to call upon him but would have them pray continually like the poore Widow in the Gospell that importuned the judge because when he seems not to hear his Spouse he looks on her with the greatest delectation So far the second branch of the exhortation The reason of the one and the other followeth For sweet is thy voyce and thy Countenance is comely Thy voyce is sweet or pleasing delightfull that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit commiscuit per metaphorum jucundus dulcis 〈◊〉 acceptable and welcome being uttered by faith it must needs delight because it is sweet melodious and piercing and no marvaile seing it is the voyce of his owne Spirit and therefore cannot be but very sweet and delightsome Hence Observe That the voyce of Christs owne spirit in his Saints is very sweet and pleasant unto him Would Christ so call and earnestly seeke for the voyce of his Spouse if it were not a sweet
themselves It followeth Whereon there hang a thousand Fucklers Whereon they hang or are hanged a thousand Bucklers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clypeus protectio a certaine number is put for an uncertaine as we find often in Scripture The Hebrew word Hammagen signifies protection or defence Thus by the Tower of David is the excellency of the Church set forth it being marvailously well armed with armour and munition yea with armour that is pollished and prepared for most necessary uses the hanging up of these Bucklers and Shields was a signe of victory and glory as appears Ezek. 27. 11. These instruments of war are farther commended in that it is added All shields of mighty men The praise of these shields is that they are meet for mighty and noble men they are so good and excellent they are no base things nor such as belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatus est potestatem habuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator potesta tem habeus to meane men but unto Nobles and Captaines of Armies and the like The Hebrew word Shiltei Translated Shields hath the signification of power or dominion as being used of great and mighty men It also signifies a Ruler such a one as hath power in his owne hand Of mighty men or of strong valiant men The Hebrew word Grbbor signifies a Champion a mighty man or man of valour and strength and of superiority these mighty men have reference to David's worthies who stood faithfully with him and did many heroicall actions as appears 1 Chron. 11. 10. Now in that Davids tower was thus furnished with all convenient weapons of war both to offend the enemy and also for defence of those with David this did prefigure the mighty men of God which by the shield of faith shall be able to doe great things for which purpose they have given them shields and bucklers to defend themselves In the former part of the Verse the strength and victory of the Spouse was set forth by her Neck being compared to Davids Tower now here are her weapons described by which shee shall overcome Hence Observe That the Spouse is furnished with all spirituall weapons to withstand her enemies and defend her selfe from wrong The Spouse hath such spirituall weapons as shee is able to defend her selfe and discomfit all her enemies as appears Ephes 6. 11. 17. where the Apostle exhorteth to put on the whole armour of God that is to be armed with all spirituall graces and giveth a reason of his exhortation That yee may be able to stand against the wi les of the Devill c. that is that you may keep your station not being put to flight but to overcome and get victories over enemies namely to overcome the Devill in all his assaults and to wrestle against principalities rulers of darknesse and spirituall wickednesses c. And that they might be ready for this great encounter they were to have their loins girt about with truth with Christ who is the way and truth John 14. 6. Having on the Brest-plate of righteousnesse to keep the heart and Conscience whole And their feet shod with the preparation of the Gospell being ready prepared to professe the truth of the glorious Gospell of Christ to take hold of the shield of faith by confidence in the power and goodnesse of God in Christ to take the helmet of salvation towit the hope of the mercy and redemption purchased by Christ and lastly the sword of the spirit which will cut off all the temptations of Satan and lusts of the flesh And thus the faithfull soul is furnished with the compleat armour of God whereby it is made victorious So much for the commendations of the Churches Neck being compared to the Tower of David c. it being the sixth particular The seveanth and last particular here commended in the Spouse is as followeth VERS 5. Thy two Breasts are like two young Roes that are twins which feed among the Lilies HEre the Breasts of the Church are introduced 1. As beautifull and comely in that they are likened to young Roes that are twins to young Roes for pleasantnesse and smallnesse and to Twins for equalizing for in these things lies the beauty of the breast The beauty of the Church is elswhere set forth by her breasts when it is said Thou art come to excellent Ornaments thy Breasts are fashioned c. Ezek. 16. 7. 2. The Breasts of the Spouse are set forth to be very usefull in that it is said which feed among lilies Lilies prosper best in low and fruitfull places so they that feed among lilies are in good pasture and therefore are full of milke so then the Breasts of the Church being full of milke and wholsome nourishment her members may suck and be satisfied with the breasts of her consolations as the Prophet speaks Isa 66. 11. Hence Observe That the Spouse of Christ doth feed her members with sweet and wholesome food Hence it is said in Cant. 5. 13 that the lips of Christ are like lilies dropping sweet smelling myrrhe Such are all the doctrines of Christ dispensed by the Spouse unto her members she giveth them to such of the sincere milke of the word 1 Pet. 2. 2. The Spouse will not feed her Children with humane traditions and inventions of men but with pure divine truths such as she hath received from Christ her head In the Tabernacle was always the Candle burning the Table of perfume senting and the Shew-bread standing before the Priest to intimate that in the Church which is Gods house should alwayes be the light of Christ and his truth and the bread of life dispensed unto the Saints So much of the particulars whereby Christ hath made good his former praise delivered in that generall Behold thou art faire It followeth VERS 6. Vntill the day breake and the shadows flee away I will get me to the mountains of myrrhe and to the hill of frankincense CHrist having in the former five verses set out the praise of the Spouse First In that generall speech Thou art faire And Secondly In particular proofes drawne from the parts and effects of her nature he now commeth to give an answer to a former request which she had made before in chap. 2. 17. There she desired him to draw neere unto her and let her enjoy communion with him though it were a time of darknesse and shadows â—here he answereth Vntill the day breake c. I will goe into the mountains of myrrhe c. In which answer Observe First The time specified Vntill the day breake c. Secondly The place of Christs appearing I will get me to the mountains of myrrhe c. Vntill the day breake and shadows flee away By the dawning of the day is meant the breaking forth of light and glorie when Christ shall gloriously discover himselfe to be the Sonne of righteousnesse in his brightnesse By the shadows as it respects the Jewish Church are meant all
3. 12. Because this grace disposeth us to a neerer communion with God then other graces it is a grace that God much delights in and would have all his Saints adorned with as is manifest in 1 Pet. 3. 4. it is the best jewel or ornament that the Saints can be adorned withall because it empties the soule of all fleshly conceits and so makes it the more capacious to receive any good from God Fiftly The Dove is loving chast and faithfull to her mate alwayes keeping close unto her So the Saints they will not leave Christ to turne to Idols It is reported that in the dayes of Julian when Idols were set up in every corner of the Christians Temples yet then they made a shift to turne their eyes from beholding them The believing soule is faithfull to Christ and will set up nothing in the heart above Christ Whom have I in Heaven but thee saith David and what is there in earth that I desire besides thee Psal 73. 25. The Church is brought in like a chast virgine contracted and her Members to be such as follow the Lamb wheresoever he goes for they have not defiled themselves with women Revel 14. 4. that is those that are chast to Christ have not desiled themselves with idolatrie and spirituall fornication Sixthly The Dove is a cleanely Bird and it feeds cleanely upon pure graine and will not lodge but in a cleanely place where it may not be annoyed with any unsavourie stentch and the like so it is with the faithfull soule it will not feed upon the dung or dogs meat of this world or on sinfull pleasures but upon Christ and spirituall things The carnall man useth to feed upon dust and earthly things when as the faithfull soule that hath tasted the heavenly Manna it will not feed upon that which is base and earthly neither can it indure to feed upon mens inventions or lying legends but it loves to feed upon the pure word of God and upon heavenly and spiritual things Seventhly The Dove is a Bird that loves communion and fellowship as the Prophet speakes Who are those that flock to the windowes like Doves Isa 60. 8. C0For so they use to flock to their houses by companies So the Saints love to have fellowship with the Father and the Sonne as the Apostle John speakes and also they love to have communion one with another Doves will consort with Doves so will Saints have communion with Saints and none else Eightly and lastly the Dove is a low priz'd creature as appeares by that allowance under the Law that they who could not compasse a Lambe might offer a paire of Turtle-Doves and yet by the reason of the apparition of the spirit in the likenesse of a Dove it is stamp'd with no small worth and excellencie So the Saints are of very low esteeme in the world and lightly accounted of but in regard of those spirituall and divine appearances of God in their soules they become of great worth and excell in divine excellencie so saith the wise man The righteous is more excellent then his Neighbour Prov. 12. 26. Thus I have touched upon some properties of the Dove unto which Christ doth resemble his Church and so farre of the loving attribute given by Christ to his Church in saying my Dove c. Now followeth the second thing in this description of the Church to â—wit the manifestation of her mansion place and that first in saying That art in the Clefts or holes of the Rock Some understand this Rock to be the Churches station or abiding place in the day of distresse and persecution who then hideth her selfe from danger as the Dove hideth her selfe in the Rocks as it is said O yee that dwell in Moab leave the Cityes and dwell in the Rocks and be like the Dove that maketh her nest in the side of the holes mouth Jer. 48. 28. But we may understand this Rock mystically to be meant of Christ who is the Rock of the Churches salvation as the Psalmist often expresseth Christ was typified by the Rock in the Wildernesse as appears 1 Cor. 10. 4. But for the clefts or holes of the Rock they seeme to insinuate the secret counsell of God sealed up in Christ concerning the election and calling of the Gentiles and those elect Gentiles did as it were lodge in the eternall decree of God in Christ all the time of the legall winter The Apostle saith that God hath elected us in him before the Foundation of the World And the same Apostle tells us in Gal. 3. 23. That we meaning both Jew and Gentile were kept under the Law and shut up unto the faith which should afterwards be revealed So that the Church before her calling had her abode in Christ yea within the secret stairs and lodgings of Christ The second manifestation of the Churches mansion place followeth In the secret places of the stairs The word Translated secret signifies a hiding place by which is meant a hiding place in the Rock Thus David often calleth God his secret or hiding place as in Psal 32. 7. saying Thou art a hiding place to me from distresse thou wilt preserve me c. And it is said that the godly shall dwell in the secret place of the most high Psal 91. 1. That is under the glorious shadow and protection of the most high Of the stairs or a steep place as it is in the Originall this as the Rock is to be applied unto Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde whom we ascend unto God as it were by degrees as by steps and stairs Christ is to the Saints as Jacobs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gradus priaeci 〈…〉 Ladder which he saw in the Vision upon which the Angells of God ascended and descended Gen. 28. 12. John 1. 51. Christ is both our hiding place and steep Rock where we may ascend to God the Father it is through him we have any accesse to God The Church was bashfull by reason of sin and the like but now for her encouragement Christ calls unto her to a neere communion with himselfe with this description and motive O thou my Dove that art in the clefts of the Rocke and in the secret of the stairs That is thou that art put into the Rock of Salvation by whom thou mayest ascend up to me as by steps and stairs c. Hence Observe That it is Christ alone in whom we may make our safe approaches unto God Christ had called his Church to come unto him now shee being disheartened because of sin and wrath he againe exhorts her to let him see her face and heare her voyce and gives her this encouragement O thou in the cleft of the Rocke c. The Lord tells Moses That no man can see his face and live We may see Jehovah's back-parts but his face that is an immediate view of his absolutenesse and perfection cannot be seene and therefore he is called the invisible God but