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
her forasmuch as the fruit of the Vine excelleth the fruit of the Apple-tree and is much more comfortable unto the heart Hence Observe That Christs love unto his Church increaseth more and more It is like Nilus and Jordans waters overflowing their banks not that Christs love doth admit of any increasings or decayings but in respect of the manifestations thereof it is sometimes augmented for the spirituall consolation of his Church for so saith the Apostle For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. And Israell shall grow from strength to strength Psal 84. 7. Christs love never lessenneth nor decayeth but it is constant and firme it is like the water of the sanctuarie which abounded more and more it begins in a drop and ends in an Ocean and like a sparke converteth into such a flame as that it shall consume all drosse and stubble before it Secondly By this banquetting house is noted all those rich and costly things which Christ and his Church doth banquet withall which are not trash and drosse and beggarly scraps but those rich and precious delicates of Heaven Hence Observe That Christ communicateth all his sweet gifts to his Church Christ doth communicate his Spirit unto his Saints with all the fruits thereof as love joy peace long-suffering gentlenes meeknesse temperance Gal. 5. 22. 23. And the Saints are never satisfied untill Christ have filled their soules with divine graces which they are made partakers of by faith they feed upon Christ Crucified My flesh is meat indeed and my blood is drinke indeed John 6. That is true spirituall food In Christ there is all fullnesse whom then can the Saints want For if there be light in the Sunne the Aire cannot be darke if there be sap in the stock the branches cannot be dry if there be fullnesse in the Fountaine the streams cannot be empty Christ is the Olive-tree that standeth before the ruler of the whole Earth and emptieth it selfe by the pipes and Conduits of his word into the golden Candlesticks of his Church Zech. 4. Light and grace in the ministration of holy Ordinances flow from him for in him there 's righteousnesse there 's life there 's peace there 's joy even unspeakeable and glorious as the Apostle saith I Peter 1. 8. Thirdly by this house of wine we may understand it of the Scriptures or of the assembly of the Saints who are the house of God and unto whom is afforded all spirituall comforts signified by wine And thus wisedome which is meant of Christ is said to have built her house Prov. 9. 1. That is Christ who is the supreame wisdome yea wisdome it selfe hath prepared him a Church and 't is added shee hath hewn out her seaven pillars that is he hath many chiefe props and stayes which are principall parts of his Church his house being built in Vers 2. he prepares for to make a great Banquet the Text saith She hath killed her Beasts shee hath mingled her wine shee hath also furnished her Table Wisdome is compared to a stately Queene that makes a Feast and keeps open house as we use to say for all commers So is the Kingdome of Heaven likened to a King that married his sonne Mat. 22. 2. And they are blessed and happy which are called to this supper Revel 19. 9. And in that it is said shee hath mingled her wine it alludeth to the custome of the Jewes who because of the hotnesse of their Countryes did use to powre out or mingle their wine with water to allay the heat of it So doth Christ quallifie and fit heavenly food and makes it suitable to our appetites Now wisdome hath built her house and mingled her wine c inviteth the simple to come and eat of her bread and drinke of her wine Vers 5. And so Christ in Song 5. 1. saith Eat O my Friends drinke yee drinke abundantly O beloved Thus much for the first favour of Christ towards his Spouse to wit his conveying her into the house of wine The second favour manifested by Christ to his Church followeth And his banner over me was love The spreading of a Banner or the lifting up of a Standard is mentioned in Isa 49. 22. Behold saith the Lord I will lift up mine hand to the Gentiles and set up my standard to the people c. The end of Gods seting up his standard here is noted to be for the drawing in of the Gentiles which banner must needs be meant of the displaying of the Gospell And Christ layed open in the Gospell is said to stand for an Ensigne of the people and to him shall the Gentiles seeke Isa 11. 10. And he shall be set an Ensigne for the Nations Vers 12. This Banner or Ensign hath allusion to the manner of Captaines who by their setting up of their Ensigne doe gather their Souldiers together So Christ the Captaine of our salvation doth gather and draw a people to himselfe by the setting up his Standard of the Gospell and by displaying the colours of his truth The standard of his word of life he lifts up among his people calling them by the display of his banner unto himselfe Secondly the displaying of a Banner signifies terrour to the adversaries and victory to the Church shee is said to be terrible as an Army with Banners Cant. 6. 4. 10. And the Church in signe of victory saith Wee will shout joyfully in thy Salvation and in the name of our God we will set up the Banner Psal 20. 6. The Israelites were every one to pitch by his owne Standard Numb 2. 2. So must the Saints pitch under Christs Standard of victory and defence Hence Note That Christ obtaineth victory over all his enemies and is a defence to his owne people But we are farther told whereof this Ensigne was made and set up and that was of Love His banner over me was Love Love here is meant of that wherewith Christ hath loved us 1 John 4. 10 by which he redeemed his Church Ephes 5. 26. This love is the Ensigne that he displayes over us for provoking us to come unto him yea all his severall loves are displayed in his glorious Gospell as an Ensigne or Banner to gather together unto him all his Saints Hence Observe That all the Saints and chosen of God are drawne unto Christ by his love For the love of Christ is the Ensigne spread by which he draweth all his Saints unto him and none are drawne but those onely over whom the same Ensigne is displayed Now this banner is spread when the Gospell is preached and the riches of Christ's love laid open whereby the faithfull are drawne to Christ What love is like to his who hath given himselfe for us when we were his Enemies Rom. 5. Who washed us in his owne blood Rev. 1. Here then is the principle and ground of all our obedience or of our praise and that is love which love
Nice therefore we cannot rely on synodicall determinations but then whether shall we goe I answer positively we must goe to the Scriptures which the Apostle calleth a sure word And the holy Scriptures can only make us wise unto salvation it is that which will make the man of God perfect 2 Tim. 3. 5. 16. The Apostle referring to the voyce heard upon the mount when Christ was transfigured in glory cals it a more sure word of prophesie to the which saith he yee will doe well to take heed c. 2 Pet. 1. 19. The Scripture of the Olde Testament shined in those dark times and it was a perfect rule even in the dayes of Moses Deut. 12. 32. The Scripture is a perfect rule of faith and of good manners Christ himselfe giving authority to the Old Testament and John the Apostle doth approve give witnesse to the New Testament sealing up the divine authority thereof Revel 22. 18 19. The cause of mistake in any is the ignorance of the Scriptures this Christ telleth the Jewes Yee erre saith he not knowing the Scripture Mat. 22. 29. Hence he counselleth them to search the Scriptures Joh. 5. 39. He alludeth to those that digg deep into the earth for those precious things that lie hidden in the profundity thereof for such a profound search it is that the Apostle doth so highly commend the noble Bereans But now here ariseth another question namely how we shall understand the Scriptures for one interprets them this way and another that way how then shall we come to the right understanding of them I answer first negatively secondly affirmatively 1. Negatively thus no man can by wit learning or any humane art understand the Scriptures because they contain heavenly and divine mysteries in them I grant that a man by humane learning may understand the literall sense of the Scriptures but he understands not that spirituall hidden mystery therein contained he may read the Scripture and not understand see and not perceive as Christ saith Matth. 13. And the Apostle declareth the same thing in 1 Cor. 1. 18. For saith he the preaching of the Crosse is to them that perish foolishnesse That is it seemeth to them a very ridiculous and empty thing The Apostle confirms this by a citation out of the Prophet Isa Chap. 29. vers 14. I will destroy the wisdome of the wise and bring to nothing the understanding of the prudent vers 19. That is I will infatuate their wisdome and their understanding shall perish Now then saith he where is the wise where is the Scribe where is the disputer of this world That is how are all your wise men and great Philosophers that spend much time in searching out the secrets of nature but yet are ignorant of the hidden mystery of Christ The divine writings of God will not stoop to the spirit of a naturall man Hence the Apostle saith The natural man receiveth not the things of the spirit of God for they are foolishnesse unto him 1 Cor. 2. 14. He sheweth that a man that hath no farther light of understanding then that of nature cannot with his carnall reason reach the heavenly mysteries of the word which must be understood in a divine and spirituall sense But 2. The Scriptures are a sufficient rule when wee come to make use of them with the inward anointings of the spirit of Christ upon our hearts And hence the Apostle doth comfort the Saints against seducers saying But yee have an unction from the holy one and yee know all things 1 Joh. 2. 20. That is you are not in danger of being seduced or drawn aside from Christ because the spirit of God that anointed Christ a Priest King hath also anointed you to be a spirituall Priest Rev. 1. 6. So that ye may be able to guide and defend your selves against false teachers this anointing you have received from the holy one even from Christ in whom is a spring of spirituall graces to be communicated unto us by which means ye know all things needful to be known to preserve you from being seduced or led from Jesus Christ And in vers 27. he saith But the anointing which ye have received of him abideth in you and yee need not that any man should teach you but as the same anointing teacheth you of all things and is truth and is no lie Although in particular things wee may teach and edifie one another yet none can teach the mind and the affections to stick fast to the truth of Christ but the Spirit which is to lead and guide us into all truth Now the Spirit of Christ is the best Interpreter of the Scripture the same spirit that first indited the Scriptures must teach us to understand them when wee have the spirit of the Prophets and Apostles who were pen-men of the Scriptures then and not before shall wee understand the Scriptures It is the Spirit of God that must teach us and lead us into all truth Hence the Apostle calleth the Gospel the Administration of the Spirit 2 Cor. 3. 8. And this spirit is called the law of the spirit Rom. 8. 2. And the spirit of adoption and freedome vers 15. the spirit of discerning for it searcheth all things yea the deep things of God 1 Cor. 2. 10. The spirit of faith 1 Cor. 4. 13. The spirit of wisdome and revelation Ephes 1. 17. Now wee must bring the Spirit of the Scriptures to understand the Scriptures the Spirit of God to understand the word of God For wisdome will be justified of her children none of the wicked shall have understanding but the wise shall understand Dan. 12. 10. And feed thy Kids above the Shepheards tent By Kids you heard was meant young Christians that were tender and wanted to be cherished Hence Observe 1. That the Lord doth tender and take care for young Christians If the Lord exhorts us not to offend our weak brethren he wil not himself offend them Hence it is the Lord useth such mild expressions in Scriputre as a Father Mother Nurse and the like As a father pittieth his child so the Lord pitties his people Psal 103. Can a mother forget her child c. The Lord pitties us and beares with our weaknesse even as a tender mother doth her childs and hee provideth for us sutable to our weaknesse milk for babes as well as strong meate for strong men Secondly Observe That those that are strong should strengthen and feed those that are weake Feed my Kids my young and tender Christians wee must feed instruct all those committed to our charge Thus Abraham taught his houshold and Joshuah served the Lord with his house so did Cornelius Thus we are to feed refresh edifie and build up one another but especially the weak and tender Christian 3. This feeding is enlarged from the place where they were to feed that is either beside or above the Shepheards tents both interpretations hold forth the goodnesse of the pasture
to gather his myrrhe with his spices that by his divine influence your soule may be filled with all the aromaticall fruits of the Spirit And lastly that you would cast down your Crown and glory at the feet of Christ who will be the glory of your Crowne here and your Crowne of eternall glorie hereafter This is Sir the hearty desire of him who is Your Obliged Servant John Robotham AN EXPOSITION Of the Song of SOLOMON Called Canticles CHAP. 1. VERS 1. A song of songs which is Solomons THIS Song of Solomon is not unfitly compared and called after the most holy place of the Temple which he built for this song of songs or most excellent song resembleth the Holy of Holies or the most holy place The occasion of this Song was Solomon's marriage with Pharaoh's Daughter who was a stranger by birth from the Common-wealth of Israel yet shee became a Proselyte to the Jewish religion as you may see in Psal 45. 10. Hearken O daughter and consider and incline thine eare forget also thine own people thy Fathers house By daughter here is meant the Queen mentioned in vers 9. which did figure out the Church or the heavenly Jerusalem the Lambs wife Rev. 21. 9 10. So that herein Solomon was a type of Christ admitting the Gentiles into communion and fellowship with himselfe Now it was the manner of old at Espousalls and Nuptials to sing Epithalamia love-songs or songs of betrothings this is then without all controversie a song between a Bridegroom a Bride wherein divers persons are brought in uttering their parts in it but especially two which are Lovers betrothed each unto the other True it is that the Bridegroome and this Bride are not named by any proper names in all this song but it is most cleare and evident who they be by those excellent descriptions which are made of them For the Bridegroom is described to be a King of that transcendent and most excellent shining glory majesty which none hath attained unto but Jesus Christ the Son of the most high God and the Bride is described by such rare beauty and glory which farre surmounteth all the glory of the world and cannot belong to any but to the Bride the Lambs Wife mentioned Revel 19. 7. Again how ridiculous and absurd would it be for any to think that this song was penned by Solomon to expresse his owne affections to Pharaoh's daughter or hers to him in respect of those strange comparisons liking the Spouse to a company of horses in Pharaoh's Chariot her bed to Carmel her eyes to Fish-pooles her nose to the tower of Lebanon her teeth to a flocke of sheep and the like this song therefore ascendeth farre above all earthly respects of worldly marriage being a declaration of the blessed and sweet conjunction between Christ and his Church and of that contract and espousals made between them whilst the Church is here on earth It was the ancient manner that the parties intending marriage were betrothed and after some distance of time the marriage was solemnized Between the time of their betrothing and of their solemnizing the marriage tokens of love and favour did use to passe between them but when they are married the Wife is received into the nearest society of her Husband and becomes a partaker with him of all his riches and possessions his glory and dignities Thus it is with the Lord Jesus he hath betrothed himselfe to his Spouse here on earth and at last the marriage shall be solemnized Revel 19. 7. So that all those riches and dignities the Church now receives in the promise then shee shall have the fruition of them We may further take notice that it is not unusual in Scripture for Christ to be called the Bridegroom and the Church the Bride as in Isa 62. 5. As the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee And again in Hos 2. 19. I will marry thee unto me for ever yea I will marry thee unto me in righteousnesse c. And also in 2 Cor. 11. 2. I have prepared you for one husband to present you as a pure virgin to Christ saith the Apostle Wee have it from Christs owne mouth in John 3. 29. Hee that hath the Bride is the Bridegroom but the friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegrooms voyce By these Scriptures it is plain that Christ useth this similitude of marriage to expresse his love to his Church In this song here be divers persons brought in uttering their parts sometime speaking and sometime spoken to and also the Bride makes mention sometimes of her mother and of her little sister It was the manner of old that the Bridegroom had young men to be his companions or friends such are Angels and Saints unto Christ such were the Prophets and Apostles John Baptist was termed of himselfe to be one of Christs friends Also the Bride had Virgins to be her companions these are called in this song the daughters of Jerusalem And touching the mother and sister of the Bride they are both meant the Church of Christ for it is the manner in the Hebrew tongue to call the whole the Mother and the parts thereof the Daughters and Sisters now there is but one universal Church and therefore called the Brides mother but the Church is never whole in the world at one time and in Solomons dayes consisting of the Jewes only the Church of the Gentiles which was not then in being is called her little sister Now the carriage of this song is such that it doth as well recite the most dismall and saddest passages of the Church as those that are good and comfortable yet lest any thing might darken this marriage song the saddest passages in it are made sweet by some amiable resemblance The Church sometimes most of all desires a neare communion with Christ at other times shee declines in her affection againe after this shee recovers Yet again she declines in her affections till at last Christ draws her nearer in affection to himselfe by discovering his own love to her Now in these intervails and changes which the Church went through she met with much trouble and affliction which is declared in this song together with the joy and comfort shee found in the enjoyment of her beloved Before wee come to open this song something must be said concerning the title which standeth as a glorious Eulogie or praise to the whole ensuing Book which is contained in the first Vers VERS I. The song of songs which is Solomons IN the Title observe 1. The matter or rather the form of the Book it is a song 2. The transcendency of it A song of songs 3. The Author of it which is Solomons The song of songs c. Songs and Psalms are for the most part arguments of joy and rejoycing in them that sing as in Jam. 5. 13. Is any merry let him sing Psalms So
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
upon us The Saints ought therefore to goe forth from all superstitious orders whatsoever with all speed and hast even as Lot departed out of Sodome and as the Israelites departed out of Aegypt and with all zeal and earnestnesse of Spirit even as Gods people came out of Babylon with their faces towards Zion Wee must not be partakers of Babylons sins unlesse we be made also partakers of her plagues Rev. 18. 4. By the foote-steps of the Flock Goe forth by the foot-steps of the faithfull in former ages Abraham Isaac and Jacob c. Hence observe That the holy paths and wayes of the faithfull in former ages are as so many holy examples left for the direction of their Successors which shall live in after ages The faithfull are said to be such as walk in the steps of the faith of their father Abraham Rom. 4. 12. All the godly as I hinted before of former ages are called a cloud of witnesses Heb. 12. 1. That is as the cloud of fire led and guided the people of Israel in the Wildernesse so the former examples of holinesse in the Saints are as guides and directions to us in the wayes of Christ To this direction the Apostle exhorts the Saints Be yee followers of me even as I am of Christ 1 Cor. 11. 1. He doth also give them a limitation for saith he be yee imitators of me but how not in evill but as I imitate and follow Christ neither Prophets nor Apostles nor the most holiest Saints upon earth are to be imitated by us but as they imitate Christ and so they are leading examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitator unto us The Greek word used by the Apostle signifies to imitate in gesture and action so that they were to shape and fashion themselves to him as hee did unto Christ And again the Apostle saith in Heb. 13. 7. Remember yee the guides who have spoken unto you the word of God whose faith imitate ye considering the end of their conversation The Apostle would have them imitate those that are godly in their faith but in nothing else So we should be imitators of the Flock of Christ according to the Apostle in 1 Thess 2. 14. Ye Brethren become imitators of the Churches of God And againe saith the Apostle We desire c. that yee be not sloathfull but imitators of them who through faith and patience inherit the promisses Heb. 6. 11 12. So many examples as we have in Scripture of those holy men of God who lived in former ages so many guides and leaders we must reckon our selves to have before us Now when we look upon the steps of Abraham Isaac and Jacob and other holy men of God but chiefly upon the Apostles and Ministers of the New Testament we look upon the Faith and Doctrine of these Worthies we look how they worshipped and how they lived as holy Writ doth set out unto us for if the word did not testifie of them how should we know their steps Also we see in former tâ—mes the Prophets and Apostles were Christ's Shepheards and fed his Flock we should therefore looke unto their Tents and there seeke for good and wholsome pasture But this is now a great question in the World where wee shall finde the Tents of these Shepheards or to whom we may joyne our selves for all say theirs is the way and how shall we know Indeed Christ fore-saw these streights of the latter dayes and hath told us that many shall come and say Loe here is Christ and loe there is Christ. For there shall be saith he false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they would deceive the very Elect Mat. 24. 23 24. But what is now to be done see the advice and counsell of the Lord himself by the Prophet saying Thus saith the Lord stand yee in the way and see alluding to a passenger who having set forward in his journey doth come to sundry ways and not knowing which way to take hee standeth there doubting considering and enquiring but he doth not only say stand in the way but see that is see and consider seriously the severall courses that holy men have taken in times past and that upon good grounds and due examination having discovered the right way which all the people of God have walked in from time to time and walke in it and what will be the fruit of this aske for the old way which is the good way and walke therein and yee shall finde rest unto your soules that is you shall no more be tossed too and fro or be disquieted or be to seek for the way of God but you shal find satisfactian and rest to your soules Jer. 6. 16. But of whom shall we now enquire for some will tell us one thing and some another And the foolish will believe every thing but the prudent will consider his steps Prov. 14. 1â— But unto whom then shall wee goe to enquire the way of Christ for 1. If we goe to the Papists they will not direct us to the Prophets or to the Apostles other holy men of whom the word of God beareth witnesse they will not allow that the Writings of the Prophets and Apostles shall be the Tents of these Shepheards here spoken of and that in them only we may find wholsome pasture but they will send us to the steps of certaine Popes Cardinalls Monks and Fryers they will send us to the decrees of Popes and popish Prelates and to their own constitutions there is to be found wholsome food say they Now what a madnesse were it to follow such strange Doctrines which are contrary to the Doctrine of the Apostles and Prophets and when they can prove their Doctrine and worship by nothing but by their own authority such a Pope and so many Cardinals and Bishops did decree this thing and that these cannot erre say they and therefore we must believe them Now no wise man can follow after such wicked companions as these are 2. If we goe to ancient Fathers they have erred and therefore wee cannot rely upon them Wee may not then enquire of Tertullian Cyprian Ambrose Augustine Hierome Bernard c. For all these have had their failings and have erred in many things and though they saw much in respect of the ignorance of their times yet their light was very dim their light in comparison to that of the Apostles was but as it were the light of a candle compared to the light of the Sun And as for those that are of later yeares that were the first restorers of the Gospel since the generall Apostacy as Wickliffe Luther Zwinglius c. These performed many great things having received singular gifts from God but these had their failings and errours also 3. Wee may not goe to Councels and Synods for these have and may erre likewise even the best Counsels may erre for so did the Councell of
there are in nature passages fit for concoction and digestion and also for rejection so there is in the souls of the Saints to receive that which is wholesome food and fit for the soul and Spirit Object But some may say How shall we out of our owne breasts without the allowance and approbation of those that are learned be assured that it is the holy Ghost that doth so guide us in the way of truth Answ That whereas the Apostle Paul for assurance of our salvation and that we are undoubtedly the Children of God alledgeth That we have received the Spirit of adoption and that Spirit beareth witnesse to our Spirits that we are the Children of God Rom. 8. 16. Now it may as well be demanded of them that feel this assurance in their souls how they know it to be the true Spirit of God which doth assure them which is to contradict the Apostle and to deny the principles of Religion against such there is to be no disputation The same Spirit which doth witnesse unto us that we are the Children of God and cannot deceive doth also assure us of the true voyce of Christ in the interpretation of the Scriptures and it doth assure us so that we cannot be deceived It is true that the naturall man as Paul saith perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The divine writings of God will not stoop to the naturall spirit of man neither will the divine Scriptures be understood but of such as have received the Spirit of Heaven and them unto whom the Lamb Jesus Christ shall unseale the Book of Life Rev. 5. Therefore we must bring the Spirit of the Scriptures for the understanding of the Scriptures and he that is spirituall saith the Apostle judgeth all things c. 1 Cor. 2. 15. That is the spirituall man discerneth and understandeth all things which are of God and that belong unto eternall life Secondly in that the Church saith It is the voyce of my beloved Observe That Christ is beloved of his Church in what condition soever shee is in Although the Church were weake and ready to faint and felt but little divine assistance neither had shee but small discoveries of Christ yet shee saith It is the voyce of my beloved The Saints even in spiritual desertions when Christ hideth his face and vaileth himselfe from the soul I say then the Saints are enough wel-pleased in Christ though the tentation be full of amarulency and bitternesse yet in Christ himselfe there is abundant sweetnesse and satisfaction Hence was that resolution of Job Though he kill mee yet I will trust in him Hence it is also said of the Children of God That 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. Believers can say in the middest of feares tentations and afflictions It is the voice of my beloved Thus much for the Churches acknowledgement of her sense and feeling of Messiahs approaching and gracious discovery of himselfe unto her and that by the discerning of his voice Now followeth the acknowledgement she makes of Christ by his pace which is prefaced with a word of attention and after set forth to be very speedy in these words Behold he commeth leaping upon the Mountaines skipping upon the Hils Behold is a word of attention of admiration and of asseveration as you heard in chap. 1. 15. Behold how my beloved comes running like an Hinde Hence Observe That the approaches and drawings neere of Christ unto us is matter of great observation When the Prophet Isaiah foresaw Christ comming to assume flesh he cries out Behold a Virgin shall conceive c. Isa 7. 14. The Ancients saw Christ comming afarre off Abraham saw his day and rejoyced but when John Baptist commeth he saith Behold the Lamb of God for the succeeding ages of the Church the Saints beheld Christ ascending to heaven from whence he first descended surely it should be our worke to contemplate Christs approachings to us in his spirit and in the gracious discoveries of himselfe unto us in this last age of the world Thus farre the preface Now followeth the manner of his comming which is first set forth to bee speedy He commeth leaping c. The manner of Christs comming is set forth unto us by the similitude taken from the Roes and Harts whereunto Christ is likned in the next verse which are swift and speedy in their running and skip upon hills and rocks as the Prophet Isaiah speaking of the glorious effects of the Gospell saith The lame man shall leape as an Hart Isaiah 35. 6. that is he shall goe on evenly and straightly he shall walke nimbly and cheerefully in the wayes of God Hereby then is meant the speedinesse and readinesse of Christs comming either to help and support his people or else his comming in the flesh when he would more fully discover himselfe in a Gospel-ministration Vpon the mountains These words doe marvelously expresse Christs singular love as though the Church should say the danger of the journey the hardnesse of the way neither any thing else as mans power or the like can hinder him from comming to comfort me but he will passe all impediments whatsoever as the sinnes of his people and the opposition of the world and the like And that mountains and hils are thus used may appeare Isa 40. 4. the Prophet speaking of John Baptists comming to prepare the way before Christ saith Every mountaine and hill shall be made low So the adversaries of the Church are compared to a Mountaine in Zach. 4. 7. Who art thou O great mountaine before Zerubbabell thou shalt become a plaine So that notwithstanding the sinnes of his people and the opposition of the world Christ declareth his comming by his voice to comfort his people Hence Observe That nothing can keepeback or separate Christ from his Church his love is so great towards her There be as it were high hils and mountaines of sins in the people of God which might separate and the Devill raiseth up bankes to make the way unpleasant but he passeth over all these high mountaines The Apostle tels us that his love is so abundant As neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38 39. Hence it is even from that unseperable love of Christ towards his Church she so glorieth saying Behold he commeth leaping over the mountaines c. that is he commeth without let or hinderance though our sinnes be as great hils and mountains which make a great separation or distance betweene us yet he passeth over them all The