are perfect in respect of their justification For by one offering Christ hath perfected for ever them that are sanctified Heb. 10. 14. And they are perfect in parts in respect of sanctification being sanctified in every part they are sanctified throughout in soule and body and Spirit 1 Thess 5. 23. Or thus the Saints are perfect and upright comparatively being compared to others that are weak or lesse perfect Lastly uprightnesse may be opposed unto hypocrisie or to one that will pretend much and intend little one that hath a double heart a heart and a heart So it notes to us one of an upright heart of a sincere mind one that is single and plaiue hearted and of a simple disposition without guile or wickednesse The Greeks expresse this by such words as signifieth one that is without complaint none can justly complaine of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irreprehensibilis inculpatus and one that is blamelesse or without blemish The word Tamin be thou perfect upright or sound or honest and plaine in thy walking Gen. 17. 1. comes from the same roote that the word Thummim doth which we read of Exod. 28. 30. the High-Priest was to beare Vrim and Thummim on his Breast-plate and Thummim was to signifie the uprightness and integrity of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and life as the Vrim did the light of his understanding and knowledge Uprightnesse being opposed to that which is crooked is that which is streight and right it being opposed to that which is lame and defective it is perfect sound and firme it being opposed to hypocrisie it is sincere pure and holy The upright love thee That is the righteous are confirmed and increased in love towards him more and more thus the Apostle writeth to the Saints That they might believe on the Son of God 1 John 5. 13. That is that they might continue and persevere and that they might increase and grow strong in faith So the sence is this whereas Christ leadeth his Saints into his Chambers and there discovers to them the secrets of the Fathers bosome and giveth them glorious sights of those Heavenly riches and treasures which he hath prepared for them now by their remembring and mentioning of Christs love they are confirmed and increased in love towards him againe The words being thus unfolded yeild us these Observations First That those glorious discoveries of Christ made towit in his Chambers to the Saints causeth in them glorious and unspeakable joy It makes them to rejoyce inwardly and to triumph outwardly yea they leap for joy their joy is like the joy in Harvest and like to those that divide the spoile Isa 9. 3. As John Baptist leapt in his Mothers Womb at the tidings of Christ So the Saints cannot but rejoyce in the spirituall revelation of Christ whose Kingdome is not meat and drink but righteousnesse and joy in the holy Ghost Rom. 14. 17. Wherefore the Prophet saith I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garments of Salvation he hath covered me with the Robe of reghteousnesse as a Bridegroome decketh himselfe with Ornaments and as a Bride adorneth her selfe with Jewells Isa 61. 10. It is in the Hebrew In rejoycing I will rejoyce that is with exceeding great joy this joy is called unspeakable and full of glory 1 Pet. 1. 8. forasmuch as the thing it selfe wherein we rejoyce and the workings of Christs Spirit causing this joy is more Heavenly and divine then we can either conceive or expresse And this is that which the Apostle exhorteth us unto Phil. 4. 4. Rejoyce in the Lord. And he saith further take it upon good grounds forasmuch as you have the true cause of joy And again I say rejoyce Take a Virgin which is betrothed to some great Prince and lead her into his Chambers and shew unto her all his rich Treasures and Jewells which are reserved for her will it not make her greatly to rejoyce Thus the soul is led into the Heavenly Chambers of Christ and there is shewed unto her the glory and riches given her by Christ how is it possible but she should rejoyce and be glad and rejoyce with joy unspeakable and full of glory Secondly Observe The Saints record and make mention of all Christs manifestations of love to their souls Come and heare said David ye that feare the Lord and I will declare what he hath done for my soule As if he had said I shall tell you of many strange passages of love which the Lord hath shewed towards me And this is that the Prophet calls for saying Praise the Lord call upon his name declare his doings among the People make mention that his name is exalted Isa 12. 3 4. And againe I will mention the loving-kindnesse of the Lord the praises of the Lord according to all that he hath bestowed upon us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercye◠and according to his loving-kindnesses Isa 63. And so in Psal 45. 18. I will make thy name to be remembred in all Generations therefore shall the people praise or confesse thee for ever and for ever That is I shall for ever confesse and celebrate the glory of thy Kingdome Now the Memory is the Store-house of the soule if it were not for this faculty all the favours we receive from Christ would be lost and forgotten it would be as the Prophet speaketh of him that earneth wages to put it in a bag with holes Hag. 1. 6. And forgetfullnesse is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments or a bride her attire yet my people have forgotten me dayes without number as if the Lord had said I am much better unto you then your garments or attire and if it be such a hard thing to forget such things as they how is it that you have forgotten me All the service that is expected of us is comprehended under the Memory Eccl. 12. 1. Remember thy Creator in the dayes of thy youth c. Remember is put for fear honour obedience the like Christs love cannot be forgotten in a gracious heart but it maketh us never to be satisfied with the setting forth publishing to others the sweet refreshing comforts we find in his love yea of his loves that is of all his particular loves even from election unto glorification a beleiver wil celebrate set forth every new act of grace which he receives from Christ he will not commit any of them unto oblivion or forgetfulnes 3. Observe That all a Beleivers faculties senses affections are dedicated given up to Jesus Christ The memory the will the affections of joy and delight of love areall fixed upon that love-deserving object Christ if it were not so what do we differ
and savory in it self yet the Saints come to the sense and feeling thereof most of all by the publishing and displaying of the Gospell The Virgins were most sensible of Christs graces when his name was an Ointment powred forth The most full and perfect odours that are and the most sweet and pretious Ointments in the World are never felt so savory as when they be powred forth As the Box of pretious Ointment when it was broken and powred on Christs head the savour thereof filled the house Mark 14. 3. For by the Preaching of the Gospell or the powring forth of Christ's name his fame glory and renowne is made knowne in the World according to that in Luke 4. 14. There went out a fame of him throughout all the Region round about and he taught in their Synagogues being glorified of all This was that the Apostle rejoyced in and said Now thanks be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one a Savour of death unto death and to the other a Savour of life unto life 2 Cor. 14 15 16. Now the name of Christ is powred forth when all his vertues and graces are displayed and laid open when it is declared that he hath fullfilled all righteousnesse and that he hath offered up himselfe by the eternall Spirit without spot unto God and that he hath appeased the wrath of his Father and made perfect reconciliation for the sins of his people thus is Christs name as a pretious Ointment powred forth Againe when Christ is set forth in his beauty to be Fairer then the Children of Adam to be the chiefe of ten thousand in his love free rich and everlasting in his graces to be compleat and full in his Offices to be a most excellent Prophet Priest and King in his riches to be the Heire of God and of Heaven in all the operations of his Spirit working Sanctification and all needfull graces in his Saints in all those rich and costly gifts which he doth bestow on his people redeeming of them with his pretious Blood sanctifying of them with his pretious graces enriching of them with his pretious promises reviving of them with his pretious love comforting of them with his pretious Spirit and enabling of them with pretious Priviledges when all these things as I said are opened and displayed then is Christs name as it were as a Box of the good Ointment broken and powred forth then there is smelt that blessed savour that causeth the Virgins to love him The Ministers of the Gospell may learn here and see what their duty is and which way they should imploy their whole strength namely to display those treasures of grace and to publish and spread before men those manifold transcendent excellencies and all those wayes of shining glory which are in Christ to draw and allure poor souls to come unto him Who will seek after that which he knows not of But who will not seeke after a pretious Jewell O then Let Christ be laid open in his natures in his graces in all his shining excellencies dignities and vertues that so his fame being spread and his name powred out as sweet Ointment by this means multitudes may be drawne unto him Againe the powring forth of Christ's name by the Publishing of the Gospell will be as effectuall unto those that receive it as Ointment is to the body unto which it is applied So that looke of what effects or use the most pretious confections are to the body of man of the same effect and of far greater use is the powring forth of Christ's name to the soule First Ointments are compounded of very rich and costly things In this respect the Ointment that Mary anointed Christ withall was called Pretious because saith Judas Much might have been given for it Mark 14. And of the pretious things which King Hezekiah shewed to the Ambassadors of the King of Babylon this was one namely the Good Ointment 2 Kings 20. 13. So is the Gospell a compound of rich and costly things it is a treasury full of Heavenly wisdome and Divine Revelation it is called Riches of glory Col. 1. 27. And the wisdome and power of God 1 Cor. 1. The Gospell is rich in its priviledges in its matter in its effects in all the promises therein contained In a word the divulging of the Gospel is a displaying and spreading before men all the riches of God and of Christ the riches of wisdome the riches of power the riches of love the riches of mercy all which are eminently shewed forth in the Gospell This is that the Lord told Moses when he said I will make all my goodnesse to passe before thee Exod. 33. 19. Now what doth the Lord meane by all his goodnesse but onely a Proclamation of the Gospell unto Moses The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin c. Exod. 34. 6 7. Secondly Ointment is a signe of joy and comfort and with such they were wont to be anointed at Feasts Amos 6. 6. And they used it in signe of joy Eccles 9. 7 8. Thus the Gospel is called Tidings of great joy Luk. 1. 19. And good Tidings Isa 61. 1. The Gospell of great joy Luke 2. 10. because it brings a glorious joy along with it Thirdly Ointment healeth wounded bodies and knitteth up the joints which are broken Luke 10. 34. So the Oile of Gods grace heals the bruises of the Souls of those that are broken in Spirit Thus we have it in Isa 61. 1. The Lord anointed me to Preach glad tidings to the meeke and he hath sent me to bind up the broken hearted c. Fourthly Oile doth make the face to shine Psal 104. 15. Eccles 8. 1. So the Gospell putteth a shining and glorious lustre on the faces of those to whom it comes It is said of Stephen That the Jewes looked stedfastly on him and saw his face as it had been the face of an Angell Acts 6. 15. It makes mens faces shine as did the face of Moses when he had beene with God on the Mount Fifthly By Ointment were Kings Priests and Prophets Anointed to their Office So by those graces brought by the Gospell the Saints are Anointed by Christ to be Kings Priests and Prophets they are so made by Christ unto God and his Father Revel 1. 6. The Gospell giveth men the highest Priviledges in the World to be Kings and Priests unto God to be a royal Priest-hood a holy Nation a peculiar people yea a whole Nation of Kings Priests and Prophets Thus the Gospell is as Ointment powred forth to the unspeakable delight of the Saints drawing and ravishing the minds of them that heare it sweetly to imbrace Jesus
in the Spring Now there is an evidence of right and propriety that Christ doth communicate unto his Saints whereby they have a comfortable interest in him First In all his workes and performances they are in a peculiar respect for every Saint his making of the world setling of policies and governments rooting up of Kingdomes executing of judgements in the earth rewarding some and punishing others and the like all these and in all other generall providentiall workes of Christ the Saints have a kinde of interest and proprietie in next unto his owne glorie Christ aimed at the good of his Church in all these things and doth alwayes make them instrumentall for her welfare in which sense are the words of the Apostle 1 Cor. 3. 21 22. All things are yours saith he whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all is yours Secondly The Saints have a claime also in the dignities and honours of Christ There is a reciprocation as it were betweene him and his people they are mutually and interchangeably glorified in one another as Christ is glorified in them Joh. 17. 10. so they are unspeakably dignisied and graced by him The glorie of Children saith Solomon are their Fathers Prov. 17. 6. If the father be heroicall or any way excellent this is the Sonnes glorie unlesse he degenerate now the Saints are called the Seed and the Children of Christ whatsoever therefore he excels in it is their dignitie and their glorie Besides Christ doth impart of his glorie and honour to them making them like himself Is Christ a sonne and heire of all so are thy sonnes and heirs and Co-heirs with Christ shall he judge the World So shall they in some sort Doth he breake in pieces the Nations with a rod of Iron so doe they is he ascended into glory so shall they ascend there is not any whit of his glory unlesse it be that which is utterly incommunicable but they have a touch of it if I may so say yea and that which is incommunicable redounds to their glory also Thirdly the Saints have interest in the Offices of Christ Every Saint may say of Christ he is my Prophet and Teacher he is my Priest and Reconciler he is my King and Governour yea the Saints have such an interest in these Offices of Christ that vertue comes out of him to make them even Prophets and Priests and Kings also Prophets in some measure to teach themselves and others Priests to offer spirituall Sacrifices acceptable to God by Christ and Kings to rule over their owne lusts and corruptions Fourthly the Saints have interest in the graces of Christ he that hath the field hath also the treasure that is hid in it It was the greatest consolation and joy of the Spouse that shee could say My Beloved is mine So all that is in Christ a Believer may appropriate to himselfe he may say his riches his love his goodnesse his greatnesse his power and all that is his is mine I have interest in all those transcendent graces of his his mercy his truth his promises they are all mine Thus the Saints have a peculiarity and right in Christ which is as the Spring of all mutuall love betweene them Now to joine the words together My Beloved is mine and I am his they imply 1. A mutuall interest as Psal 73. Whom have I in Heaven but thee and what is there in Earth in comparison of thee He is mine yea and I am his there is propriety with peculiarity and interest 2. The words imply a mutuall love Christ is the object of the Saints best affections and the Spouse is the very Center of Christs love his love rests on the Church and scatters not to other objects Thus the Apostle applyes the love of Christ saying He loved me and gave himselfe for me Gal. 2. 20. And we love him because he loved us first 1 John 4. 19. So that the Church may say Christ is mine and his love is mine and I am Christs he hath my soule my affections and all that I have is his he hath my love to the uttermost 3. The words doe also imply mutuall familiarity Christ is my familiar my fellow-friend and Companion he discovers himselfe unto me in the secrets of his love So the Saints have a spirit of fellowship and familiarity with God in Christ so that they can unbosome and let open their hearts to him upon all occasions as unto a familiar 4. And lastly they imploy complacency or resting one in the other Christ hath a complacency and resting in his Spouse he is well pleased in her taking the greatest satisfaction and content in her that possible can be thought on So the Church hath a complacency or well-pleasednesse in her beloved whereby shee doth approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the World Hence shee saith in Chap. 1. Verse 1 2. Thy love is better then Wine Because of the savour of thy good Ointments powred forth therefore doe the Virgins love thee This shews what a pleasing and delightfull object Christ is to a believer what more acceptable to the tast then fragrant wine Christ is far more acceptable to a Saint What more pleasing to the smell then sweet Ointments of an exquisite composition Christ is the same and far sweeter to the heart of a believer so that the Saints from this complacency and wel-pleasednesse in Christ doe sweetly acquiesce and rest in him as in the loveliest object in the world Having spoken of the union and communion betwixt Christ and his Church where was set forth the mutuall interest and owning between Christ and the Church Now it will be necessary that I speake something of the order of this union Christ is first ours then we are his My beloved is mine and I am his Hence Note That Christ is first ours and then we are his because he is ours For this there are foure grounds 1. Christ is the well-spring of all grace in us our grace comes from his grace and our love from his love as appears 1 John 4. 10. 9. 2. Because the lesse is first beloved of the greater the nature of love is first to discend the superiour first loves the inferiour as the love of a Father discends to his Child first then the Childs love ascends back to the Father So Christ first condiscends to love us then we ascend in our love to him againe 3. From the attractivenesse of Christs love Magnes amoris est amor love is the attractive loadstone of love now our nature is such that we will love onely where we are first loved as the heat of the Sun-beams reflect from a wall so Christs love to us cannot but cause a reflexion of ours upon him our love is but a sparke of his We loved him saith the Apostle because he loved us first when he
into the depth of Gods secrets and counsells Hence Note That Christs eyes are pure cleare and comely His eyes are as a flame of fire Revel 1. 14. And as Lamps of fire Dan. 10. 6. That is his eyes are bright lightsome and piercing implying his omniscience whereby he is able to disperse all the darke clouds of sin and ignorance to cleare and enlighten all his Saints and he is able to pry into all the corners of mens hearts and discry the privie plots and contrivances of all his adversaries as in Jer. 16. 17. Prov. 15. 11. Job 34. 21 22. Heb. 4. 12. 13. And his eyes are not full of light but full of purity and cleannesse like Doves he is of more pure eyes then to behold iniquity Habuk. 1. 13. His eyes are also full of grace and mercy tendernesse and pity yea full of commiseration to all his Saints his eyes are alwayes upon them for good as in Deut. 11. 12. Psal 34. 15. The Spouse passeth from the commendations of his Eyes to his Cheeks VERS 12. His Cheeks are as a bed of spices as sweet flowers his Lips like Lillies dropping sweet smelling Myrrhe IN this Verse we have two parts commended 1. His Cheeks 2. His Lips His Cheeks are a bed of spices as sweet flowers Cheeks are the grace and beauty of the face they are here used to denote Christs presence and heavenly countenance which is sweet as spices and flowers The Cheeks are set forth by a double comparison 1. They are likened to a bed of Spice meaning a Garden bed wherein spice aromaticall is set The comedinesse of his Cheeks is set forth in the word Bed and the sweetnesse of them in the word Spice for beds set out Gardens and Spices we know smell well and are very fragrant She addeth And sweet flowers Sweet flowers or Growne plants so named of being growne great The word also may be Translated Towers which have their names of greatnesse If we should Expound the words then after the usuall signification we should say As the Towers of those which make sweet Ointments but we may more fitly take them to be growne Plants of those that deale with spices and sweet Ointments seing the proper signification of the word is of greatnesse By these Cheeks the comelinesse and grace of Christ is set forth Hence Observe That Christ is full of grace and comelinesse to all that behold him His Cheeks which is the grace of the face is for comelinesse like a Bed and for sweetnesse like Spice and Growne plants Christs comelinesse and gravity shines forth to all that behold him all his graces are sweet and his fight and countenance hath a transforming vertue it makes those that behold him to be like unto him while others behold his glory they are transformed into the same image of his glory from glory to glory by the spirit of the Lord 2 Cor. 3. 18. Thus much for the commendations of his Cheeks that of his Lips followeth His Lips are like Lillies dropping sweet smelling Myrrhe The Lillies are very glorious beautifull and faire to behold for that flower amongst others is of a goodly colour and faire to look upon This flower is commended in many places of this Song as whereunto the Spouse her selfe is compared in respect of her beauty Chap. 2. 2. And in the same Chapter vers 16. it 's attributed to Christ also See Chap. 4. 5. This flower is not onely beautifull but of a pleasant smell and of good and tall growth all which tendeth still to the expressing of the glory and beauty of Christ and to the sweet and pleasant smells that are to be found in him Now the Lillies are fragrant and sweet of themselves yet she addeth They drop pure Myrrhe Pure or passing Myrrhe such as will passe and is vendible among Merchants as in Vers 5. it 's meant the Ode of Myrrhe which is the sweetest of all Now the Lips here compared to Lillies and sweet Myrrhe we know are the instrument of speech and therefore this is to be referred unto the holy heavenly sweet and gracious doctrine of Christ Honey and Myrrhe that is grace love goodnesse and mercy did flow out of Christs mouth In this respect the Spouse said before that her lips did drop as the Honey-comb and now she saith that his lips doe drop pure Myrrhe Hence Observe That the gracious holy and heavenly doctrines that proceed from Christ are very sweet and savory The words which Christ spake when he was in the flesh are said to be gracious words Luke 4. 22. And in Psal 45. 3. Grace was powred out of his lips The sweetnesse of his words are here set out by the similitude of the pleasant Lillie and the sweet Oile of Myrrhe Such is the sweetnesse of the Gospell in the hearts of believers The word of God is full of sweetnesse and all manner of delight it rejoyceth the heart as the Prophet saith Psal 19. 6. spreading abroad the savour thereof even far and neer after the manner of the pleasant Lillies and most precious pure and sweet Myrrhe Christ saith That out of the abundance of the heart the mouth speaketh Now Christs heart being a treasure of good things the dropping of his lips must needs be sweet that utter and spread abroad those good things Christ speaks from the excellency of his Spirit and from hearty affections dyed in love his lips then must needs drop sweetnesse they must needs have a pleasant tast It followeth VERS 13. His Hands are as Gold Rings set with the Berrill his Belly is as bright Ivory overlaid with Saphires AS the Lips are the instruments of speech so are the hands for action Christ was not onely mighty in words but also in deeds before God and all the people Luke 24. 19. Therefore it is that Christs hands are likened to Gold rings or that his hands were adorned with Gold rings Now Rings were counted pretious in those dayes they were great Ornaments and deckings Isa 3. 21. Luke 15. 22. Neither doth she say simple rings but rings of Gold that is glorious and precious shining like gold And to expresse the glory of it more she addeth Set with the Berrill The Hebrew word Tharshish is a pretious stone spoken of Exod. 28. 20. It is something uncertaine what stone it was and therefore some render it by the word Chrisolite others turne it Berrill of the Sea The Chrisolite is reported of some to be a very rich precious stone that comes out of Ethiopia glistering as gold and that 't is of Sea-green colour The Berrill is reported to be another stone that groweth in India it selfe being as they suppose an Indian word and given by the people as a name to that stone Some write that this stone in former times was usually set in such Rings as Lovers did use to give one to another or in Marriage Rings because of the power that was thought to be in it to procure and continue love one
First we have the Churches Petition the reason subjoyned with Draw me we will run after thee or take it more fully thus O my beloved because I find and feel an utter inability to come unto thee doe thou with the sweetnesse and efficacy of thy grace powerfully incline my will and affections toward thee and then both I and all my severall Members shall readily and earnestly run after thee Draw me The same Originall word is used for diverse kinds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traxit pertraxit prehendit apprehendid tenuit retenuit continuit prohibuit retraxit drawings First to draw with violence and force to invade or set upon thus God promised to draw Sisera unto the River Kishon that he might be taken Judges 4. 7. Secondly to draw with power and strength It is said A man drew a Bow at a venture 1 Kings 22. 34. To draw a Bow requires strength and in Job 24. 22. He draweth the mighty by his power He means that after wicked men have destroyed such are weake they set upon the strong Thirdly to draw with love and mercy the word signifieth sometimes to draw with words and reasons perswading by Arguments and the like so God is said to draw us with the Cords of a man and bands of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interdum signisicat trahere verbis atque rationibus Hos 11. 4. And the Lord declareth what signes of his love and favour he had shewed to his People Israel he saith Yea I have loved thee with an everlasting love therefore with loving-kindnesse have I drawne thee Jer. 31. 3. Fourthly to draw noteth also the lengthning or enlarging of mercies and favours as in Psal 36. 10. O draw thy loving-kindnesse to them that know thee That is O that thou wouldest enlarge bring home and continue thy loving-kindnesse Now that which the Church desires here is that Christ would draw her by the efficacy and power of his word and spirit and by the sweetnesse of his grace into a close and neer communion with himselfe Wee will run after thee Here we have the first reason or condition of her Petition We will run c. Or take it more fully thus O my Beloved draw me with the power of thy Spirit and by the sweetnesse of thy grace neerer unto thee then I thy whole Church will follow thee Here shee changeth the number but not the person and saith in stead of I will we will run c. because shee would comprehend in her Speech every particular Member as in the former Verse Wee will run The word Run signifies readinesse of affection and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat currere cum promp 〈…〉 ne propensione inclination of mind so we have in 1 Kings 19. 19. Elisharun after Elijah he run with a full intention of mind his affections run strongly after Elijah and thus the Gentiles are said to run to Christ Isa 55. 5. Behold thou shalt call a Nation that thou knowest not and Nations that know thee not shall run unto thee That is the Gentiles that know thee not neither had they any notice of thee before shall with all eagernesse and readinesse of mind run unto thee Secondly it signifies celerity and great speed to passe through a Race 1 Cor. 9. 24. They which run a Race run all saith the Apostle and so the commanding word of God is said to Run very swiftly Psal 147. 15. And David saith I will run the way of thy Commandements Psal 119. 32. And he saith againe I made hast and delayed not to keep thy Commandements Verse 60. Thirdly it signifies perseverance and constancy to hold out to the end So run saith the Apostle that yee may obtaine 1 Cor. 9. 24. And againe Heb. 12. 1. Run the race that is set before you That is so runne as to continue hold on in your race until you come to the end of your faith even the salvation of your souls This is that wee have in the Prophet Isa 40. 31. They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall runne and not be weary they shall walke and not faint It is in the Hebrew they shall change or double their strength That is they shall have a new supply of strength to hold up their spirits when they seeme to befeeble and weak and almost spent and they shall as Eagles flie strongly and soare aloft and they shall walke that is be enabled to persist and persevere to the end and not faint 4. To run argues strength in the runner this wee read in Daniels vision of a Ram that had two horns meaning the Persian Median Empire Now this Ram with his two horns was pushing West-ward and Southward and North-ward so that no beast might stand before him But afterwards he seeth a hee-goat that came from the West c. which is thought to be Alexander the great and this hee-goate came to the Ramme that had two horns and ranne unto him in the fury of his power Dan. 8. 6. That is by his mighty power and strength he overcame him 5. It signifieth our whole Christian conversation which is called a race 1 Cor. 9. 24. And saith the Apostle Gal. 2. 2. I went up by revelation and preached the Gospel c. Lest saith he I should run or had run in vain He meaneth here by running his earnestnesse and diligence to preach the Gospel And again Gal. 5. 7. Yee did runne well who did hinder you That is you were in the right way and you made a good progresse therein you out-stript others in way of life Our life is called a course or race which is run as it is said John fulfilled his course Act. 13. 25. And Paul saith I have finished my course 2 Tim. 4. 7. 6. To runne signifies a desire to obtain the prize as well as swiftnesse and strength Hence the Apostle labours that his preaching might not be in vain for then saith he I should runne in vain Gal. 2. 2. And again he saith So runne that you may obtain 1 Cor. 9. 24. That is that yee might obtain the prize which is eternall life So here the Church hath Christ in her eye as a rich and glorious prize unto whom she runs saying Wee will runne after thee And these follow the Lamb whither soever he goeth Revel 14. 4. They doe reckon Christ a good prize whithersoever they run after him they will run through thick and thin as we use to say through good report and evill report that so they may enjoy him Observe first From the Churches prayer Draw me c. The efficient cause of our comming unto Christ is not in our selves but from Christ alone who by the efficacy of his word and by the sweet operation of his spirit and grace draweth us unto himselfe 1. By nature we are utterly unable to do any thing in this respect for we are wholly
is wrought in our hearts by the displaying of the banner of Christ's love over us All that we can doe is nothing if there be not this principle of love hence saith the Apostle The love of Christ constraineth us 2 Cor. 5. 14. And we read of the woman in the Gospell which washed the feet of the Lord with tears and wiped them with the hairs of her head from whence proceeded all this Was it not because shee loved much And why did shee love much Because saith Christ Many sins were forgiven her Shee had felt the banner of his love spread over her in forgiving her many sins and this did draw her to love him exceedingly The Apostle doth reckon up all the fruits of Christs spreading of his love abroad in the hearts of the Saints saying We rejoyce in tribulations being justified by saith knowing that tribulation bringeth patience patience experience experience hope hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Rom. 5. 3 4 5. When the soul comes to the assurance of faith by the displaying of Christs banner of love in the Gospell then neither tribulation nor anguish persecution or famine nakednesse or perill of sword shall be able to separate them from the love of Christ but they shall be more then Conquerours through him that loves them as the Apostle saith Hence learn what is the chiefe duty of the Ministers of the Gospell namely to spread before men the Banner of Christ's love yea to publish and lay open the riches of his love to mankind in offering himselfe to be a ransome for the sins of the world to draw men out of carnall misery unto a most happy spirituall and blessed condition Then extoll and lift up the Ensigne of Christ's love and display the banner thereof that men may be gathered in unto it The Ministers of the Gospell should spend their whole force this way that men may be drawne to Christ who will seek after that which he knows not of And who would not seeke after some precious Jewell O then tell people where this Jewell this pearle this treasure is that they may seeke after it Display the Ensigne of Christ's goodnesse mercy grace and love that people may be provoked to praise Christ and yeild obedience unto him So far concerning the narration of Christ's favours now followeth the Churches request Vers 5. Stay me with flagons comfort me with apples for I am sick of love Here we have a wonderfull effect of those former things which shee spake of she compared Christ unto an Apple tree under whose shadow she tooke delight and sat downe and his fruit was pleasant unto her pallate He brought her into the house of wine by the displaying over her the banner of love Hence it is her heart is so much taken and ravished with love towards him againe that shee is love-sick and ready to swoon therewith and cryeth out to have them stay her up with Flagons and to comfort her with Apples In the words we have First a request of the Church and this is two-fold shee saith 1. Stay me with flagons 2. Comfort me with apples Secondly we have the Churches reason of her earnest request in these words For I am sick of love The thing shee so much requesteth is spirituall sustentation and strength compared with flagons of wine and the savour of Apples So that looke how comfortable wine is to the heart and the savour of pleasant apples to the sense such and much more is the sense and sweetnesse of Christs graces to his Church Stay me with flagons c. Stay or sustaine strengthen prop or uphold ye me The similitude is drawne from hence when a Virgin is betrothed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inniaeas fuit imposuit fulcivit sustentavit and through the vehemency of her love towards her beloved is sick and swooneth So here the Church having tasted the sweetnesse of those Apples and of that heavenly wine hath such a desire of Christ that makes her breake forth into this patheticall exclamation or suddaine outcry Stay me with flagons c. But unto whom doth shee cry out for these flagons and for these sweet Apples She seemeth not to direct her words unto Christ for she speaketh in the Plurall number and not unto one single person saying Stay or uphold ye me Most thinke that shee speaketh unto the Ministers of Christ and other Christians that they might uphold and stay her applying the comfortable doctrines of the promises of the Gospell unto her heart and conscience because of her owne infirmities and the want of the feeling of Christs love and graces For spiritually we are sustained and strengthned by words and promises of Christ these comfort the heart these quicken the spirit these strengthen the weake faith as the Apostle James saith Be yee patient strengthen your hearts for the comming of the Lord draweth nigh Jam. 5. 8. And saith Paul I long to see you that I may impart unto you some spirituall gift to the end you might be established or strengthned Rom. 1. 11. Now then the Church calleth unto those into whose hands Christ hath committed these treasures to deliver unto her towit those faithfull Servants the Apostles and Prophets and all holy teachers for by the ministry of these the Lord hath delivered unto his Church all those heavenly mysteries of Salvation and so the Apostle speaks That which I have received of the Lord saith he I also have delivered unto you 1 Cor. 11. 23. And thus the Apostles were said to Confirme or establish the souls of the Disciples Acts 14. 21 22. Now the Church doth direct her Speech unto them not as unto the Authors but as unto the ministers of those things for shee knoweth that they be wholly and altogether in Christ They are but as Stewards and dispensors of the mysteries of God 1 Cor. 4. 1. Hence Observe That Christians in distresse desire to be comforted of others Many times when we are not able to apply the promises of comfort unto our selves yet others may so apply them that we may be comforted The Church addeth With flagons By Flagons no doubt she meaneth by the figure Metonimie the thing containing for the thing contained to wit the Wine in those Flagons which must needs be meant of the wine of consolation and of grace and favour So the cup is put for the wine therein Luk. 22. 20. Now by Flagons is meant of the distribution of all good things in the Banquet of this Gospell of Christ When David had brought the Arke of God unto his place and had Offered Burnt-offrings and Peace-offrings and blessed the people He dealt to every one of Israel both man and woman to every one a loafe of bread and a good piece of flesh and a Flagon 1 Chron. 16. 1 2 3. Meaning a Flagon of wine And there is mentioned in Hos 3. 1. Flagons of
take the words for a narration then the comfort of Christs goodnesse and mercy is set forth in the refreshing his people by his word and spirit But if wee take them prayer-wise Let him embrace me c. then they hold forth the faith and thankfulnesse of the Church because shee seeth Christ present administring comfort to her even in a fainting condition Hence Observe First That it is in Christs power alone to support and comfort his Church by the ministry of his Spirit It is not in Paul that planteth nor in Apollo that waters but in Christ that giveth the increase 1 Cor. 3. 6. therefore though she had called to others for help yet here she acknowledgeth all the efficacie to be from Christ he doth stay her up with both his hands when she is ready to faint Secondly note That it is a marveilous comfortable thing unto the Church to see Christ presentewith her by his spirituall power and grace His left hand is under my head as a Pillow for me to be refreshed on when by reason of sinne the whole heart is faint and the head is sick then Christ doth comfort the poore afflicted consciences in the forgivenesse of sinnes by the applying his owne righteousnesse and the consolations of the spirit So that the Saints can say with David when my flesh and heart faileth God is the Rocke of my heart for ever VERS 7 8 9. I charge you O ye Daughters of Jerusalem by the Roes and by the Hindes of the Field that yee stirre not up nor awak my love till he please The voice of my beloved behold he commeth leaping upon the mountains skipping upon the hils My beloved is like a Roe or a young Hart behold he standeth behind our wall he looketh forth at the Window shewing himselfe through the Lattesse IN the former part of this Chapter wee have seene how Christ calling himselfe a Rose and a Lilie giveth us to understand that in him is the Fountaine of all grace and the fulnesse and perfection of all sweet and heavenly treasures Also that from his sweetnesse and beautie his Church is made so sweet and comâ—ly that she excelleth all other Daughters as farre as the pure white Lilie doth the Thornes Then she setteth forth the praise of her well beloved by a like comparison namely that as the Apple-tree excelleth the trees of the forrest so doth he excell the Sonnes And further she declareth that by the comfortable shadow and fruit of this tree she being led into the house of wine she is made partaker of all heavenly blessings in him and by the feeling of his love she is sick of love towards him calling for a further supply of grace and is embraced comforted and supported by Christ All which is contained in the first six verses of this Chapter Now to proceed In these three Verses we have First A strict charge given that this peace she enjoyed may not be interrupted verse 7. Secondly A Declaration of Messiahs comming together with the discovery thereof verses 8 9. First Wee have a vehement charge given to all the Members of the Church I charge you O ye Daughters of Jerusalem c. Secondly The manner of the charge By the Roes and Hindes of thee Feild Thirdly The matter of the charge That yee stirre not nor awake my love Fourthly The duration or continuance of the charge untill be please Here ariseth some difficultie to finde out whether it be Christ or his Church that giveth this charge by some of our English translations it seemes to be Christ because it is read That you awake not my love untill she please for if it were the Church she should say That you awake not my love untill be please But it is not very easily discussed by the Hebrew text for the word Ahabhah love is feminine and if the Church call Christ her love the construction is with a verbe of the feminine gender Some doe expound this charge to be Christs which he should give unto the false Brethren and false Churches such as were degenerate Assemblies of Idolaters that they doe not molest that sweet peace and rest of the Church which she had obtained in him But I rather take it to be the charge of the Church not to her false Sisters but unto her companions that they doe not by any miscarriage or rude behaviour of theirs cause Christ to withdraw himselfe or to hide or ecclipse his love The reasons of this interpretation are First The originall will indifferently beare either Secondly She had authority to command as shee doth in verse 15. saying Take us the Foxes c. Thirdly The words preceding and following after are the words of the Church Fourthly She doth apply the words unto the Daughters of Jerusalem her fellow friends unto whom shee often speaketh as in Chap. 1. vers 5. Let us now descend downe unto the words in particular I charge you c. The Hebrew word here translated I charge signifieth to sweare or to adjure or earnestly to charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem Inde Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—uravit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum puncto sinistie satiatus saturatus fuit c. It hath also the signification of seven which is a mysticall number Gen. 2. 3. and some give the reason of it to be this because an oath is confirmed by seven that is by many witnesses The word also signifieth to satisfie because he to whom we sweare must be contented An adjuration is neere of kinde to a curse and sometimes one is put for an other as appears in Gen. 24. 8. Josh 6. 26. Hence it sheweth the weightinesse of this speech Hence Observe That the Saints are very serious in the things of Christ Here the Church layes such a weighty and strict charge on the Daughters of Jerusalem True good gracious and heavenly impressions upon the heart will be very strong and vehement in expressions as here the Churches are saying I charge you c. Now followeth the parties thus charged O ye Daughters of Jerusalem By these Daughters no question she meaneth such as wished well to the Church and had somewhat to do therein such as were the severall Members of her But though these Members are expressed by the daughters of Jerusalem yet so as there by is comprehended all the faithful wheresoever dispersed Hence it is said that the Law shall go forth of Zion and the word of the Lord from Jerusalem to other Nations and people as the Prophet speakes Isa 2. 3. Wee had occasion to speake of the Daughters of Jerusalem already in Chap. 1. 5. yet give me leave to add one thing which I omitted there namely to observe that the Church is called by the name of Jerusalem or the holy Citie The Church may well be called Jerusalem and that from such resemblances as these First Jerusalem was the chiefe metropolitan Cittie of the Jewes So the Church hath the greatest advantage or precedencie
Vers must be taken for the speech of the Spouse or at least an Apostrophe of the Spirit to a Christian hearer It delivereth a narration touching some glorious frame made by Solomon who was a type of our Mysticall Solomon What this building may properly be called is hard to say the Hebrew word Apirion is not found elsewhere in Scripture it seems to be derived of Parah which signifies to flourish and bring forth fruit Some take it to be meant of some stately Pallace built by Solomon Some turne it a Horse-litter or Charriot and so it signifieth any thing that is carried in pomp and state and herein it seemeth to be holpen by the Greeke where it is Phoreion which is an instrument to carry as a Horse-litter or the like Arius Montanus turnes it a Bed-Chamber namely such a one as is prepared for the Bride and the Bridegroome to lodge in so that according to this version it must be meant of the royall and sumptuous Bride-Chamber which Solomon built in his owne Pallace which was for the Daughter of Pharaoh King of Aegypt whom Solomon married and for whom he built Viâ—e Rab. Silomoth and Rab. Abraham an house as appears 1. Kings 9. 24. The Jewes that knew not Christ applyed this to the Tabernacle others to the Temple unto which the Church of the Jewes were called after they came out of Aegypt through the Wildernesse But however the Temple was a figure of Christ unto whom we must refer it in respect of the spirituall mystery thereof The Charriot here then is meant of the Spouse the mysticall body of Christ which by the preaching and profession of the Gospell carrieth Christ up and downe as in a Charriot in the middest whereof Christ sitteth to teach direct and governe So that Christ rideth up and downe gloriously in his Saints who hold forth the word of truth and professe his name before men and glorify him on Earth Hence Observe That the Saints by holding forth the word of truth doe carry Christ gloriously as in a Charriot The Saints are called Christs garments in Psal 45. All thy Garments smell of myrre c. Christ would be as it were naked in the world were it not for his Saints so he doth onely ride gloriously and prosper in his Saints riding and triumphing in their souls as in his Charriot of state wherein he is glorified Now followeth the externall matter of this building Of the wood of Lebanon Trees of Lebanon that is of Cedar-wood that grew on Lebanon these Trees were Cedars an uncorrupting wood well representing the Spouse in her regenerate estate and therein Christ tryumpheth Every believer is a Cedar growing in the Courts of God Psal 92. 12. The Cedar coveteth to grow on the Mountains and especially they grow upon the high Mountaine of Lebanon which word Lebanon of Laban signifieth white it may be from gum or frankincenses whitenesse issuing from the Trees of that Mountaine All which may resemble the purity and righteousnesse of the Saints The Saints are like the Cedars of Lebanon which bring forth fruit in their age growing from strength to strength in comparison of whom all the men of the world are but shrubs It was of Cedar that Solomon built the Temple and all his glorious buildings So it is of Saints that Christ makes his Temple his Bed his Charriot he rides glorious in the hearts and mouths of his Saints by the word of truth and righteousnesse Now followeth a particular description of all the parts of this Charriot VERS 10. He made the Pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being paved with love for the Daughters of Jerusalem AS the Spouse had in the verse before spoken of Christs Charriot in generall so now shee commeth to describe it by peece-meale as it were affirming that the pillars were of silver the bottome Gold c. all which is taken from the glory of Solomons Charriot which must needs excell in outward glorie This Chariot is the Church wherein Christ rideth in triumph and glorie Or else by the Chariot wee may understand that with which he carries his Saints up and downe in the world He made the Pillars thereof of silver There were two Pillars in the Temple the one called Jachin the other Boaz as much as to say stabilitie and strength and so in the Church of the New-Testament James Cephas and John are called Pillars Gal. 2. 9. because by preaching the doctrine of Christ they did as it were sustaine the Chariot of the Church by the word of truth So in Prov. 9. Wisedome built her house and hewed out her seven Pillars The truths of Christ are as so many pillars to sustaine the Church Hence Observe That the Truths of Christ are the Pillars of the Church The word of God is likened to refined silver in Psal 12. and here to Pillars of silver to beare up and sustaine the Chariot of Christ to wit his Church There are many contentions in the world and most strive for Mastership but he is most like to prevaile that hath truth on his side for truth is a strong Pillar and more able to uphold us then wee are to uphold it She goeth on further to desCribe the Chariot The bottome thereof of gold This bottome or seate of gold seemeth to have reference to the golden mercy seate over the Arke in the Temple on which God is said to sit Psal 80. 2. As on the Cherubims which were upon the Arke of the Covenant in the Sanctuarie from whence God gave Oracles to his people when they sought unto him as appeares Exod. 25. 22. So here the bottome or seate of this Chariot on which the Saints doe rest on may be taken for the doctrines faith and grace whereon they rest as on a sure foundation Hence Observe That the Saints rest upon a sure foundation The Covenant of grace apprehended by faith is more precious than gold and silver 1 Pet. 1. 7. The Saints rest on a bottome of gold to wit the sure word of God which the Apostle cals a sure word of prophesie 2 Pet. 1. 19. And the Apostle tels us that Christ is our only foundation 1 Cor. 3. 11. And in verse 12. he saith Now if any man build upon this foundation gold silver precious stone c. By these are signified solid precious divine truths and revelations of God pure doctrines and the like The Prophet Isaiah and so John in his revelation tels us that the heavenly Citie the new Jerusalem was to be built of gold silver and precious stones A third description of this Chariot followeth The covering of it of purple By the covering may be meant the ornaments or hangings about the Chariot Purple was the garment of the vertuous woman to wit the Church in Prov. 31. 22. and purple was the garment also of the fornicatrix to wit the false Church Revel 17. 4. Purple was a Kingly cloathing for
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