grace in and upon us has here two names whereby it is expressed to wit the one is a raising of her up whence also it is called the first resurrection and the other is a birth whence it is called our regeneration And is partly ascribed to Christ as a raising up or first resurrection and partly to the Church as a birth or regeneration his part being in both the inward efficacy and her part onely the outward ministery he then that raised the dead and shall raise them at the Last day can onely raise the dead soul that all the glory may be to him alone and his Church as a Mother may well conceive and bring forth but he that onely has the key of the womb as he has of the heart the clouds and of death who also marvellously frames our tender bodies therein and gives strength to the Mother to bring forth the birth he likewise has the chief hand in our spirituall conception and in that forming of his Image in us spoken of by the Apostle Gal. 4. 19. which is our new birth or regeneration And in which work as the dead has no power in themselves to rise or the birth to conceive and form it self in the womb and thereafter to come forth out of the same so neither is it any way in the power of nature or mans free will to raise themselves or be agents in the first act of their regeneration and conversion to God Observations 1. Seeing in our coming up out of the wilderness of this world and of our Pilgrimage therein to our heavenly Canaan we have no strength of our selves either to walk or wrestle with any temptations with which we will encounter let us here with the â—pouse relye onely for strength and supporting upon Christ alone and so leane upon our beloved 2. Seeing he is author of all grace and specially of that work of grace in us whereby being dead in sinne we are raised to newness of life here and regenerated to the hope of eternall life hereafter therefore let us ascribe all the glory to him alone and not to any merit or free-will in us for who has made thee O man but God onely to differ from another or what hast thou but that which thou hast received 1 Cor. 4. 7. 3. Seeing as he ascribes her raising to himself so does he her birth to his Church and Ministry thereof therefore if we would be partakers of grace and the work thereof which tends and ends into Glory let us not despise Christs Church her ministry and instruction as was said in the former verse but reverence the same knowing that he has not God to be his father who has not or reverences not the Church as his Mother Vers 6. Set me as a seal upon thy heart as a seal upon thine arme for love is strong as death jealously is cruell as the grave the coales thereof are coales of fire which have a most vehement flame 7. Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would be utterly contemned In these words out of the consideration and proof of his manifold love to her as has been showne in sundry particulars she breaks forth now into an earnest prayer or petition that the same may continue sure and constant towards her and that she may be assured and confirmed thereof therefore she sayes Set me as a seal upon thy heart and as a seale upon thine arme desiring so of him who is the onely true High Priest of his Church that as the names of the tribes of Israel were graven like seals upon Aarons breast-plate of judgment upon his heart Exod. 28 29. when he went into the holy place for a memoriall before the Lord continually even so 1. That he should be continually mindfull of her in his intercession before God his father as we see that to be his priestly office Heb. 9. 24. 2 That he should intirely and constantly affect her as there is no neerer conjunction then of that which is set as a seale and makes a deep impression on the very heart Neither doth she onely desire to be set as a seale on his heart but likewise on his arme to show that she desires not onely his continuall remembrance of her as by the Prophet the Lord sayes For that cause behold I have graven thee upon the palms of my hand Isay 49. 16. but likewise that she desires the manifestation of his affection by his actuall aid by supporting her in all her infirmities and his help of her against all her enemies and all this by his mighty power which is called the arme of the Lord Isay 40. 10 11. Exod. 15 16. Zech. 11. 17. Luk. 1. 51. Joh. 12. 38. And elsewhere in scripture Thereafter she rendreth the reason of her desire from the nature and force of that sprirituall and fervent love which makes her so to sute this at his hands which she compares to three most strong things 1. To death which overcomes all men as the Churches fervent love to Christ overcomes all temptations and most cruell sufferings as we see in the example of Martyrs 2. To the grave which is likewise invincible and devours up all and even so doth Christ's love likned here to jealousie for the vehemency thereof that can abide no corrivall overcome all difficulties 3. To coales of fire which have a vehement flame that consume all the combustible matter of earthly trash that is cast into it yea unto such a flaming fire which all the waters of afflictions as the Prophet expounds the same Isay 43. 2. yea the floods thereof as we have Rev. 12. 15. cannot quench or drown it as the Apostle showes us Rom. 8. 35. And which being of a Heavenly nature by all that a man has of earthly and worldly things cannot be ballanced nor sufficiently appretiated which makes the merchant in the Gospell who overvalued the same above all these things to be accounted therefore the wise and prudent merchant Matth. 13. Observations 1. We see what should be the very upshot of all our desires to wit to be in Gods favour above all things as David did choose Psal 4. 6. and to be neerly united to Christ precious in his sight and had by him in perpetuall remembrance and in a word to be as a seal on his heart and a signet on his arme 2. If we would have our selves to be so to Christ then we must labour that he be so to us to wit as a seal upon our heart in tender love to him neer conjunction with him mindfulness ever of him and having the stamp of his Image imprinted on our soules that thereby we may be known like Cesars coine that we belong to him neither let us set him onely as a seal on our heart by inward piety but likewise on our arme by outward practice thereof 3. We see that That which makes her
the same the praise may be given 7. We see what prudence Pastors should have and not ever to be sonnes of thunder or as upon â—ball to denounce threatings but sometimes and to some persons to speake as from Gerizim and not come with the terrors of Sinai but the comforts of Sion lest they break the bruised reed and quench the smoking flax contrary to their Masters practice and eeke affliction to the afflicted whereas rather they should bind up the broken heart minister the oile of gladness to the spirit of heaviness or as here stay the flaggering soul with flaggons and comfort her with apples who is sick of love 8. From the reason which she gives of her desire to be stayed with flaggons and comforted with apples because she was sick of love we observe that it is not uncouth to see the dearest children of God to be subject to spirituall swoonings faintings and desertions as we see c. 3. 5. and here and to be sensible sorrowfull and solicitous therefore Yea I may say happy are they who are so soul-sick and most erronious is the blind worlds judgment of such who think them the contrary 9. Her sickness is here called love-sickness in respect of the vehemency thereof where with she was inflamed where we see not only whereon or on whom the love of every godly soul is set but that their love of Christ is not a lukewarme love but a fervent love kindled by the fire of Gods spirit and joyned with a fervent zeale of his glory whereby they preferre him to all things and the love of his truth yea to their very lives which is not deare to them in comparison of him or it when they are called to hazard the same for his name 10. It is she only who is thus love-sick that calls for these flaggons and apples that are mentioned to show unto us that such only hunger and thirst after the word of God and to these only the same is sweeter then hony and the Hony comb as David sayes Psal 19. and Mary Magdalen shews and therefore it is no marvell to see a Soul wherein the love of Christ was never yet setled to have small or no appetite to the word of God or delight therein Verse 6. His left hand is under my head and his right hand doth embrace me The church having called before for staying and comfort at the hands of the ministers of the Word here finding and feeling straightwais Christs help like a loving husband taking about her as the Apostle showes Eph. 5. 29. she acknowledges and confesses that all the efficacy and chief application is from the Lord himself Saying his left hand is under my head and with his right he doth embrace me Now hand is sometimes put in Scripture properly for the member of the body so called Gen. 19. 16. And sometimes figuratively and when it is applyed to God as here it signifieth sometimes God effectuall purpose of things to be done as Act. 4. 28. 2. Sometimes Gods actuall power in performance as 2. Chron. 6. 15. 3 His help and furtherance of others in performance of his good-will as Ezra 8. 18. 22. and Neh. 2. 8. 4 His power resisting and disappointing yea destroying his enemies who do oppose and delivering his owne Ezra 8. 31. Exod. 15. 6. 5 His bountifull providence towards all and chiefly towards his owne Psal 145. 16. 1 Chron. 29. 16. 6 His gracious protection Isay 49. 2. 7 His upholding with strength and comfort as here and Ps 37. 24. and 18. 35. Also we have in Scripture a creating hand of Gods Job 10. 8. 2 A redeeming hand Luk. 1. 74. 3 A conducting hand Ps 73. 23. and 4. A receiving up hand or manus suscipiens Ps 31. 5. In like manner hands of mercy offering Isay 65. 2. and a hand of justice punishing Heb. 10. 31. Likewise a right hand as here embracing and a left hand supporting both comfortable to the godly but the left hand dreadfull to the wicked Matth. 25. 41. Of these two hands sayes Bernard Laevâ levat dextrâ suscipit in laeva miserationes et merita in dextra remunerationes et praemia Or as Solomon sayes length of dayes are in her right hand speaking of wisedom and in her left hand riches and honours Pro. 3. 16. But simply to looke here to the mind of the Holy Ghost howsoever some expound these two hands to be the old and new Testament compassing the soul about with the divers comforts that are in them as a left hand under and the right hand embracing one above do compasse and clasp the body yet both these hands of his signifies that all that Christ is his god-head and man-hood natures and offices life and death buriall and resurrection ascension and coming againe to Judgment all these by the powerfull application by the spirit of grace and faith applyed to the love-sick soul afford great comfort and refreshment Observations 1. We see Christs great love who leaves not his own in their infirmities or straits corporall or spirituall but is neer unto them and present with them even in the greatest seeming desertions to support and stay them when with Peter they are as it were sincking or as it is said Matth. 8. 25. ready to perish and who applyes himself unto them and embraces them as Elisha 2 King 4. 34. applyed himself to the Shunanites child to revive him or as for the comfort of the dejected prodigall his father ranne unto him embraced him and did kisse him Therefore let us still relye on his more then fatherly tender care and say with David Ps 119. 116. Uphold me according to thy word that I may live O Lord and let me not be ashamed of my hope in thee 2. We see that the flaggons she sought to be stayed by them and the applâ—s for her comfort availes not to preserve her from swoonings nor raising up againe till he put his left hand under her head and with his right embraced her to show thereby unto us that except with the outward ministry for comforting raising or strenghning a soul himself concurre by his inward efficacy and powerfull work of grace all what Paul or Apollos or any such could do can no wais availe It is therefore that which we specially should beg and desire 3. Here we have a notable comfort that he embraces her when she is so weake and in a swoond that she cannot imbrace him and therefore although our spirituall fainting be great and our faith so weake that we are so farre from being able to hold fast and with Jacob wrestle for a blessing that our grip seems altogether to be loosed and we beginne to sinck as it were yet be of good comfort that we do not so much apprehend as our safety stands herein that we are apprehended and gripped unto or held up by the hand of the Almighty and out of whose hand none is able to pull any one of his sheep 4. She
contrary the same is to worldlings who have their portion in this life which is their Non ultra and sing a requirem to their souls when their barns are full which they think to enjoy many yeares when they have not perhaps many hours to remaine therewith 2. Seeing more particularlie the gift of reconciliation and sense of Gods love to her thereby and with a neerer union is her desire above all things Let us try if we be true members of Christs Church if this be our's in like manner Else if we be not like to her in her desires and delights it is a token that we are no true members of that mysticall body 3. Seeing the spirituall benefits which we receive do come to us by his Word and ministrie thereof as the kisses of his mouth Let us highly esteem of the same as that man did Matth. 13. 44. of the Field wherein the rich treasure was and as David professeth Psalm 19 and 119. which if we do not but vilifie his mouth we will also vilifie the kisses of his mouth 4. But how comes it that she so boldly and familiarly talkes with Christ let him kisse me Should not fervour of affection have with it humility of reverence To this Bernard answers saying Ne causemimi praesumptionem ubi affectio urget reclamat pudor sed urget Amor qui nec consilio temperatur nec pudore fraenatur Whence we observe that if our souls tell us truly that we love Christ we may boldly come to the throne of grace and find loves speech graciously accepted For thy loves c. This is the reason of her so great desire of the kisses of his mouth as the evidence of his love towards her because his love is so sweet and comfortable that it is beyond all comparison and therefore is not onely like but better nor wine Which being the principall thing that is used in banquets to make the heart cheerfull is therefore put here for all the most comfortable delicate and delightfull dainties which are used at most royall banquets as we see Esth 1. the sweetness of whose love which she so commends sweetens the most bitter things that the godly can suffer for him even death it self and makes all other things which were sweet to flesh and blood before and offensive to him to be most bitter and disgustfull as we see in all true converts This love of Christ is twofold towards his Church or there are two sorts thereof the first is called amor bene placiti seu benevolentiae or the love of his good pleasure the other is called amor complacentiae or the love of his good liking the love of good pleasure is before man was and eternall and is that whereby from before all beginning in that decree of his election he chose so many as the freely loved unto eternall salvation the love of his good likeing is in time when man is and walking in the wayes of the Lord's obedience the Lord is well pleased with him This love of Christ towards his Church has these properties ensuing 1. It is a love whereby he loves us first as we have it Ezek. 16. and 1 Joh. 4. 19. 2. It is a free love without either foreseene merit against the Papist or for foreseene faith against the Arminian and as we have it Hos 14. 4. 3. It is a servent and great love as is showne us Joh. 10. 15. that he gave his life for us especially being his enemies and which is so great that the Apostle tells us it passes all knowledge Eph. 3. 19. as Augustin sayes quod tantus tantillos et tales tantum dilexerit 4. It is an eternall love as we see Joh. 15. 9. both à priori in beneplacito therefore our salvation being grounded thereon is sure à posteriori because it shal continue towards us for ever 5. It is a matchles and incomparable love so that the love of Jacob to Rachel or Jonathan's to David or a mother 's to a child cannot be compared thereto And therefore as is said of Christs sorrow Lam. 1. 12. so may it be said of his love Behold and see if ever the like love was as is my love or as the Jewes said of his love to Lazarus so may we with admiration say Ecce quam amavit 6. Lastly it is an Immutable love Joh. 13. 1. Ro. 8. 35. so that though we sin by falling but not walking therein he may correctus with the rods of men but his loving kindness he will never take from us But why speakes he of loves in the plurall number I answer 1. this is to shew not onely the plentifull and super aboundant measure of this love which I may rather call unmeasureable and as the Apostle speakes passing all knowledge but likewise 2. to shew the diversity of the manner of manifestation of the same and how from this inexhaustible and large Ocean so many lovely streames do flow as election vocation justification Sanctification and in end glorification all which proceed from Christs free love to us and are as so many loves or love tokens of his Now this love is compared and preferred to wine 1. Because as wine is pleasant and delectable as we see Pro. 23. 31. so there is nothing so pleasant and delectable to the christian soule at all times and in all estates as Christs love and the meditation and perswasion thereof 2. As wine rejoyces the heart therefore is called a cheering liquor Psal 104. 15. See Pro. 31. 6. so nothing rejoyces the heart of a true Christian so much as Christs love though one injoyed all the honours pleasures of the whole world although the whole world should hate him yet he cares not if he have the love of God and of Christ Jesus his Lord 3. Wine is medicinall as we see Luk. 10. 34. And so is the love of God both in the effects and assurance thereof to a wounded spirit or sick soule longing for cure and comfort as the spouse does Cant. 2. 5. 4 It stirres up courage in hostlie encounters so doth Christs love the meditation and perswasion thereof against all our spirituall enemies yea and death it self Rom. 8. 35. Psal 23. 4. 5 It refreshes and repaires like Jonathan's hony comb decayed strength in fainting and so does the contemplation of Christ's love when the soul beginnes to faint in trouble or temptation 6. Solomon sayes Pro. 31. 7. that wine makes a man forget his misery and so does the love of Christ and the assurance thereof whatsoever misery or hard estate he be in in this present life because he lookes over all that and as the people did in the wildernesse on the brasen serpent so he fixeth his eye upon the love of Christ and the sweet fruit thereof which he shall enjoy at last 7. Wine was used likewise in legall sacrifices as we see Num. 15. 5. And so in all our spirituall sacrifices of prayer and praise
a main ingredient to stirre up our devotion and to thank the Lord therefore is his love towards us This also is an encouragement giving us confidence to be heard and accepted and this should be as the Apostle uses it Rom. 12. 1. a maine motive to offer up our bodies as an acceptable holy and living sacrifice to God Observations 1. We see that the Church takes the kisses of Christs mouth which are the assurance to her soul of her reconciliation with God and such spirituall gifts as the onely sure testimonies of his love towards her and therefore how farre is she different in judgement from the worldlings who measure gods love to themselves by temporall things and worldly prosperity which thing like that woman Rev. 12. 1. she treads upon in affection seeking quae supra and with Jacob the birthright and blessing or with David Psal 4. 6. the light of Gods countenance 2. We see the cause why so earnestly she suits these tokens of Christs love consequently his love it self is her due and right valuation of the same better nor wine or the most pleasant and comfortable thing in nature therefore till we learn spiritually to discerne and accordingly highly to value spirituall things like Jacob who valued the birthright and blessing otherwise then Esau Or the wise merchant Matth. 13. that valued the pearle otherwise than did Esop's Cock we will never earnestly seek after such things but as most men do we will vilisie and despise them and seek after other things busily with Martha which we most account of neglecting this one thing which is most necessary of all yea after sinne and sinfull pleasures which should be bitter and most disgustfull to us 3. As due valuation of spirituall things makes earnestness of seeking after such so till the soul be indued with spirituall senses that she may taste and see how good the Lord is and thereby find in Christs love and the pledges thereof a surpassing sweetness beyond that which is in any other thing whatsoever she will never value aright the same and consequently seek after the same earnestly and therefore we should all seek these spirituall senses and not marvell to see worldlings who are dead in sinne to want the same altogether 4. Seeing Christs love is so excellent surpassing all the excellencie of earthly things and that he has so freely bestowed the same on us worthless and wretched worms how dearly should we love him againe and not set our love on any other object in or of this World and much lesse on sinne the Cut-throat of our Soul and crucifier of Christ Verse 3. Because of the savour of thy good Oyntment powred forth therefore do the Virgins love thee In this verse the Church rendreth the reason wherefore her heart is so set upon her beloved which is drawn from his excellencie and bountie he being like a Vessel full of sweet Oyntments and heavenly graces the fullnesse whereof is not in Christ for himself only but for his Churches good are powred out to delight sweeten and perfume her God having given him the spirit without measure and annoynted him with the Oyle of gladnesse above his fellowes Heb. 1. 9. that not only in him as sayes the Apostle all fulnesse should dwell Col. 1. 19. but as it is written that out of his fulnesse we might all receive grace for grace John 3. 34. and which therefore was typed by that precious Ointment spoken of Psalm 133. 1. which was powred on Aarons head and drencht down his whole body to the skirts of his garments and like that costly Ointment which Mary Magdalen powred out of her Box on our Saviours head while he sat at table Mark 14. 3 with the sweet savour whereof the whole house was filled John 12. 3. And by reason of the savour in like manner of this sweet Oyntment here spoken of his name or the preaching of the Gospel whereby Christ crucified as the Saviour of the World is made known and with his merit and all saving graces exhibited unto al believers is as a sweet smelling Oyntment powred out and becomes the savour of life unto life to all those who believe And by reason of the fragrant smell of those saving graces that are in Christ as the head fullie and from him are graciously dispensed and bestowed on his Church and members as also because of the comfortable ministrie of the Word and Sacraments whereby they are conveyed to the believing soul Therefore the Spouse of Christ and all the true members of his Church who are like chaste Virgins do love and effect him In this verse then wherein she renders a reason of her love to her well beloved we have to consider 1. What is meant by these oyntments spoken of 2. How are they called his 3. the properties thereof that they are good and savory 4. The twofold fruit of their good savour or fragrancy the one whereof is that his name is as Oyntment powred out wherein we have to consideragaine 1. What is meant by his name 2. How it is powred out as Oyntment The other fruit is that therefore the virgins love him Wherein likewise we have to consider 1. Who are these virgins and why so called 2. Of what sort their love is 3. The object thereof And 4. The motive First then by these Oyntments no other thing is meant but the saving graces of the holy ghost which out of Christs fulnesse according to the Lords promise Isai 44. 3. and Joel 2. 28. are powred upon the Elect and whereof the Apostle speaks 1 Joh. 2. 20. which graces are compared to Oyntment 1. Because of the preciousness great worth thereof as it s called Psalm 133. 2. and Matth. 26. 7. Even so is grace whereof it may be said as it is of the vertuous woman Prov. 31. 10. for its price is far above Rubies in regard whereof the godly are called the Lords Jewels and by David the excellent ones of the earth 2. Oyntment is delectable in smell as we see here and Canticles 4. 10. Even so is grace to a renewed soul and makes the same in like manner delectable in smell to the Lords Nostrils John 12. 2. as Esau's garment on Jacob's back was to old Isaac whereas on the contrary the sinfull soul that is destitute thereof is before God as a filthy puddle or most loathsome carcase 3. It rejoyces the heart Prov. 27. 9. therefore called the Oyl of joy and gladnesse Isa 61. 3. and for that cause not used in mourning Dan. 10. 3. but feasting Psal 23. 5. Even so nothing more rejoyces the heart of the godly than the sense of saving grace the same being the pledge of glory and of that fullness of joy that is in God's presence for ever Psalm 84. 11. 4. Ointment does mollifie as we see Isai 1. 6. even so doth saving grace the heart and makes it so an acceptable sacrifice to the Lord Psalm 51. 17 and plyable to have
his law written in the tables thereof 5. It was used in purification and preparing of Virgins for their Husbands Esther 2. 12 Even so by grace is the soul purified and prepared as a chast Virgin for Christ her heavenly Husband Rev. 21. 2. 6. Likewise it was used for consecration of kings and Priests especially as we see 1 Sam. 9. 16. Exod. 28. 41. and as Levit. 8. 12. it is said for sanctifying them even so is saving grace that unction of the spirit wherefore truly we are called Christians and are consecrate to the Lord as a royall priesthood Rev. 1. 6. 7. Oyntments were for preservation from rotting or putrifaction Math. 26. 12. Mark 16. 1. and Luke 23. 56. and therefore as we see in these places the same was used for annoynting dead bodies unto burials even so it is saving grace that is the best preservative to the soul against the corruption of sinne and for mortifying that naturall corruption that is in every one of us Secondly these Oyntments are called his Oyntments 1. Because He is the full fountain where from they flow therefore said the Baptist of him And of his fulnesse we have all received grace for grace Joh. 1. 16. as likewise sayes he to the Church of Laodicea I counsell thee that thou buy of me Gold tryed in the fire that thou mayst be rich Rev. 3. 18. 2 They are called his because as they are from him so they should be for him that is for his glory and his Churches good in their imployment as of the Talents whereby the faithfull servants gained to their Master Thirdly they are called good 1. in respect of themselves and their Fountaine where from they spring who is not only good but goodnesse it self and from whom every good gift commeth as from the Father of lights 2. In respect of their operation and effect which is that the riches of grace makes all those who have them to be good whereas other riches oftentimes produce the contrary effect Next they are said to be savory 1. to the sensible soul to which nothing is so savory and odoriferous as saving grace and therefore they have not only such an eager desire after the same and sweet contentment therein but likewise such a delight in the very meanes thereof that the same as David testifies is sweeter to them than the Hony and the hony Comb Psalm 19. and 119. and the savour of the knowledge of Christ as the Apostle speaks 2 Cor. 2. 14. when it is made manifest inlarges their hearts and mouths with joy to give praise to the Lord 2. These saving graces are savory and like Noah's Sacrifice which he offered are sweet smelling to God to whom nothing can make our selves or our actions so pleasing and acceptable like Abel's Sacrifice and himself as true grace whereby the soul is like Ester purified and perfumed to make her lovely to her heavenly King So that of grace it may be said as it is Psalm 133. 1. of brotherly unity How good and how pleasant a thing is grace Fourthly followes the fruit or effect of the fragrancie of these good Oyntments and 1. that the same is so delectable and sweet that the very meanes whereby they are gotten and procured are so sweet and pleasant that they are like Oyntment powred out that gives a fragrant smell and fills the house therewith and this is signified by these words Thy Name is as Oyntment powred out Where we have to consider 1. what is meant by his name 2. What is meant by the powring out of the same First then omitting the diverse acceptions of this word name by his name is here understood the gospell or word of God whereunto is annexed the administration of the holy Sacraments as the same is taken Acts. 9. 15. whereby as a man is made known by his name so is our Saviour and what he has done for us by his word that so thereby knowing him we may love him loving him we may seek after him seeking after him we may find him and finding him we may enjoy him and all good things by him even eternall life and therefore this knowledge is called so because it is the meanes that leads thereunto Next this name of Christ is said to be like Oyntment powred out by which powring out is meant the preaching of the Gospell or as the Apostle calls it 2 Cor. 2. 14. the manifestation of the savour of the knowledge of Christ and work of mans redemption by his death and passion which before time was kept up as it were in the unclosed Vessell of Gods secret and hid Decree but there after revealed more and more cleerly by mysticall promises typicall ordinances and propheticall predictions till at last it was fully manifested under the cleer light of the Gospell that light and pouring out of this ointment which was before and under the Law being but dimme and by drops as it were but this under the Gospell being both plaine and plentifull The other fruit or effect of the savor of his sweet ointments is the love of the virgins spoken of here Where we have 1. who they are and why so called 2. what is this love of theirs and the object thereof First then these virgins are all the chaste worshippers of God who worship him in spirit and truth and keep themselves from the pollutions of this present world the collective number of which is that chaste spouse of Christ who in the singular number is called a chaste virgin as the Apostle speakes 2. Cor. 11. 2. This title the true members of Christs mysticall body receive both in the Historicall doctrinall and propheticall parts of the New testament In the Historicall where they are likned and compared to wise virgins Matth. 25. 1. In the doctrinall part where they are called a chaste virgin 2. Cor. 11. 2. And in the propheticall part Revel 14. 4. where they are called undefiled virgins who follow the Lamb. The reason why they are so called is there are two things whereby one is polluted the one is error in opinion or the mind in matters intellectuall which are conversant about Verum et falsum or truth and falshood the other is error in action or life and conversation in things morall which are conversant about bonum et malum good and evill from both these sorts of pollution they labour to keep themselves pure and free 1. worshipping the Lord according to the truth revealed in his word without being seduced by hereticall pravity or drawne to Idolatry which is spirituall whoredome and 2. Living holily and not being wedded to any sinne worldly Mammon or carnall concupiscence Secondly the love of these virgins here spoken of towards their welbeloved is not a naturall or carnall love which comes of flesh and blood for as our Saviour said of Peters confession Flesh and blood reveales no such love but it is a holy heavenly and spirituall Love comming from above and is an effect
do God's commandements therefore we pray Let thy will be done on earth as it is in heaven 2. We must performe our obedience zealously and with all our might even as those who runne a race bend the whole force and strength of their bodies to advance themselves forward as the Apostle professes of himself Philip. 3. 14. And as David stirres up his soule and all that was within him to praise the Lord Psal 103. 1. 3. Patiently as the Apostle exhorts Heb. 12. 1. Till the Lord call us to his eternall rest looking on Jesus the author and finisher of our faith and never fainting or giving over for any terror or temptation danger or discouragement crosse or calamity but patiently induring what may occurre in our way and to waite upon the Lord alwayes to whom this promise is made Isai 40. 31. But they that waite upon the Lord shall renew their strength they shall mount up with wings like Eagles they shall runne and not be weary and they shall walk and not faint 4. Constantly that is as 1 Cor. 9. 24. and Gal. 2. 2. So to runne as we may obtaine the prize being faithfull to the death that we obtain the Crown of life as we are exhorted Rev. 2. 10. This being the praise of Joshua and Caleb The promise that David makes Psalm 119. 33. And the Apostles practice 2 Tim. 4. 7. 3ly The Rule of our performance of this duty or He after whom she promises to runne is after Christ the precepts of his word for direction and the example of his life for imitation Therfore the Apostle would not simply say Follow me but with this restricton as I follow Christ he being only our absolute and perfect patterne Therefore as Gideon said to his souldiers As yee see me do so do yee so sayes he to all his As yee see how I have gone before you so follow yee for I am the way the verity and the life the way to walk in the truth to walk by and the life to walke unto which way if we keep we shall be safe from straying which truth if we believe we shall be free from erring and which life if we walk unto we shall be free from perishing Neither must this following after Christ be onely in active obedience but passive suffering as he did innocently patiently and persevering to the end as we are told Luk. 9. 23. And Heb. 12. 1. Observations 1. The Church first desires to be kissed with the kisses of his mouth and now she desires more to wit to be drawne that she may runne after him whereby we see the disposition of a Godly soule to be still covering more and more of the Lord 's gracious favours towards the same thirsting and hungring after more and more grace till at last her vessel be full in glory therefore it is said of the godly Psal 84. 7. That they go from strength to strength till they see God in Sion and with the Apostle Philip. 3. 13. Forgetting those things that are behind they reach unto those things which are before and never can say of grace as Esau said of his goods Gen. 33. 9. I have enough 2. We see the Churches humble acknowledgment of her owne weakness and inability to runne after Christ except she be first drawne by him as if she should say teque volens cursu non tamen apta sequi as our Saviour speakes Math. 20. 41. The spirit being ready but the flesh being weak which made that great Apostle confess of himself Rom. 7. 18. that to will was present with him but how to performe that which was good he found not and which much more may all others most truly and humbly confess 3. Notwithstanding of the sense of her own weakness and inability to follow or run after Christ yet she faints not nor therefore gives over but by prayer to him who accepts the will for the deed and who gives both the will and deed she desires to be drawn by him teaching us when we find or feel our own wants and weakness to performe any spirituall duty commanded or saving grace never to stay in that sight or sense but to go to him who is the full and over flowing fountain of all grace and is both able and willing to supply all our wants and support our weakness 4. In that she saies draw me we see the efficacy of saving grace as in Manasseth Pauls conversion and of those three thousand at one draught as it were of the Net of the Gospell by Peter Acts. 2. Which serves both to trye the truth of Grace in our selves which if it be true it will draw us from our former sinnes to the contrary practise of holiness As also this teaches us to despair of no mans conversion in Gods own time who can be soon drawn to God when ever the Lords saving Grace comes to the soul as Christ came to the house of Zacheus and as he drew Paul 5. In her promise to runne after him we see that grace is not given to his Saints in vaine as David showes Psal 119. 32. but for practicall use cheerfully and diligently to do the duties both of our generall and particular callings 6. We see likewise that our life here on Earth is a Race as the Apostle shows Philip. 3. 12. Wherein having turned from sinne and entred in the way of the Lords testimonies we must cheerfully runne our Race till we come to the end without fainting or giving over or so much as looking back like Lots Wife Gods Spirit being our guide men and Angels spectators God our Judge and the prize the Crown of Righteousness 7. We see that saying after thee that the right vvay then to run this Race is to follow after Christ and then vve may be assured to come to Christ by grace in glory but if vve nor not after him on Earth following the direction of his precepts and example of his practice we shall never come to him in Heaven 8. Lastly We see that the greatest perfection of a Christian on Earth is Christum sequi conatu et desiderio sed non assequi perfectione et facto as the Apostle shows 1 Cor. 11. 1. Phil. 3. 12. As also she contents not with the kisses of his mouth or to have her share and lay hold on the sweet promises of his word but also she desires in the performance of all holy duties to be drawn after him and to be inabled to practise the precepts of his word and what is recommended to her in the pattern of his holy life far contrary to the custome of many who would be kissed with the kisses of his mouth but regard not so as they ought the draught of grace vvith the vvord and the follovving of him in a holy practice of life and good vvorks The King brought me into his Chambers c. From petitioning of favours to be received she comes to the acknovvledgment of favours already received and vvhat
shaddovvish and transitory but Heavenly solid and Eternall Psalm 24. 7. As this blessed bridegroom of his Church is a King so he hath a threefold Kingdome of power grace and glory 1. His kingdome of power is his supreame soveraignty whereby as David speaks He rules and raigness as Head over all 1. Chron. 29. 11. 2 His kingdome of grace is that whereby he rules in a speciall manner by the sweet influence of grace in the hearts of his elect and erects there his throne 3. His kingdome of glory is that which is the inheritance of his Saints in Heaven prepared for them before the beginning of the world which is called the kingdom of God and the father Mark 10 14. Ã donatitione therefore says our saviour fear not little flock c. Luk. 12. 32. And sometimes the kingdome of Christ ab acquisitione Eph. 5. 5. Therefore the thief said Lord remember me when thou commest into thy kingdome Luk. 23. 42. Followes the fruits or effects of this introduction to wit 1. spirituall joy and gladness wherof Psal 45. 15. Which this chaste vergin the Lambs bride conceaveth of this introduction of her into these Chambers view of these heavenly riches and glory that is laid up for her 2. a fervent and sincere affection arising from the remembrance of that Matchless love wherewith he has loved her and which cheereth her heart more then the cheering liquor of the most delicious wine To speak then of the first fruit or duty which upon this introduction the Church performs Then we have first to remark as in the beginning of this verse the Number altered from the singular the King brought me in c. into the plurall we will be glad c. for the same reasons as before As also this shewes that the gladness and rejoycing which arises from the glad tidings of salvation in the Gospell is common to all the godly although never so base or meane otherwise Neither is it in the gifts or graces themselves that are bestowed on them as the worldlings rejoyce in their abundance of corn oile as David shewes and we see in the rich foole but they rejoyce in the Lord who is the full fountaine and giver Psalm 32. 11. Commanded Psalm 9. 2. Practised with a farre more solid and surpassing greater joy yea in the Lord when they suffer for him Act. 5. 41. and 16. 25. So that the godly are not as the world takes them to be a sullen melancholious sort of people but are more joyfull and glad then they can perceive to whom they may justly say as our saviour said to his disciples I have meat that yee know not of so that they have gladness and joy which the wicked nor worldlings know not of to wit spirituall joy or the joy of the Holy Ghost better grounded nor the worldlings joy which like Belthassar's is suddenly oft times blasted marred and ends in endless sorrow whereas the joy of the godly to wit that joy which is grounded on that sweet assurance of their adoption through Christ which is a pledge forerunner of that fulness of joy and pleasures for evermore where of the Psalmist speaks which David calles the joy of his salvation Psal 51. Psal 16. and that whereof the Prophet Isay also sayes my soul shal be joyfull in my God Isay 61. 10. Because he has clothed me with the garments of salvation he hath covered me with the robes of righteousness as a bridgroom decketh himself with ornaments and as a bride adorneth herself with her Jewells all other rejoycing and glorying in any other things like Nebuchadnezars Haman's and the rich fool's in the Gospell being altogether prohibit and unlawfull as the Lord in Jer. 9. 23. sayes Let not the wise man glory in his wisedom nor the mighty in his might or the rich man glory in his riches but let him that glorieth glory in this that he understands and knowes me saith the Lord. We have then in these words 1. A rejoycing arising upon the former introduction 2. Who rejoyces 3. wherein they rejoyce 1. A holy remembrance Followes the next duty the Church performes upon this forenamed introduction to wit the comfortable remembrance of the Lords love which cheereth the soule more then wine does the body Therefore did David stirre up his soul and all that was within him to remember the Lords benefits bestowed upon him and not to forget them Psal 103. 3. Because we are all prone so to do Which remembrance of the Lords love and benefits in a thankfull manner 1. Procures him in mercy still to continue manifest more and more his love and the tokens thereof towards us 2. As Joseph reasoned with his Masters Wife from his love and preferment to him that he would not sinne against him so this remembrance of the Lords love will restraine likewise from sinning against him therefore it is said There is mercy with thee O Lord that thou mayest be feared and 3. In the time of adversity this remembrance of the Lord's love towards us will sweeten all Marah waters and assure us that all shall co-operate to our best because he loves us and that all proceeds from his love Heb. 12. 6. 2. Whereof But it is spoken of Loves in the plurall because of the severall manifestations thereof in Election before time creation in time redeeming in the fulness of time effectuall vocation free justification powerfull sanctification and future glorification c. 3. How Also the effect of his remembrance or quality thereof is expressed by comparing it to Wine and it is also said more then wine to show that wine cannot in the use thereof be so comfortable delightfull and cheering to the body as the remembrance of the Lords love is to a sensible Soul nor is it in the naturall quality thereof so operative upon the body as his remembrance is upon such a soul in moving the same uprightly and sincerely to love Christ againe 4. The retaliation Therefore it is subjoyned that the upright love him Where we have 1. Who loves and 2. Whom they love As for the love and the object thereof having already spoken we have now only to speak of them who love and how they are called to wit recti Now there is a five-fold rectitude 1. Judicii 2. Sinceritatis 3. Desiderii 4. Locutionis 5. Operum Or in a world uprightness of heart and righteousness in life and how it is commanded commended and the excellent fruits thereof Observations 1. She had been seeking favours before and now she thankfully acknowledges favours already received which teaches us all the like duty and not to be like the 9. ungrate lepers for hereby we procure in mercy the continuance of gifts and graces already received and the Lords giving unto us the sanctified use of his benefits as also this is a powerfull motive to the Lord to bestow more favours and to have our confidence strengthned in the granting of
what we aske because we have found by experience the Lords goodnesse in by-gone favours bestowed upon us 2. Out of the style of King we see first the Churches dignity whereunto by grace she is advanced her blessed bridegroome who has freely loved her as Hosea speakes Hos 14. 5. and espoused her to himselfe as Ezekiel showes Ezek. 16. Not being one of a low degree but royall dignity and as Assuerus did poore captive Esther promoting her to be his Queen as she is called by the Psalmist Ps 45. 9 Gloriously crowned and richly clothed as she is described both by Ezekiel in the old Testament and John in the new Rev. 12. 1. 3. Is Christ our King then as this showes the Churches dignity so it showes our duty as it is said Psal 45. 11. He is thy Lord and honour thou him so let us therefore reverence Him as our King obey Him as our king and love Him as our King 4. This bringing of her in into his Chambers has been shown to be by the conduct of his spirit which teaches us when ever we come to the place of his Publick Worship to heare his sacred Word and the Mysteries of the kingdome of Heaven opened unto us that sense and sanctified knowledge may be wrought thereby Let us implore the aid of his blessed Spirit and that eye-salve spoken of Rev. 3. that by his Spirit we who otherwise are unable to enter may be so brought in into these privy Chambers of his and admitted to that accesse which none are admitted to but such as are so brought in by him And let us not marvell that others that heare as well as we yet know not the power of the Gospell nor are taken with such love and admiration but remember Quis te discrevit 5. Whereas it is said We will be glad and rejoyceâ— we see that Gods people are not a sullen and Melancholious people but a joyfull company yea having more joy then the joy of worldlings and greater or better cause to be joyfull then they As also can rejoyce in that wherein they cannot to wit in the midst of mourning and of trembling as Psal 2. and of sharpest persecution as Acts. 5. 41. and in the flames of fire as the Martyrs have done and the three Children therfore are much mistaken by the blind worldlings 6. The Churches rejoycing is in her Saviour in te laetabimur then neither do the godly rejoyce in things worldly wheron she tramples Rev. 12. and suffers them not to ascend to her heart nor yet in her own merits or such like but only in the Lord. 7. That which she professes she will remember is his love wherein we learne the best and sanctified use of our memory is our sinnes as Psalm 51. and Christs love delivering us from them O then if they were so exercised 8. The comfortable fruit of this remembrance is farre greater cheerfulnesse to the soul then that of the most delicious Wine can be to the body all other things in the day of temptation chiefly death or distresse in comparison of this remembrance and assurance of this love being but like Job's comforters 9. Where the Lord's love which is remembred is first and then it is said that the upright by way of retaliation as it were love him we see that the Lords love is productive of ours and the greatest assurance we can hav that he loves us is that we love him Let us then labour to have the Lords love setled in our hearts and when we find it ascribe it to the right originall 10. If the upright only love Christ then where there is no uprightnesse in the heart nor righteousnesse in the life but hypocrisie and crooked walking pretend what they list there is no love of Christ there Verse 5. I am black but comely O ye daughters of Jerusalem as the tents of Kedar as the Curtaâ—nes of Solomon Hitherto has bin the Churches first speech to Christ testifying her faith and love to him now followes her Apologetick speech to her fellow-members the daughters of Jerusalem against the scandall which they either had taken or might take by reason of her affliction or infirmities whereunto she is subject in this life and whereby like one scorched vvith the Sun she was some-what black and therefore it might seem strange or improbable that so great and glorious a King should espouse to himselfe so black a Bride and show such an affection towards her whereof lately she had spoken To which Objection she answers that though she was blackish for so signifies the Word in the originall being a diminutive yet she was comely her blacknesse being only in the colour of her skinne and accidental by reason of her Sun-burning or her external estate under persecution but her comelyness was native in the lineaments of Gods image drawn on her Soul and proportion of the New man which she hath by her new birth in Christ and whereby like the Kings daughter she is all glorious within which inward comliness and spirituall beauty is that which they should more look upon and regard rather then her externall afflicted estate or her infirmities whereby she seems to be blackish Thereafter she uses two comparisons the one to show how she is black the other how she is comely the first is like the tents of Kedar the other is as the Curtains of Salomon of both which we shall speak hereafter The Words then containe these three things 1. To whom she speaks 2. What she speaks and 3. How she illustrates her speech First then these to whom she speaks are called daughters of Jerusalem by which is meant the Catholick Church which the Apostle Gal. 4. 26. calls the Mother of us all In respect whereof and relation whereto all particular or nationall Churches are daughters and amongst themselves Sisters as they are called Cant. 8. 8. Yea are all individuall true members though weak and like these ready to be scandalized are brethren or Sisters amongst themselves in like manner First then we may have to consider wherefore the Church both here and frequently else where is called and compared to Jerusalem Isa 62. 6. Revel 21. 2. 1. In regard of Signification for it signifies as much as to say a vision of peace and indeed this is only to be seen within the bosome of the Church to wit peace with God peace of conscience peace with the Creatures and peace amongst themselves who are the true members thereof for which every one should pray as Psal 122. 7. and make their practise conforme as we see was that of Abrahams Gen. 13. 8. and as is recommended to us Psalm 133. 1. 2. In respect of Seperation and Election for the Lord made speciall choyce of it beyond all other places there to dwell as we see Psalm 132. 13. being before a City of the Cananites idolatrous as Abraham was in Vr and prophane and accursed as the Amorit and Hittite spoken of by Ezekiel c.
within so that like the cloud which stood between the Israelites and Egyptians though she have one side black she has another side bright and beautifull and her worst is her outside being in outward show like her Head who because of his abasement in this world and being a man of sorrowes there was no beauty in Him that we should desire him but her inside like his by inhabitation of the deity is glorious and so she is contrary to Hypocrites whose outside like painted Tombs is the fairest but inwardly they are foul and full of corruption Next having spoken what this comliness is we have to show wherein it consists first then it consists in her justification being clad with the righteousnesse of Christ which is made her's as it is said and she shall be called the Lord our righteousnesse for which cause she is described Revel 12. 1. A woman clad with the Sunne in the robe of whose righteousnesse as Jacoh clad in Esau's garment she gets from her Heavenly father gracious acceptation and that blessing whereof David speakes Psal 32. 1. Secondly this comeliness of her's stands likewise in her sanctification or re-impression of that image of God whereunto man was first created which is called her new birth or new creation consisting in mortification and vivification the Lineaments of which image no art can draw but only the hand of that great God who first stamped the same upon the soul as his owne image and superscription by illumination of the mind purification of the heart inflexion of the will sanctification of the affections and renouvation of the life begunne in Baptism having its progresse in our life and its perfection after death and which Ezek 16. 13. is called that perfect beauty or comelinesse that the Lord put upon her not by any perfection of degrees but of parts as hereafter he showes to wit v. 10. that her neck is comely by bearing of Christs yoke her cheeks also are comely by blushing at sinne and specially as c. 2. v. 14. when they are bedewed and runne downe with teares of true repentance like those of Mary Magdalen's also she is comly in her eyes as c. 4. 1. being like dove's eyes both meek and mournefull likewise in her lips as v. 3. by her gracious speeches both to God and of God which she has from him and which she uses for him And she is comly also in her goings c. 7. 1. Walking in the path of righteousnesse or holinesse and humility Thus thou art all faire my love sayes the spouse to her welbeloved c. 4. 7. The second point vvhich vve have to consider concerning this comelinesse of the spouse of Christ is From vvhom she has the same seeing she has it not by nature Therefore this comeliness she has only from her blessed bridgroom vvho found her not so in the time of love vvhen he looked upon her any vvise comely but a deformed vvretch by sinne and transgression and as Ezekiel shovves Ezek. 16. 3. a filthy abject and object lying in her blood or as our Saviour speaks of the Church of Laodicea vvretched and miserable and poore and blind and naked Rev. 3. 17. But what others cannot do to any whom they choose to be their spouse he did to her that is he made her of a foul and deformed wretch a comely and beautifull spouse by his beauty and comlinesse which he put upon her as he testifies by the forenamed Prophet 2 v. 14. saying Thy renowne went out among the heathen for thy beauty for it was perfect through my comelinesse which I put upon thee So that from him alone she has her comliness as the moone has her splendor from the Sunne or Moses face had it shining from being with the Lord. Therefore sayes our Saviour to Laodica I counsell thee Buy of me gold and white rayment c. And the Apostle asks saying What hast thou O man but what thou hast received from him Then we should aske this beauty of Holinesse of him and to him onely we should give due praise for the same The third point which we are to consider concerning this comlinesse of the spouse of Christ is as from whom he has the same so in whose eyes and estimation she is so comly and beautifull and this is in His eyes specially who made her so comly and herein stands cheefly her joy and contentment that how vile and contemptible soever she be in the sight or estimation of the blind world as her Head and Saviour was of whom it is said that when Herod saw him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He counted him at nought and as Isay sayes He was despised and rejected of men Isay 53. 3. Yet she is beautifull and comly in his sight who is her head and Husband from whom only she seeks approbation Next she is comly and beautifull in the sight of his holy Angels who become unto her ministring Spirits sent out for her good to be her guard here and her guide to eternall blisse hereafter And lastly she is comly and beautifull likewise in the sight of all the truly godly as David testifies who because of this comliness counted and pronounced her true members to be the only honourable and excellent ones of the earth Psal 16. 3. And 15. 4. As the Tents of Kedar c. Followes now the illustration of her former speech Whereby she compares her blackness to the Tents of Kedar and her comliness to the curtaines of Solomon by which may be understood either the Tents or curtaines themselves or those who dwelt under the Tents of Kedar or in the Court of Solomon by a figurative forme of speech These Tents then spoken of were the Tents of those men who were descended of Kedar the Sonne of Ishmael as we see Gen. 25. 13. Of whom thereafter his off-Spring kept their denomination as the Israelites did from Israel their progenitor whose imployment was to keep and feed Cattell in the hot Countries of Arabia where they had their residence and where because of their removing from place to place they dwelt in Tents or pavillions which either were artificially made black or else otherwise became of a blackish colour and they themselves likewise because of their living in such a hot Country were of the same colour Againe her comliness here is compared to the curtains of Solomon who as he was the richest of all Princes in his time so were the curtains or hangings within his Court and Chambers the richest and most glorious of any as likewise his Servants who attended Him and were of his Court. To these therefore is her comliness compared to show 1. That there is no beauty or comlinesse comparable to that of true Holiness it being the greatest and most glorious of any and which the poorest and outwardly most deformed Lazarus may have all the praise whereof is due to the true Solomon Christ Jesus who is greater then Solomon 2. To show that as the riches and
glory of these Curtains was not seen by every one or such as were without as the blackness of the forenamed Tents was but by such as were within Solomons Court and Palace or Chambers thereof So the Churches comliness and Spirituall beauty is not externally seen or by the eye of a carnall mind who is without the true Church but by these who are spirituall themselves and can spiritually discerne with David that excellency beyond others that is in the Godly Observations 1. The Church we see is compared to Jerusalem called in Scripture the holy City and a City we know is little in respect of a kingdome and farre lesse in comparison with the world even so Christs Church is but a little Flock as Christ calls it a few in an Arke that is to be saved one Lilly amongst many thornes and though many be called yet few are chosen and of which few number we should try if our selves be 2. All particular Churches are daughters only of this catholick church of Christ therefore no particular church as Rome unjustly claimes can be the catholick Mother-church and mistresse over all others but at the best were but a Sister Church if it were pure and orthodox 3. Seeing daughters of one Mother or fellow sisters should Love one another and keep peace one with another without variance as Abraham said to Lot even so should all Christians who are children of this common Mother keep the unity of Love in the band of peace as they are commanded Joh. 15. 12. And as it is commended Ps 133. 1. And is Suteable to the signification of the name Jerusalem a vision of peace 4. Seeing the Church acknowledges that she is somewhat black the word in the originall as is said being a diminutive and denotating a mixture between two as the dawning is between light and darkness we see 1. The churches ingenuity and humble disposition acknowledging her infirmity and manifold defects and 2. The difference between the wicked and her she is somewhat black because of flesh and Spirit but the wicked are altogether black because all flesh and no Spirit and though she be black yet she is comly but they are black wholly without any comeliness 5. Seeing the church of Christ is said to be black because of her owne infirmities partly and partly because of persecution of her by her Enemies therefore neither let any dream of perfection here without infirmities nor if they will love godly resolve otherwise but to suffer persecution 6. We see the worst that persecution can do it may well be a noysome scorching or Sunne-burning as that was of Jonas and alter the externall luster of the Church but cannot marre her comeliness eclipsing the externall beauty of her solemne assemblies or goodly order which is seen in her government the time of peace but though like the Moon she be a while under cloud or like the Sunne which is said to have been darkned by the smoak that arose out of the bottom less Pit Rev. 9. 3. her externall beauty be as it vvere obfuscat yet her native splendor which she has by her new birth is never a whit diminished nor ceasses her glory to the full described Rev. 12. 1. Though for a short time she be driven to the wilderness 7. This comeliness of hers is as has been said her beauty of holiness which she has from her Lord and which makes her so lovely and acceptable to him therefore all her true members should labour for holiness without which none shall see God beg it from him and that by it through Christ Jesus they may find favour and acceptation in his sight 8. If this her comeliness be so glorious in the time of her imperfection and frailty on earth that it is comparable to Solomon in all his royalty and to the richest and most glorious Hangings of his Court how glorious shall her shining beauty be when she shall be freed of all spot or blemish trouble or temptation in the highest Heavens Verse 6. Look not upon me because I am black because the Sunne hath looked upon me my Mothers children were angry with me they made me the keeper of the vineyards but my owne vineyard have I not kept In these words follows her exhortation to these forenamed daughters of Jerusalem that for her blackness they would not therefore look upon her with disdaine as either to forsake her or think her forsaken 1. Because this her blacknesse is not native or perpetuall but accidentall and for a time only through the scorching or Sâ—nne burning of persecution and so she declares this to be the cause thereof 2. From whom this her persecution proceeded her Mothers children 3. In what disposition anger and 4. What effect the force of persecution on their part and weaknesse on her part produced to wit the keeping of their Vines and neglect of her own First then she assimilats her persecution which she suffered to the scorching or burning of the Sunne as we see it likewise compared Matth. 13. 6. 1. Because as the same is grievous to the body through the great and vehement heat thereof which oftines causeth fainting and complaint as we see in Jonas even so persecution and trouble is grievous to flesh and blood and through the raging violence thereof has caused many to faint and complaine even of Gods dearest servants why they should be so dealt with as we see Ps 73. and else where 2. This scorching affects only the body but no more even so does the rage of persecution it may kill the body but no more therefore sayes our Saviour Fear not them that can kill the body and no more but feare Him that can kill both soul and body 3. The scorching heat of the Sunne it is but for a short time in the height of the day but thereafter comes the coole of the evening even so persecution lasts but for a short time for the Lord will not suffer the rod of the wicked to lye still upon the back of the righteous nor the storme ever to continue as we see Math. 8. But will send delivery to his own Sion and to Israel out of all his troubles 4. In the time of the hort scorching of the Sunne men use to betake themselves to some shaddow or covering place even so does the Church to some Lurking places as we see in Elias time and of the Primitive church but chiefly they betake themselves to the shaddow and protection of the Almighty as the dove to the clefts of the rock which unlike Jonas gourd never failes them under the coverture whereof they rest and are refreshed till the storme passe over 5. In relation to vegetable things as Matth. 13. 6. Persecution is so compared to show what it doth to carnall professors and temporizing Hypocrits who wither as it were thereby and make finall defection Secondly she showes that this Persecution proceeds from her Mothers children that is such as pretended to be members of the
6. As the Shepherd seeks any of his sheep who are gone astray seems to be lost to find bring the same back againe as we see in that parable Matth. 18. 12 Ezek. 34. 16. So has Christ Jesus come from the Heaven to the earth to seek and find out his lost sheep And dayly seeks and follows after them in the ministry of his Word to reclaime them from their sinfull and dangerous straying away from him 7. As a shepherd heals the diseased and sick amongst his sheep and binds up that which is broken amongst them as we see Ezek. 34. 4. Even so was our Saviour the Lord Jesus sent as he declares Isay 61. 1. to bind up the broken hearted and proclaime liberty to the captives and as he promiseth Ezek. 34. 16. He will seek that which was lost and bring againe that which was driven away and will bind up that which was broken and strengthen that which was sick for he is that Heavenly Physitian who is able to cure all diseases Psalm 103. 3. and more loving then that Samaritan who out of his tender compassion towards our wounded souls suffered himself so to be wounded and pierced both in soul and body that of his precious blood a soveraigne plaister might be made for us to apply by faith to our sick soules 8. As a shepheard tenderly deales with the weake and young Gen. 33. 11. Even so is it said of Christ Jesus Isay 40. 11. That he shall gather his Lambs with his arme and carry them in his bosome and shall gently lead them that are with young which the Psalmist expresles Psal 103. 13. Saying like as a father pittyeth his children so the Lord pittyeth them that feare him for he knowes our-frame and remembreth that we are but dust He layes no more upon them nor they may beare yea he helps them secretly to beare and wisely mixes their cup and makes his grace to be sufficient for them 9. As the shepheard separates from his flock the goats or such as are not his owne So sayes the Lord Ezek. 34. 17. Behold I judge between cattell and cattell between the rammes and the Hee-goats and will separate at the last day his own sheep who heard his voice and followed Him here from the wicked that are none of His but petulant goats setting the one at his right hand unto Eternall life and the other as his left hand unto eternall destruction But here is a great difference between other shepheards and this shepherd spoken of here for 1. Others may lose some of their sheep but not so he therefore sayes he to his father Joh. 17. 12. These that thou gavest me I have kept and none of them is lost neither is any one able to take them out of his hand 2. His sheep are the workmanship of his hands but other shepherds though they feed their sheep yet they may not say that they made their sheep 3. Other shepherds make gaine of their sheep and kill some of them for their owne food but no gaine redounds to this shepherd by his sheep their goodnesse not extending to him as David sayes Psal 16. 2. And for saving of his sheep from death he was killed and gave himself to the death for them Thirdly she assimilats all the true members of Christs church to sheep calling them His flock even as our Saviour also calles them his little flock for whom the Father has prepaired a kingdome which style of a flock of sheep is frequently ascribed to them in Scripture Ezek. 34. 2. To remember them 1. Of their infirmity for their humiliation Joh. 10. 2. 21. 16. 2 Of their duty for their instruction and 3. Of the care that is had of them for their consolation 1 Pet. 5. 2. 1. Their infirmity then is this that like sheep they are of themselves ready and prone to stray as we see it told us Isay 53. 6. And in that parable Matth. 18. 12. both by reason of externall temptation and that bosome-enemy which we have of our own corruption as we see in the parable of the prodigall sonne and in the examples of Gods dearest saints as David and Peter c Ezek 34. 6. 1. For admonishing them of their duty 1. Christs flock being of sheep they are therefore neither of wild beasts as Tigers or Lyons Foxes or Wolves nor yet are they of uncleane beasts as dogs and swine or the like but of such as are â—amed from all such ferity and purged from impurity by the power of God and his soveraigne grace yea in a manner metamorphosed from such like as they were before by nature as we see in the examples of Manasseh Mary Magdalen and Paul 2. As sheep are simple and not like crafty foxes as Cant. 2. 15. and as Christ called Herod so are the godly by a Holy simplicity and sincerity yet mixt with serpentime prudence and are like Nathaniel Behold a true Israelite in whom there is no guile 3. They are meek and harmlesse and so are the godly having learned that Lesson of their Master and being ready to do good to all but not to requite evill with evill at the hands of any this meekness and quietness of spirit as Peter tells us being of great price in the sight of God 1. Pet. 3. 4. 4. Sheep are patient in suffering therefore it is said of our Saviour that as a Lamb to the slaughter and as a sheep before her shearer is dumb Isay 53. 7. so he opened not his mouth Even so are the godly patient in suffering either Immediatly what is laid upon them for their sinnes or tryall by the Hand of God or what is done unto them mediatly by the Hand of man as we see in the examples of Job David Joseph Stephen and others 5. Sheep as they are patient so they are profitable both in their lives and by their death for mans food and clothing even so are the godly profitable many wayes both for their company as we see in Josephs being in Poâ—iphars house Jacob in Labans and if ten righteous had been in Sodom as also by their conversation and holy example both in word and deed making their light shine before men that men seeing their good works may glorifie God their Heavenly father And as they are profitable many wayes in their life so are they likewise in their holy deaths and comfortable departure wherein a man may see a strange change of the nature of death in them and a great difference betweene them and the ungodly therein 6. Sheep are obedient and follow whither the shepherd leads them even so as our Saviour showes Joh. 10. 4. his sheep they hear his voice and they follow Him making his precepts to be the directory of their life and his practice their pattern for imitation as we see in Paul who said to the Corinthians Follow me as I follow Christ 2 Cor. 11. 1. 7. Sheep after they have fed in greene pasture they thereafter
Fathers right hand til he come againe to judgement So that as the carcase of Sampsons dead Lyon was so full of Hony that Sampson did not only eat abundantly thereof himselfe but gave thereof also to others Judge 14. 9. so is Christ Jesus so full of comfort that the believing soul may not only have enough to it self but to impart by instruction for the comfort of others 3 to shevv that the Church and every true elect soul cannot be content vvith a little of Christ but to injoy much of him and the power of his death and resurrection till they fully injoy him in glory as Psal 17. 15. Thirdly vve have to consider to whom is Christ a bundle of svveet and fragrant myrrh It is to his Church and every godly soul therefore sayes she by a speech of faith and application he shall be to me a bundle of myrrh vvherein vve see 1. the Churches holy resolution that let others as it is said by Isaiah and contemne them as they please Isa 53. 3. not knovving his vvorth being as Aesop's Cock but as for her as Joshua protested what he vvould do Josua 24. 15. she should hold him in singular estimation so that he should be to her as a bundle of Myrrh which she should place betvveen her breasts 2. We see vvhat is the proper act of faith to vvit as Thomas said my God and my Lord even so by a particular application of Christ as her Saviour to her soul she saies He shall be to me c. and herein indeed stands the very true comfort of a Christian as in the locks of Sampsons hair consisted his strength vvithout vvhich particular application like old Simeons imbracing of Christ in his armes the soul could have no comfort at all more then the divels vvho knew him and confesses that he is a Saviour but not to them and therefore the prophet sayes For unto us a Child is born c. Isai 9. 6. And the Angel in like manner said at his birth For unto you is born a Saviour which is Christ the Lord. 3. We see that although Christ be full of fragrant sweetnesse yet he is not so to every one especially vvhose souls are stuffed with grosse humours or delight vvith the filthy svvine in the stinking smell and puddle of fleshly lusts but he is so only to his ovvn church and true members thereof vvho being renevved in the inner man have their senses othervvise exercised to detest all sort of sinne and sinfull pleasures as a most noisesome and stinking hemlock and to esteem Christ only and the graces thot flow from him most fragrant ann delightfull Fourthly the part vvherein she places him it is He shall lye between her Breasts or to be laid at or to her very heart and indeed justly may and should he be laid there 1. because He is the only true cordiall to a Christian or sick soul and 2. because whereas other bundles of svveet Flovvers or nosegayes are so kept in the breast by being placed betvveen them He shall be the keeper and gardian of the heart being placed on or in the heart and so shall be ornamentum pectoris as a pleasant nosegay et munimentum cordis like a brest plate of proof Psalm 84. 11. a decking of the one and a defence of the other from evill suggestions and Satans wicked temptations or as the Psalmist speaks both a Sun and a shield She sayes likewise that she will lay him between her breasts 1. for remembrance and contemplation that she may have him still in remembrance and before her eyes to looke upon as Israel did upon the brasen Serpent or as the names of the twelve tribes were on the high Priests brest-plate 2. for delight and consolation as for that end to delight the eye by colour and comfort the braine by smell maides use to put nosegayes between their breasts and therefore also for spirituall delight as the most beautifull object the eye of faith can look upon and for the most pleasant and sweet smelling or savour to the soul Cant. 2. 1. He is compared to the Rose of the Field and to the Lillie of the Vallyes 3. for care and conservation as they put such thiâ—gs which they would keep and not lose in their breast or bosome for which end said David that he hid Gods word in his heart Psalm 119. 11. and the Virgin Mary that she laid up her Sonnes words in her heart to wit that they might not be lost or forgotten 4. for ornament and decoration for which end we are bidden to put on the Lord Jesus Christ He being the most beautifull ornament that ever was put on the soul and whereby the Kings daughter is said to be beautifull within Psalm 45. and perfect through my comelinesse sayes the Lord which I put upon thee Ezekiel 16. 14. Fifthly she showes how long He shall lye there to wit all night novv by night is understood in Scripture 1. the time of affliction and trouble as Isai 21. 12 2. the day of death as Joh. 9. 4 and 3. the time of our life here on earth as it is specially to be understood here so called or compared 1. as the night is darke and therefore they who walke in the night-time have a Lanthorne carried before them so in this life-time there is darknesse of ignorance and no light have we to direct our walking that we stumble not or fall into sinne and damnation but the Lanterne of Gods Word as the Psalmist shews us 2. The night is the most dangerous time for surprising or robbing by enemies and therefore they vvatch in the night time even so this life-time is most dangerous for surprising by our spirituall enemie and robbing us of Gods favour and graces and therefore we are exhorted ever to watch and pray that we enter not into temptation 3. The night time is melancholious and so is our life wherein we sow in teares 4. The starres shine in the night and so should our Christian vertues shine And 5. as after the night-time the Sunne arises and then followes the lightsome day even so after the night time of this life to the godly shall the Sunne of righteousness arise and be cleerly seen and then shall follow an eternall day that never shall have an end Observations 1. We see by the Church in comparing Christ to pure mirrhe as it is called Exodus 30. 23. vvhich vvas very costly and precious as may be seen Matth. 2. 11. the high esteeme that the Church and every true member has of Christ counting nothing so worthy and of such svveetnesse and excellency as Christ which made the Apostle to say as 1 Cor. 2. 2. and that in comparison of him he counted all things losse and dung 2. As the Church esteemes him highly so sutably she places him highly to wit in her heart and between her breasts the seat of affection and repose which we will never do till we learne to esteem him
joy and comfort to have the assurance thereof sealed up to her soul by the frequent witnessing of the spirit and voice of her beloved saying to her soul that she is so to Him and that he is her salvation and therefore he noâ— once but often commends her from her beauty And seeing the whole church and all the members thereof make up but one homogeneous body look what he speaketh to the whole he speaketh to every faithfull soul in whom if there be Repentance faith love zeale humility meekekness c. though there be remanent corruption and a mixture of divers infirmities yet that soul is fair in Christ's eyes Let us then find out these graces in our selves and though they be not perfect yet being in truth we may be assured of acceptation and rejoyce in his love Next as he praises her from her beauty in generall so from the comliness of her eyes in particular wherein we have to consider 1. What they are and 2. Why so compared Job 29. 15. First then some understand by the eyes of the church her Pastors and Overseers so called 1. Because of inspection counsell and right direction in which sense it is spoken Numb 10. 31. and Matth. 6. 22. And therefore the Prophets of old were called Seers and 2. In respect of vigilant watching for fore-warning of any danger or invasion a we see Ezek. 33. and Heb. 13. 20. and who most specially oâ— any should have the properties of Doves eyes as is to be after mentioned Others understand not these former who may be called the eyes over the Church but the eyes in the Church and every faithfull member thereof and this is the eye of faith which looks like the stinged Israelites on Christ crucified only for cure and comfort and without which the soul is as blind as a mole And therefore are so called and compared 1. Because the eye of the body is the light of the body and so is faith the light of the soul 2. As the eye cannot â—…f it self without the Sunne or benefit of externall light so nâ—…er can the eye of the soul without illumination from the Sunne of righteousness and of his Holy word by which faith comes 3. As the eye delights in light and pleasant objects so doth the eye of the soul in the light and promises of Gods word and in Christ crucified which is the most beautifull object that the eye of faith can fix upon and who in the word is set forth and as it were painted before our eyes Gal. 3. 1. 4. As by the eye we are guided in our walking and made to eschew stumbling falling or such like dangers so by faith and the saving knowledge of Christ in his Word we are guided in our spirituall walking and made to eschew stumbling and falling in sinne and temptations and such spirituall dangers Next her eyes are compared to Doves eyes 1. Because as a Dove's eyes are cleear and sharp-sighted so is the eye of faith piercing within the vaile of Christs flesh while He was on earth and beholding his Deity and piercing now into the Heavens where he sits at his fathers right Hand and into such divine mysteries and the truth thereof whereunto the blind eye of nature nor no other can or ever could yet reach 2. The eye of the Dove is chast and chastity is much commended in virgins even so that which our Saviour so much commends in his Church by this comparison who is a pure virgin to Him is her spirituall chastity opposit to spirituall whordome so much complained on and condemned in scripture and whereby without doting on any other she keeps her faith confidence and affection whole and entire towards him alone from whom alone she looks for life and salvation 3. The doves eyes are meek and not cruell fiery or furious representing thereby that disposition of a Christian soul which is recommended unto the same by him who said Learn of me for I am humble and meek 4. The doves eyes are humble contrary to such lofty eyes as are spoken of Pro. 30. 13. And so is the disposition of a Christian soul endowed with true faith though never so fruitfull in godliness and good works 5. The doves eyes delights in cleanness and therfore resorts to white places and to clear waters even so doth the soul that has true faith in it loathing all uncleanness of sin and worldly lusts and knowing that no uncleane thing shall enter into that heavenly Jerusalem Thirdly we see here that unto this commendation of her beauty and comliness he prefixes an Ecce or behold which word is used in Scripture 1. As an Ecce of admiration as Behold a virgin shall conceive and bear a child 2. As an Ecce of demonstration as Behold the Lamb of God c. 3. As an Ecce of consideration as Lam. 1. 12. Behold and see if ever there was sorrow like to my sorrow c. Also when he would stirre up the mind to remark and observe some rare excellent and wonderfull matter and which is also sure and evident even so hereby the Lord would have it observed 1. That the beauty of his Church is a rare beauty as we see the same described Ps 45. and Rev. 12. 2. An excellent beauty also being spirituall and not subject to fading 3. A wonderfull beauty likewise considering her former deformity put upon her by her bridgroom who has made her so as Ezek. 16. 14. And 4. Which is so sure and permanent that death it self shall not deface it but rather be the meane of perfecting the same in glory Last of all he redoubles this commendation of her beauty saying Thou art fair thou art fair 1. Showing thereby the excellency of her beauty as when we say good good or excellent and very good by a usuall Hebraism the doubling of the word expressing the superlative degree 2. To show the assurance that He would give her for her comfort and against all doubting in the contrary that she was fair and beautifull in His eyes think of her self in humility or let others think of her as they list 3. That she is wholly beautifull both in soul and body or in the whole man or that her beauty is twofold inward in soul and outward in conversation as the kings daughter Ps 45. 13. is said not only to be glorious within but also in her rayment without Also she hath another double beauty the one of justification the other of sanctification both which the Lord joyns therfore let no man separate them Observations 1. Seeing our Saviour declares that his Church and her true members are fair by the beauty of Holiness spoken of Ps 110. Then let not those who would be so accounted live like filthy dogs and swine or delight in any impurity whereby their beauty may be marred 2. He sayes My love thou art fair to show unto us wherefrom our beauty proceeds not of our selves that we are so or from any
it is so of it self like Jonathan's and Sampson's honey whereof each of them tasted And 2. because it sweetens also unto us all bitter things which would be so otherwise like that Tree which was cast into the waters of Marah even all our best actions to make them of a sweet relish and savoury to God which would be otherwise but counted soure grapes and menstruous clouts and all crosses and calamities which are bitter to flesh and blood yea death it self and the grave all which it sweetens unto Gods children Last of all to whom or to whose taste is this fruit sweet surely to none but to the godly therefore she saies that his fruit was sweet unto her taste It is therefore sweet unto her for these reasons 1. Because of the sweetnesse that it has in it self as hony sugar and the like 2. In respect of the great desire and spirituall appetite that she has towards the same which makes even that which is very coorse and has some bitternesse or no taste at all sweet to one that is hungry where on the contrary to a cloyed stomack even Manna it selfe was disgustfull 3. In respect of the spirituall sense of tasting how good the Lord is which those that are carnall and unregenerate have not being dead in their sins and not endued with the new life of grace and therefore has not the new senses of the soul which the godly have Observations 1. Christ is here as an Apple-tree presented to the eye of faith that as our first Parents by eating of the Tree which was in the midst of the garden and was forbidden did fall and incur death and damnation even so their Posterity may by the eating of the fruit of this Tree which is in the midst of the garden of his Church and whereof we are bidden to eat Ioh. 6. 50. may rise again and attain to life and salvation for of this Tree it is onely true which is spoken of that other Gen. 3. 6. that it is good for food and pleasant to the eye and a tree to be desired to make one wise And therefore mad fools are they who will not come to this Tree of life to which the way is now made so patent that they may eat thereof and live for evermore 2. The fruit of this Tree is not onely 1. profitable for spirituall food as also 2. as it is said of the Tree of life Gen. 3. 22. to attain thereby to life everlasting but 3. seeing likewise that it is so sweet and delectable to such as have the spirituall sense of tasting and an appetite after the same Therefore let us earnestly beg at God's hands who is onely able to give the same this spirituall sense and appetite that hungring and thirsting after righteousnesse we may be truly blessed and get that comfortable satisfaction promised Matth. 5. 6. and Psal 61. 5. And as a distempered palat in a feavour counts every sweet thing bitter that even so through the distemper and sicknesse of our souls by sin we count not that bitter and disgustfull to us which others finde in Christ so sweet and is communicated to them in the means of grace 3. Seeing there is not onely sweet fruit to be had in Christ but such delightfull shadow that the Church takes pleasure to sit down under the same and therein puts as it were her non ultra therefore if we be the true members of this Church let us in like manner set up our rest in Christ Jesus and his merits onely for spirituall refreshment to our souls both in life and death and under the coverture of his onely satisfaction and protection let us shelter our selves from the storm of Gods wrath and all other evill in calling on his Name and confiding in him allaverly and whosoever they be that do otherwise as Romanists do herein they varie from the practice of Christ's Church and are no true membrs thereof Vers 4. He brought me to the banquetting house and his banner over me was love Here is shewn a further favour by Christ to his Church which is a royall feasting of her whereby we see how the Lord never wearies to heap his favours and increase her graces to his own and as Psal 84. 11. and Joh. 2. 10. to keep for them the best last O that we did not weary in like manner in his service and thankfulnesse In the words we have 1. a banqueting-house mentioned 2. that she was brought in into this banqueting-house 3. that it was he that brought her in and 4. what was displayed over her after her bringing in First then a banquetting-house is mentioned which in the Originall is a house of wine as Assuerus's banquet was called a banquet of wine showing thereby that the fruit which Christ bestowes upon his Church is not onely like that of the apple-tree sweet and delightfull to the taste but also it is yet more excellent like the fruit of the vine whereunto he is also compared Ioh. 15. 1. which far exceeds that of the apple-tree because besides that it is 1. pleasant and delights it 2. quenches also and 3. cheereth or maketh joyfull Prov. 31. 6. as also 4. it comforts the sick by cherishing and augmenting the vitall spirits and so is cordiall and medicinall Next for this house whereinto she is brought we must understand that as in Noah's Ark or Moses's Tabernacle there were three rooms so are there in God's great house For 1. His great Hall or outer court is the whole world wherein are all men and creatures brought in 2. His Parlour or more inner room is the visible Church professing Christ's name in common And 3. His Chamber of presence or most inmost room is the society of the Elect where he banquets their souls with that hid Manna and such dainties as are mentioned Psal 61. 5. and in this Chapter vers 5 and in comparison whereof all that ever was most exquisitely prepared either for or by Princes in their greatest state or as Hester 1. 4. to show the riches of their glorious Kingdom and honour of their excellent Majesties is but trash and drosse these dainties being heavenly altogether and nourishing the soul unto a heavenly blessed and an eternall life Ioh. 6. 51. Which banqueting-food hath these properties whereby it excells all other 1. It 's quickning Ioh. 6. 57. 2. Though it be sweet and delicious yet it is no waies surfeiting but whereof the lâ—ke may be said qus plùs sunt potae plùs sitiuntur aquae 3. It is durable in the vertue and operation thereof unto eternall life whereas that of the other food soon decaies which makes us so oft renew our meales 4. This not onely quickens and giveth life but it likewise keeps and preserves from death Joh. 6. 41. And 5. the sweetnesse and delicacy of this in comparison of other things that are sweetest to worldlings makes the soul to disgust and vilifie such trash as husks fitter for swine than
banner of Christ love to display and to whom in Peters person he sayes to all and every one Pasce oves meas These then by office being the stewards of the Lords house 1. Cor. 4. 1. under whose hand to divide aright and distribute are the childrens bread and these flaggons and fruits therefore she desireth them that they with the comfortable doctrines and promises of the Gospell applyed to her conscience and present estate prudently would uphold her now ready to swoon and so languishing for love for by these as nurses the Lord will have his children nourished with the sincere milk of his word that they may grow thereby by them as stewards he wil have them fed in his family by these as teachers he will have them to be instructed and Disciplinated in his school and by these as spirituall Physitians he will have them lanced bound up that are broken-hearted cared for cured and comforted with the cordialls of his word 3. Thirdly and last of all we have the reason why she desires to be thus stayed with flaggons and comforted with apples and this is because she was sick of love that is languishing with desire to injoy the comfortable presence and comforts of her beloved and as love is one of the strongest affections so is the sickness that comes of it the strongest and â—orest afflicter of any as we may see 2. Sam. 13. 1. and therefore the Greek Septuagint has wounded of love Indeed there are two sorts of the soules sickness the one common to all but the other proper to a few the first is a sickness of sinne whereof all are sick naturally but alas all are not sensible and this came from Satan to us and the first Adam and this sicknesse is unto deathâ— Spirituall and Eternall the second is this love-sickness whereof too few are sick and the church is here sensible of and this comes from God and the second Adam and this sickness is unto life arguing the spirituall life of grace to be in the soul here and that the same shall live the life of glory hereafter This spirituall love-sickness as other naturall love sickness has 1. A preceeding sight and knowledge of the person loved beholding in his word and by the eye of faith having gotten a sight how amiable and lovely Christ is to the Soul which so works on her affection as we see c. 5. that she cannot sufficiently expresse his praise and commendation 2. This love-sickness has a continuall longing and languishing till she injoy him whom she loves as Amnon languished till he injoyed Tamar and Jacob longed till he injoyed Rachel therefore David said that as the Hart panted after the water-brookes so did his soul till he should come and appeare before the Lord Ps 42. And the Apostle professed that he desired to be dissolved that he might be with Christ 3. To the love-sick party till this injoying be no other thing can give content or satisfaction and even so neither to the love-sick soul till she injoy Christs presence againe after a spirituall desertion can any earthly thing afford her rest or comfort she being therein like Rachel that could not be comforted till she find him againe whom her soul loves as we see Cant. 3. 2. 4. and 5 6 7 8. and as David speakes till she be restored againe to the joy of her salvation here and at last be brought to that fulness of joy which is in his presence and pleasures evermore 4. One that is love sick thinks on the party continually yea the same so takes up his thoughts as talk with him of any other purpose or party and it is as with one absent even so is it with the soul that is love-sick of Christ and 5. Such a one is restles as Ahab was till he got Naboths vinyard till they get and enjoy whom they do love and even so is the soul till it injoy Christ Observations 1. Whereas the church having received of Christ's fruit which was sweet to her taste and of his wine in his banquetting house thereof which did cheer or rejoyce her Heart cannot content therewith but does here desire to be yet more stayed with flaggons and comforted with apples we see that the godly can never enough be satiate with grace and the sweetness that is in Christ having once truly tasted thereof and therefore we ought to try if this be our disposition and thereby if we have gotten true grace to be true members of Christ's church which if we have then assuredly this is a sure token thereof that we will have a further desire to grow therein 2. We see Gods wise dispensation of his grace not giving the same but by degrees and as it were drop by drop whereby we may by a holy wholesome appetite be exercised in prayer and asking and by a comfortable senâ—e of his renewing bounty be exercised in praise and thanksgiving 3. Whereas she desires to be stayed with flaggons we see wherein solid comfort in all our soul-faintings or spirituall swoonings is only to be found to wit in Gods word the old and new Testaments which whosoever leave to seek comfort in any other doctrine or dotages of mans invention or foolish superstition they leave the fountaine of living waters to dig unto themselves broken cisternes that can hold no water 4. Seeing her speech is directed to her friends in the plurall number and not to her beloved husband in the singular which friends are the pastors of the Word to whom is committed the ordinary dispensation of the word of comfort as apples of Gold with pictures of silver spoken in season to a perplexed soul therefore both their persons ought to be reverenced and loved for their works sake and much more the word which they preach remembring that who heare them heares him that sent them and who despises them despises him that sent them as the Lord said unto Samuel They have not rejected thee but they have rejected me that I should not raigne over them 1 Sam. 8. 7. 5. Let Pastors also for the performance of this Ministry of comfort furnish themselves with these flaggons and variety of the word of comfort that in all purdence and plenty they may come to love sick-soules with the blessing of the Gospell of Christ that as Job speaks of himself the care that hears may blesse them Job 29. 11. 13. The blessing also of them that were ready to perish may come upon them and they may cause the wearied heart to rejoyce and sing for joy 6. Let also those who are comforted and raised up by their word remember that the comfort it self comes mainly from Christ who is the true vine able only to afford the cheering liquor thereof and the apple-tree which produces the sweet fruit thereof and that theirs is only the externall ministry or exhibition but his only is the inward efficacy and application that so from him chiesly the same may be sought and to him for
the Angell told them He is not here for they sought him amongst the dead Matth. 28. 6. and so as it is the Churches error here to seek her welbeloved in her bed so it is the error of many to seek the Lord Jesus in the midst of carnall pleasures worldly ease or to think that he can be found in a dead soul and lulled asleep in carnall security to whom I may say he is not there but as the Angell said He is risen so they who seek him rightly must likewise rise with him As He did from the grave so they from the bed of a slumbering security with the wise virgins and from a sluggish and tepid seeking of him to a zealous carefull and painfull search for him for as his worth is who is sought so must the care and paines be accordingly to find and injoy him As Solomon sayes of wisedom If thou seekest her as silver and searchest for her as for hid treasures then thou shalt understand the feare of the Lord Prov. 2. 4. and find the knowledge of God Matth. 13. 44. 6. Last of all the successe is this she found him not the reason whereof is 1. As the Apostle sayes Yee pray and obtaine not because yee pray amisse even so she sought and found not because she sought him as yet but lasily and amisse and therefore if we would find Christ we must not only seek him but seek him aright as in all the exercises of religious duties the work wrought or Opus Operatum must not be so much taken heed unto as the manner of performance or Modus Operandi else as Peter â—ished all night and catcht nothing so may we seek Christ long enough and yet in no wise find him 2. The Lord will not at first be found of his owne whose very soules love him not for any want of love or kindness on his part towards them againe but 1. For the tryall of their Faith Love and Patience 2. To make them more earnestly seek after him asking seeking and at last knocking or like the Canaanite being importunate and with Jacob saying I will not let thee go except thou blesse me and 3. This is to make them have the greater account and more precious estimation of him as also the greater care of retaining of him when he is found having had experience that it is not so easie a matter if we lose his gracious and comfortable presence to find the same againe And therefore if the Lord speake peace to his Saints let them beware not to returne againe unto folly Observations 1. We see the vicissitude or diverse condition of Christs church here on earth sometimes rejoysing in Christs presence and sometimes saying with Sion the Lord hath forsaken me and my Lord hath forgotten me Isay 49. 14. and therefore being like the Moon having a wain and a grow or like the Sea an ebb and a flow of comfortable feeling as the Mary-gold sometimes Lowres and claspes in the absence of the Sunne but anon when he shines Opens and revives as it were againe and therefore 1. This should teach us not to think uncouth of spirituall desertions as the Apostle exhorts concerning fiery tryalls to do the like 1. Pet. 4. 12. And 2. To despise this life wherein we are absent â—rom the Lord and subject to so many changes corporall and spirituall and to long for that life to come wherein we shall enjoy his presence for ever in whose presence there is fulness of joy and pleasures for evermore 2. In the greatest and most greevous desertions try if thou canst say with the spouse here that Christ is he whom thy soul loves and may appeale to him who knoweth the heart saying with Peter Lord thou knowest that I love thee and then assuredly thou may be comforted and be assured that a soul that loves Christ and longs for him shall in end find his comfortable presence like the Sunnes dispersing all foggy mists and vapours to that soules rejoysing yea that loving and longing soul may be perswaded that it has already like old Simeon Christ in the armes thereof and that it rests though in a spirituall dwame not feeling in his armes as Cant. 2. 6. Because in true divinity Desiderare est Habere the desire of grace is the evidence of the having of grace and such are pronounced Bâ—essed Matth. 5. 6. therefore said Augustin Da domine desiderare ut desiderando quaeram et quaerendo inveniam Medit 1. 3. We see here the difference between the godly and worldlings that which they busie themselves like Martha to seek are many things yet all earthly base and transitory as honours riches pleasures and the like wherein they are restles and indefatigable and which when they have attained like the rich fool and others they have inherited and reaped the wind but that which the godly seek after is Christ Jesus and as David sought Psal 4. The light of the Lords countenance with Mary making that good choice of that which never shall be taken from them 4. Although the godly soul under the sense of spirituall desertion having sought Christ yet at the first find him not as here the Church does not yet let not the same faint nor give over but try how the same has sought Christ and suspect it self that it has not sought him so fervently and painfully as it ought and therefore stirre up its zeale and be more fervent and frequent in prayer and other exercises of devotion and waite upon the Lords time of his graeious manifestation And to know if the soul have sought Christ aright try 1. If thou hast sought his face that is his favour or himself for himself and not for by-ends as some who seek not so much Gods face as his finger-ends 2. If thou seek Gods Law that it may be in thy heart and he rule thee thereby and 3. If thou seek the good of his Zion which is his mysticall body and a part of himself as has been said before Verse 2. I will rise now and go about the City in the streets and in the broad wayes I will seek him whom my soul loveth I sought him but I found him not Here is the Churches holy resolution without fainting to make a furder progresse in seeking her welbeloved still till she find him 1. Arising now saith she without any delay 2. Going about the streets and broad wayes and 3. All this is to seek him whom her soul loveth and yet no better success then before She sought him but she found him not First then she sayes I will rise signifying thereby the stirring up in her self a greater care and fervency in seeking after Christ then she had formerly had for before she sought him only in her bed which is that drowsie estate of carnall security which the flesh bringeth upon the soul and whereby it is said that the wise virgins slept as well as the foolish and wherein all the true children of God
he shall come to their comfort and to the joy of their hearts they shall assuredly find him 2. She found him when she was past the Watchmen and all means had failed her which teaches us When we have assayed all lawfull means and yet find no comfort nor delivery by them yet not to despair but still rely upon the Lord who in the mount or height of the soul's tryall or trouble will be seen as he was to Abraham to Israel at the Red Sea in Babylon as that vision Ezek. 37. showes and to the King of Israel 2 King 7. to Daniel the three Children Jonas his Disciples in the storm and others Man's extremity when all hopes are failed as in Lazarus's raising being his opportunity 3. We see here the power and praise of a true lively faith that it not onely laies hold on Christ but also keepeth and retaineth him fast and will not let him go this being the victory as St. John saith not onely whereby we overcome the world 1 Joh. 5. but also whereby we overcome and prevail with God and by the very touch thereof can draw vertue out of him Which excellency of faith if men did throughly weigh and consider they would not be so cold in the means thereof nor so carelesse in seeking after the same while as without wearinesse they hunt after vanities and vexation of spirit and with Esau do forego the blessing 4. This example of her̄ holding him fast having at last found him whom she misled before showes what soul it is who will be most carefull to keep Christ by all means and advert narrowly to the grouth or decay of grace working out its own salvation with fear and trembling surely such a soul onely that has been spiritually exercised under the sense of sin and standing in need of Christ and comforts of his Spirit for which they have thirsted as the Psalmist speaks Psal 63. like parched ground or as David did for the waters of the well of Bethlehem 5. We see that she is not contented onely to lay hold on him and not let him go but she will lead him home to the inner chamber of her heart that there he may dwell with her knowing very well that where he comes to dwell as our Saviour said to Zacheus salvation comes to that house and as Obededom's house was blessed because of the Ark's being there so blessed is that soul wherein Christ is for as Mary and Martha said That if Christ had been there their brother Lazorus had not died Joh. 11. 21. so where he is there is no death nor danger but life and liberty with all manner of blessings And indeed this is a great mystery for although many professe the Name of Christ in word yet few know what this means to bring Christ home to their heart Christ indeed is in their mouth but their heart is far from him and he from it and therein is only to be found Pride Malice Covertousness Uncleanness Envy and Hypocrisie c. yea Satan dwells in their heart and their speeches and actions declare the same cleerly as the Apostle witnesses 1 Joh. 3. 7. c. 6. If we have found Christ and brought him home to the house of our heart let us remember these duties 1. To keep a clean house to this our Heavenly husband who can abide no impurity which is the least thing a woman can do to her husband 2. Let him be Master of his owne House and give him the chiese place therein 3. Entertain him as becomes upon his owne especially with a dish of love and 4. Keep the marriage bed chast for he is a jealous God and admit not nor have any familiarity with his known enemies Vers 5. I charge you O yee daughters of Jerusalem by the Roes and hindes of the field that yee stirre not up nor awake my Love till he please The church having regained Christ by this charge whereof we have already spoken c. 2. v. 7. she showes her constant purpose of heart to retaine and intertain him hereafter more carefully Verse 6. Who is this that cometh out of the wilderness like pillars of smoke perfumed with Myrrh and Frankincense with all powders of the Merchants In these words is shown the effect of the Churches finding Christ laying hold of him and harbouring him in her heart to wit he cometh down to her on earth and taketh up his dwelling in her heart that he may perfume her with his sweet graces and make her ascend in her affection delight and desire from the world the love corruption and fashion thereof to heaven and heavenly things as we are willed Coloss 3. 1. The words are words of an Interrogation uttered as some think by the bridgroom not being ignorant who she was but in way of admiration to draw us to the due consideration of the rareness and excellency of the thing seen Others take it to be the speech of strangers as yet desiring to be instructed and admiring the glory of the Church who is said here to come up out of the wilderness like pillars of smoak perfumed with Myrrh and frankincense c. Where we have to consider 1. What is meant by the wilderness 2. What is her coming up out of the same 3. Why she is said to come up like pillars of smoke 4. What her perfuming is with Mirrh and frankincense with all powders of the merchants First then The wilderness out of which she ascends is the world the corruption wherein we are all by nature the love delight and desires thereof compared to a wilderness 1. As in a wilderness there is nothing but wastness and barrenness so in the world and mans estate by nature there is nothing but wastness and barrennesse of all grace and goodness in all the faculties of the soul members of the body and whole course of life 2. As in a wilderness there are many briars and thorns and many savage beasts so in the world and mans estate by nature there are many vices the cursed brood of originall corruption and a Savage disposition whereby many in mens shape are but very beasts of divers kinds as Tigers Foxes Dogs and Swine c. With which sort the Apostle tells that he fought at Ephesus 3. A wilderness is commonly dry which is one cause of the barrenness thereof for which cause the Psalmist sayes of the Lords goodness that He turneth the wilderness into a standing water and dry ground into water-springs Psal 107. 35. as he also gave water in the wilderness to his people out of the rock even so in the world and our estate by nature there is nothing in the heart but driness and want of all moisture of grace which makes it to be so hard and barren in all goodness till the Lord break the hard heart and moisten with the water of grace the dry and barren soul 4. In a wilderness there is no Tilling Sowing Planting or dressing at all and therefore
faith and obedience of the same to him is the gladness of his heart so the finding of this disposition in our selves or the seeing thereof in others let it be in like manner the gladness and rejoysing of our heart and the contrary the just matter of greatest contristating the same Finis tertiâ— Capitis Soli Deo gloria CHAP. IV. Vers 1. Behold thou art faire my love behold thou art faire thou hast doves eyes within thy locks thy haire is as a flock of goates that appeare from mount Gilead IN this whole Chapter for the most part is the speach of the bridgroom set down commending his bride 1. Generally 2. More particularly whose praise or expressing of her glory is not from outward Pomp and busking like that Whore of Babylon spoken of in the Revelation Rev. 17. But from the comly feature of the speciall parts of her body and as Peter sayes from the hidden man of the heart in that which is not corruptible and in the sight of God is of great price 1 Pet. 3. 3. First then he beginnes her praise from her beauty in generall whereof we have already spoken c. 1. 15. Next from the comly feature of the parts of her body in particular to show thereby that her beauty and comliness which he has put upon her as he speakes by his Propher Eze. kiel Ezek. 16. 14. is a compleat and perfect beauty defective in no part for if in any person one part be deformed though the other parts be comely in such there is no perfect beauty but in Gods church which is his mysticall body there is no such thing who is not therefore like Nebuchadnezars Image whose head though it was of gold and the body of silver yet the feet were but Iron and clay but she is glorious in all her parts and members and therefore being washed and sanctified by him justly doeth he â—ay verse 7. Thou art all fair my love there is no spot in thee In this particular commendation he beginnes at her eyes saying that within her locks she had doves eyes whereby what was signified we shewed before c. 1. 15. Which are here said to be within her locks used by virgins for decence and alluring as we see Revel 9. 8. Hereby to signifie her care to procure his love and delight in her Next he commends her from her haire which he sayes is like a slock of goats that appeare from mount Gilead whereby are understood her holy thoughts rightly ordered as virgins haire uses to be proceeding from a Sanctified heart as haires do from the head the chief part of the body and rising upward by heavenly desires and contemplation and therefore compared as is said to a flock of goates who delight to climb and seek to high and steep places and therefore are said to appeare from mount Gilead a goodly and high mountaine of pasture whereof we read Numb 32. 1. Others understand by her haire the multitude of common Christians by externall profession holding to the head yet some whereof oft fall off and others are cut off by excommunication Verse 2. Thy teeth are like a stock of sheep that are eaven shorne which came up from the washing whereof every one beares twinne and none is barren among them 3. Thy lips are like athread of scarlet and thy speech is comely thy temples are like a peece of Pomegranate within thy locks 4. Thy neck is like the towre of David builded for an armory c. Thirdly he commends her from her teeth the comliness and beauty whereof in the naturall body consists in these two things to wit that they be eaven and white and therefore he compares them to a flock of sheep that are eaven shorne and are white being newly come up from the washing by which are understood in the mysticall body of Christs church her faithfull and godly pastors who 1 as the teeth cut and prepare the food for the nourishment of the body so do they devide the word aright and prepare food for the nourishment of the soul as also 2. as these are like an eaven shorn flock so this signifieth how pastors should agree in one harmony of truth and unity 3. And as the teeth are white in colour so should pastors be holy and spotless in conversation lastly as the churches teeth are like a flock of sheep whereof every one bears twinnes and there is none barren amongst them so should pastors labour to be fruitfull by the immortall seed of the word to beget and bring forth many children to God Fourthly he commends her from her lipps which are for a twofold use 1. For the expression of love by kissing as we see Câ—nt 1. 2. and 2. For help of articulate and comely speakking and therefore he subjoynes that her speech is comely And therefore her lips here compared to a thread of scarlet does signifie 1 Her servent love to Christ and that submission and obedience that flowes therefrom spoken of by kissing the Son Psal 2. 12. as also her holy and comely speech here mentioned both in prayer and praising God and edifying likewise her neighbours showing thereby as it is said of the vertuous woman that the law of Grace is in her lips and that the same proceeds from a heart purged by faith in Christ's blood which makes it to be as if it were of a red or scarlet die 3 Her lips are the delivery of the wholsome doctrine of her teachers precious like scarlet and teaching Christ crucified by whose blood we are saved and drawn like a wel-spun thread out of holy Scripture Fifthly He commends her from her temples or cheeks the seat of shamefastnesse or blushing which he compares to a piece of pomgranat that is reddish betokening thereby her chast modesty and blushing if she do any thing amisse or be rebuked for the same and therefore is not impudent as many are in sinning and of a whoorish forehead that cannot be ashamed nor yet impatient or carelesse for rebuke And this her shamefastnesse and modesty are these rowes of Jewells wherewith her cheeks are made comely as is said before cap. 1. 10. Sixthly He commends her from her neck which is streight and comely and is like the Towre of David builded for an Armoury signifying thereby that being united to her head by faith as the neck joynes the head with the rest of the body her carriage accordingly is upright and holy not stooping neither to sin's slavery against which she is armed with the whole armour of God spoken of Ephes 6. nor yet basely bowing down to the love of earth and earthly things but as she is exhorted Col. 3. 1. being risen with Christ she seeks those things that are above where Christ sits at the right hand of his Father Seventhly He commends her from her two breasts being both full and white and therefore compared to two young Roes that are twins and feed amongst the Lillies which breasts in women are 1 for ornament
desire and invitation of his Church we may gather a lesson of great comfort that as he sayes Psal 145. 19. he will ever fulfill the desire of them that feare him and heare their cry and will save them and if he seem not so readily to answer assuredly it is for their good 2. Seeing the Lords delight is in the graces of his holy spirit which he has planted in the hearts of his Elect and in the fruits of a holy obedience that arises there-from this should move us to be carefull to have our hearts stored with these good graces and our life adorned like fruitfull trees with such sweet fruits as Isay speaks of Isay 1. 2. That so he may have delight and pleasure in us here and we may have delight with him and pleasures for ever hereafter 3. We see that friends only are invited and not enemies to banquet with Christ Jesus and rejoyce in the obedience of his Saints here as the angels rejoyce at a sinners conversion And therefore 1. hereby we may try our selves if we be friends to Christ if we rejoyce ever at the grouth of godliness and in the fruits of obedience which we see in the godly loving and with David honouring them because thereof Psal 15. 4. And on the contrary if we be grieved with David Psal 119. 136. and the mourners in Ezekiel Ezek. 9. 4. For the sinnes of others as well as our own and at their disobedience who break Gods law and commandements And 2. We may see who are admitted to the communion of spirituall rejoysing with Christ here and shall be to the communion of celestiall rejoysing with him hereafter to wit only those who are his friends the portion of his foes being a debarring from both and an adjudication to weeping and wailing for ever hereafter Vers 2. I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled for my head is filled with dew and my locks with the drops of the night Here is set downe 1. The churches ingenuous acknowledgment of a dangerous estate of carnall security wherein she had fallen and 2. Is set downe Christs carriage and care how to awake her out of the same first then her acknowledgment is in these words I sleep but my heart waketh whereby she showes that this sleep of hers was not a dead sleep but rather such a samber as was that of the wise virgins both because in this sleep her heart was awake as also she heard the voice of her beloved and what he spake unto her which they use not to do who are fallen into a dead sleep whom no words will awake Of which sleep we have these things to consider 1 What sort of sleep this is to wit spirituall or that of security 2 Whence it proceeds 3 What are the other resemblances between it and the bodily sleep And 4 What are the effects thereof First then the bodily or naturall sleep is not here meant seeing the Church is onely to be considered altogether according to her spirituall estate and condition and therefore her sleep here is spirituall whereof the Apostle speaks saying Let us not sleep as others do but let us watch and be sober 1 Thess 5. 6. and again Awake thou that sleepest and rise up from the dead and Christ shall give thee light Ephes 5. 14. Secondly as bodily sleep proceeds of the binding up of the bodily senses by the vapours that arise from the stomack so this spirituall sleep proceeds of the obstruction or binding up of the spirituall senses of the soul from their proper operations by the sinfull vapours arising from our naturall corruptions or remnants of the old Man in the godly whereof the Apostle speaks Gal. 5. 17. and Rom. 7. 23. which when the same prevails and through want of watchfulnesse or coldnesse in prayer waxeth strong then there is a damping of the spirituall graces and as it were a sleep or slumber that falls upon the soul Thirdly the other resemblances between sleep and security are these 1. Sleep is naturall and so is security 2. Sleep comes oft of idlenesse and so does security when the soul is not exercised diligently in watching prayer and other holy and necessary exercises both of our generall and particular callings 3. Sleep is sweet and pleasing to flesh and blood and so is security 4. Such who are asleep desire that no man awake them and they draw the curtains before them to shut out light even so do those who lie asleep in security they delight therein and in darknesse and therefore desire not to be roused up by having their faults told them and their works of darknesse to be brought to the light 5. In sleep there is no exercise of the senses nor motion even so while men lie asleep in security there is no exercise of the spirituall senses of the soul in seeing hearing tasting smelling or feeling as it ought nor is that motion which should be in the diligent discharge of our duty in religious exercises of prayer and repentance and other holy performances 6. Sleep is the image of death corporall and security I may say is the fore-runner if God awaken not the soul of death eternall Fourthly The effects of sleep are these 1. In sleep Fancy rules and therefore sleep oftimes produces dreams that are deceitfull and when men awake makes them but sad by disapointment and pensive in the end Even so does security making men dream to themselves and presume of freedome from punishment and attaining to salvation though they lie in security and live still in sin while in the mean time judgments temporall seize upon them unawares as they did on Sodom or they be haled away with the rich fool to eternall punishment 2. Sleep laies a man open as it were unto many dangers as of robbery captivating and killing as we may see in the examples of Sampson Sisera and Olofernes c. And even so does security to many spirituall and alike dangers therefore saies the Apostle Be sober be vigilant because your adversary the devill is a roaring Lion walking about seeking whom he may devour 1 Pet. 5. 8. Matth. 26. 41. 3. As we see here it causes a withdrawing of Christ from us and makes the means of grace which is the word or voice of our Beloved the lesse effectuall our prayers more feeble our zeal lesse fervent our love to be colder our delight in holy exercises to decay our faith lesse vigorous and our practise of obedience more slack and slender and finally breeds much pains to the soul before as David saies it be restored to that joy which sometimes it was wont to find in the comfortable presence of Christ and vigour of those heavenly graces whose force the sleep of security has so much abated But though she sleep yet it is specially to be remarked that she saies Her heart was waking which showes
patent to let in Christ Jesus in the power of his Word and operation of his Spirit Secondly we have no power or ability of our selves to perform this duty till he who has the keyes of David who opens and no man closes and who opened the heart of Lydâ—a with his word Act. 16. 14. put in his hand by the hole of the dore as vers 4. and by the efficacy of his Spirit concurs and enables us to do what he directs for without him we are able to do nothing Therefore sales Ephraim Surely after I was turned then I repented therefore turn thou me O Lord and I shall be turned Jer. 31. 18 19. c. Thirdly the motives which may induce us to open to him are many for 1 He opened the heavens and came down to suffer the death for our sake that he might open to us that heavenly paradise that was shut before against us 2. he opened in his Ministry as that incarnate word the good will of God to us for our great comfort 3. He opened not only his hands and stretched-out armes on the crosse calling on all weary and loaden to come unto him but his very heart likewise ut paterent viscera per vulnera 4. He opened the grave and rose therefrom to give us comfort that it had lost it victory 5. He opened the heaveâ—s and ascended in our nature to sit there at his Fathers right hand in glory and there to prepare a place for us and be our mediator 6. He opens the heavens to our prayers and at death to our soules or persons and daily he opens his hand and fills us with his blessing and every living creature which is appointed for our use or comfort And therefore for these reasons and many more should not we open to him when he comes and knocks at our dores Fourthly the manner how we ought to open the dore of our heart to him is 1. Timely for we know not how long he will stand and knock as we see in this place and if we open not unto him readily and timely how soon he will depart and it cost us great pains before we find him againe neither know we how long our eyes shal be open unclosed by death and the grave be opened for our bodies and Hell for our soules if we prove obstinate 2. We should open joyfully rejoysing that he who is salvation should come to our house as Elizabeth rejoyced when the virgin Mary came unto her and Jacob was over-joyed when Joseph came to meet him Gen. 46. 30. 3. We should open unto him widely enlarging our hearts with the full bensell of our desires after him and a full resolution to obey him in all his commandements therefore we are bidden lift up those everlasting dores of ours that the king of glory may come in Psal 24. or cast them wide open after the manner of receiving such great personages 4. We should open to him wisely having purged and prepared the houses of our hearts before as we see Gen. 24. 31. and the upper roome was for him wherein he did eate the passover lest otherwise when we have opened the dore if he see but like a filthy and stinking dunghill he disdaine to come under so unworthy a roof Next to the action the person to whom she should open is to me sayes her beloved an emphaâ—ick word indeed and as Ezekiels wheels were full of eyes this also is full of motives or perswasions to Me then who is thy only Saviour and is come for that end Isay 61. 2. and who would not open to such to Me also who is thy king thy Priest and thy Prophet thy brother thy beloved and bridegroom c. Therefore as Laban said to Abrahams servantâ— Come in thou blessed of the Lord why standest thou without Gen. 24. 31 So should we say when he comes to our dore yea as Lot pressed greatly upon the two angels that came unto him Gen. 19. 3. and as Lydia constrained Paul and those that were with him to come within her house Act. 16. 15. So should we by importunity of fervent prayer and earnest desire presse hardly upon our Saviour in like manner to enter and come within our hearts and dwell therein here that we may dwell with him for ever and ever hereafter Which if we have done we may know by these two marks and evidences 1. As the graves at Christs death when they opened they sent forth their dead Matth. 27. 52. Even so will a soul that opens to Christ send forth all dead works of obedience to sinne or Satan forsaking the same as Solomon sayes he that confesses his sinnes and forsakes them shall have mercy 2. As the earth in the spring and in the month April that hath it name from the earths opening it self brings forth pleasant and sweet flowers even so when the heart is opened to Christ it will bring forth the sweet odoriferous flowers of prayer praise of a Christian practice godly thoughts godly words and godly deeds The reason why he is so earnest with her by so many compellations as motives to open unto him is 1. The great paines he has taken in coming to her in the very night time which ordinarily is appointed for rest 2. The great patience and long suffering he has used waiting on her till his head was filled with dew and his locks with the drops of the night The similitude is drawn from hence as if a lover should go farre in the night time and indure great pains and other inconveniences to visit her whom he loves so dearly And indeed unspeakable are the pains sorrowes and sufferings that our Saviour has indured for us and great also yea wonderfull is his long suffering patience waiting for our repentance frequent likewise has his calling been upon us and his knocking at the dore both of our hearts and eares and yet Who may say that all these have prevailed or that he has opened his heart unto him And therefore all the former serves the more to aggravate our guiltiness and great unkindness unto him But some may say does not Christ alwais dwell in the hearts of the regenerate how is it then that he calles and knocks to let him in Whereunto I answer that there be degrees of the measure of grace whereby Christ dwells in his Elect as was in the blind mans recovery of his sight whom Christ cured and savv men at first only like trees So that Christ dwells in those who have but the least spark of a true and lively faith but he knocks to have them to open the dores of their hearts wider and to receive him after a fuller manner Observations 1. We see here how changeable the estate of a Christian is in this world before the Church vvas rejoysing and inflamed with a fervent zeale and love of Christ inviting him to come to his garden and eate his pleasant fruits all which now seems to be smothered and vvhen
so we must not consult with flesh and blood which will furnish so many shifts and carnall excuses but take heed to his voice who calls and knocks and as the Father spake at Christ's baptism from heaven hear him and obey 2. We see how strong is carnall corruption and remnants of sin in the regenerate to hold Christ at the dore and to sleight his voice calling on theâ—… to open and therefore how much more stronger is the same in the unregenerate and it is no marvell that they open not unto him and disobey his voice 3. These excuses she sets down by way of self-accusation that he proving so kind to her in his comming calling compellation yet she should have served him so unkindly which teaches us in like manner to search our selves as the Prophet exhorts accuse and condemn our selves that judging our selves here and confessing our unkindnesse to so kind a Lord we may not be judged hereafter Vers 4. My beloved put in his hand by the lock of the dore and my bowels were moved for him Here the Spouse subjoynes to the confession of her own unkindnesse to her beloved his constancy of kindnesse notwithstanding unto her that although she kept the dore still yet shut and made needlesse excuses that she could not open to him yet though he withdrawes himself from her for a while he will yet leave that behind him that shall raise her and make her at last open and seriously seek him and this she calls The putting in his hand by the hole of the dore the effect whereof which it produced was That her bowells was moved for him This hand is the operation of his Spirit as we see it called Act. 11. 21. which concurring effectually with his voice formerly spoken of by the small entry of grace which was left in her heart like a lock hole maketh such a strange alteration in her from that which very lately she was that her bowells presently begins to be moved for him and thereafter she rises opens and seriously seeks after him By which moving of her bowells for him is meant her serious grief and repentance for her former security and repulse and not making right use of the means of grace together with an earnest desire now a love and a longing for him which makes her hereafter to rise open and laboriously seek after him The like of which speech of the moving of the bowells we have Jer. 4. 19. and 31. 20. signifying griefe of heart and an inward disquiet Observations 1. We see here God's gracious goodnesse who never leaves his own fully nor finally which is the cause of their perseverance and that they never leave him neither fully nor finally 2. The difference between the hearts of the regenerate and unregenerate is this The unregenerate their hearts are altogether closed against Christ for in them all is flesh and no spirit but the regenerate their hearts have still some entrance patent as it were a lock-hole for Christ to put in his hand and which the Apostle calls The seed that remains in them and in their worst estate albeit they have much flesh yet they have some spirit 3. For awaking any soul out of security or working true conversion the hand of God must concur with his voice and the power of his Spirit with the ministry of his Word else all Paul's planting and Apollos's watering will be in vain Therefore it is said that while Paul was speaking The Lord opened the heart of Lydia Act. 16. 14. see also Act. 2. 41. that she attended to those things which were spoken by Paul Which should make us at all times to incall for the Spirit but specially when we hear his Word 4. We see here the piercing power of God's Word when the Spirit concurrs with it entring into the very bowells and making a strange motion and change there as we see it made Act. 2. 37. in three thousand converts at once and therefore is compared to a two edged sword that pierces more sharply even to the dividing assunder of soul and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Heb. 4. 12. 5. Whereas she saies that her bowells was moved we may perceive that true repentance begins at the inwards of the heart and soul and makes a change first and a commotion there therefore sales David Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome 6. She saies that her bowells was moved for him or for his offence and her unkindnesse to him which showes another property also of true repentance that under the greatest calamities or corrections that comes from the hand of God upon his own children it is still not for these calamities that they sorrow or are chiefly grieved but in a holy indignation at themselves and for the offending of so good and gracious a God against whom they have sinned Vers 5. I rose up to open to my beloved and my hands dropped with myrrh and my fingers with sweet smelling myrrh upon the handles of the lock Here unto her inward grief formerly spoken of she addâ— outward acts of amendment which acts are called fingers and hands these being the instruments of action so that she staies not at the inward motions that were stirred up in her heart as many do who have some flashes of inward motions at the hearing of the Word or upon other occasions which do soon vanish like the morning dew But she arises from her warm bed of carnall security to open to her Beloved and while she puts to her hands to the handles of the lock for this end and purpose she finds that her Beloved had left by his touch or putting in his hand at the lock-hole such abundance of sweet graces like pure myrrh that wheresoever she touched her hands did not onely savour thereof but did drop with the same O happy touch of his without which what would become of us or what duties were we able to perform to his glory or our good without him Observations 1. We see that true repentance is a rising from sin and security to holinesse and a godly watchfulnesse therefore saies the Apostle exhorting thereto Awake thou who sleeps and rise from the dead and Christ shall give thee light Ephes 5. 14. And as he who rises changes the posture of his body and quits the place and condition wherein he did formerly lye asleep even so he who truly repents changes the posture of his soul from an earthly and sinfull disposition to a heavenly and quits his former manner of conversation and company and that delight which he had to lie in carnall security 2. We see that true grace and the gift of conversion is ever progressive and practicall and therefore from the moving of her bowells within her she comes to rising and to open the dore to her beloved 3. An evidence of Christ's comming
may they be as long as they may keep that little hold of him which is by an earnest desire after him and calling on his Name Observations 1. We see that Christ uses sometimes to desert his deaâ—est saints and that the godliest through their own default â—re subject unto these desertions 1. As a just punishment â—…r their carelesness to humble them thereby 2. To set an â—dge on his graces in them avvaking them up and sharpning â—heir deâ—ires after him 3. To make them to appreciate him â—nd the comfort of his presence the more and know vvhat and â—ow vvretched they are without him 4. To make them also more vvatchfull over themselves and advert the grouth or decay of grace in them and also the more carefull when they have regained him to keep him and 5. What a dreadfull estate it is that abides the wicked to be deserted for ever from vvhich in mercy they are delivered 2. Where she sayes that her soul failed vvhen he spake we see how deeply the Lords word and sword thereof pearces and that it is a token that God has not totally withdrawn himself from that soul whereon his word has its operation for the humbling thereof and stirres up the same to a constant and serious seeking after him 3. We see vvho they are that take the Lords desertion to heart to wit only they who have had a sense and the comfort of his former presence vvhich made David to pray saying restore me to the joy of thy salvation which joy if he never had had before Psal 51. 12. and had found the sweetness and contentment of the same he had never so earnestly desired to be restored thereto 4. We may perceive that not only sinnes of grosse commission but even sinnes of omission as here of not having timely opened to her beloved wounds the very souls of the Lords elect so tender are their consciences like Davids 1 Sam. 24. 5. and so sensible are their souls 5. She sayes that as he called and she gave him no answer so she called and he gave her no answer so that she gets measure for measure as wisdome threatneth Pro. 1. 24. And therefore this should warne us all upon vvhom the Lord calles in the day of grace to awake and answer lest otherwise vve call in our deepest distresse and he answer not or if he do it cost us first as it did her here much paines and long seeking Vers 7. The watchmen that went about the City found me they smoâ—e me they wounded me the keepers of the wallâ— they took away my vaile from me Here she declares notvvithstanding of her constant seeking of her beloved and thâ—t yet she found him not how she vvould not for all this desist but insist in secking him still In doing vvhereof she showes vvhat great calamities befell her and vvhat hard useage she indured at the hands of the watchmen of the City where so diligently she was seeking her beloved It is said here that these watchmen smoâ—e her and wounded her and took away her vail from her by which watchmen Teachers are understood frequently so styled in Scripture for the reasons formerly alledged Chap. 3. vers 3. But these were such pastors or watchmen of whom the Lord by Ezekiel speaks saying The diseased ye have not strengthened neither have ye healed that which was sick nor have ye bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost Ezek. 34. 4. but with force and cruelty â—e have ruled them and therefore are said here to have smitten her as the Jewes are said to have smitten Jeremy with the tongue Jer. 18 18. and to have wounded her to wit in disressing more her conscience which they should rather have comforted and not broken the bruised reed nor quench'd the smoaking flax And so we see that either they dealt imprudently with her being as Job's friends miserable comforters by mistake or misapplication or else they dealt impiously with her by erronious doctrine afflicting more her soul thereby than solidly quieting or comforting the same As we see in the Romanists their practice who in place of Christ's sole satisfaction and merit of his suffering obtrudes likewise man's own satisfaction by Pennance and suffering in purgatory by doing whereof so far as in them lies they take away her vail from her wherewith onely she is clad and covered as we see Rev. 12. 1. and wherein onely by a holy confidence she doth inwrap her self which is the sole righteousnesse of Christ and the pâ—rging and pacifying vertue of his blood alone But what are the causes why the soul is so restlesse that till she find her beloved she cannot but with the enduring of all pains and hazards persist and go on I answer There are two main causes thereof the first is the condition of the Subject the second of the Object First then the Subject is the Soul which is 1 tender 2 spirituall First then the soul in a believer who is in a living estate is most tender being very sensible of any evill especially of the greatest wherefore when the soul hath once seen God in mercy and tasted how good he is and how comfortable has been his presence the losse of him to the soul cannot be but grievious and this grief of the soul is the very soul of grief as we see Prov. 18. 14. and like the tearing of the flesh whereas other griefs that are onely corporall is like the tearing of the garment Secondly the soul is spirituall therefore must meet with that which is spirituall as fit for it for as the body is not satisfied with things spirituall so neither the soul with things corporall Wherefore when the soul is in distresse all the world to it is but like a great cypher which amounts to nothing and can never be content till it enjoy his spirituall presence and fruition who is the God of spirits the more of whom it had before the more bitter to it is the losse of him Next the Object of the soul is God who is such that the soul cannot be at rest till she enjoy him if we consider 1 either the quality of the object or 2 the relation between the soul and the same or 3 his operation First then there are three qualities in God which makes the soul so to long after him 1 His goodnesse and mercy apprehending which the soul thus reasons with it self O unhappy wretch that there should be so sweet a fountain and that the streams thereof should flow forth to thousands and none unto me as the prodigall said that there was so much bread in his fathers house and he died for hunger 2 His greatnesse or power whereof is mention made Psal 99. 11. and Prov. 19. 12. which power is two-fold 1 Of Authority over all as judge having life and death body and soul in his hand Now what a shaking of the soul
all glorious within Psal 45. 13. the same consisting in spiritual ornaments which are neither dimmed nor diminished by afflictions or tryalls but then do shine most brightly as the stedfastnesse of their faith the fervency of their prayers their lowlinesse and humility their patience and perseverance their contempt of the world and desire after heavenly things and sundry other vertues for which these daughters of Jerusalem not looking on her as the blind world doth but with a spirituall eye and right discerning judgment do here pronounce and style her the Fairest amongst women Observations 1. Then we see that it is a spirituall eye which discerneth spirituall things and therefore sees even in a dejected soul the beauty of holiness as David saw the godly though never so base and mean in the eyes of the world Psal 16. like Lazarous to be the excellent ones of men and as the Apostles speaks Of whom the world was not worthy Heb. 11. 2. An earnest seeking after Christ our selves and godly conference of him and of heavenly and spirituall matters and cases of conscience is a mean to edifie and stirre up others to piety and the like practice and so to winne soules to him which as it ought to be in all Christians so specially seen in pastors who if they be seen only to seek after the world and to talk of such things they are a great scandall to other weak Christians 3. We see that it is a great step and hope of funder proficiency in true Christianity when any seriously beginne to inquire after the Lord Jesus as he has revealed himself in his word and in the power thereof to his elect and are desirous to learn what are his excellent benefits and heavenly graces which he as a full fountaine and treasure thereof has in himself to dispence and bestow on them who come to him Vers 10. My beloved is white and ruddy the chiefest among ten thousand Here is the churches answer to the daughters of Jerusalem their question vvherein she describes her beloved unto them and showes forth his matchless beauty and excellency both from his colour vvhich declares his good complexion and from the fit proportion of every part of his body in vvhich two true comeliness consists In which description though it be not necessary to expound what may be by every part signified the mind and aime of the spirit being mainly by this description of Christ according to the naturall parts of a mans body vvho is young and lovely to show that he is altogether beautifull excellent and delectable to the eye of the sanctified soul yet vve shall touch a little and briefly somethings most convenient And. 1. she sayes that he is white and ruddy vvhich two colours do shovv an excellent complexion and make up perfect beauty Cant. 2. 1. see Lam. 4. 7. as vve see David commended therefrom 1 Sam. 16. 12. And our Saviour for that cause compared to the Rose of Sharon and the Lilly of the vallies the vvhite colour denotating his Innocency in himself and the red his sinfull case by imputation as we see Isay 1. 18. and 2 Cor. 5. 21. Also the red betokening his bloody sufferings for sinne and the white colour victory peace and joy obtained to us thereby yea he is so excellent beyond all creatures in heaven or earth men or angells that she sayes he is the chiefest amongst ten thousand Psal 45. 2. Vers 11. His head is as the most fine gold his locks are bushie and black as a raven His head or high dignity as king and head over all being king of kings and king over him also who is said to be king of feare and a feare to all kings is said to be of gold that is as Isay 9. 6. glorious and durable or by the head of Christ may be understood his deity as we see 1 Cor. 11. 3. where God is said to be the head of Christ as Christ is said to be our head yea our only head we not needing another whose locks are said to be black for setting forth his beauty as a foile is to a bright and beautifull stone which colour is a signe of heat and strength in youth and denotates strength and spirituall vigour in him as the white colour of haire Dan. 7. 9. did show him to be the Ancient of dayes full of gravity Majesty and Wisdome Vers 12. His eyes are as the eyes of doves by the rivers of water washed with Milk and fitly set His eyes are said to be as the eyes of Doves as hers also was by him compared before chap. 4. 1. 1. For cleerness and therefore compared to a flame of fire Rev. 1. 14. searching the very heart but yet meek and mercifull to all true penitents and delighting in purity as doves doe in cleer waters and in holy Innocency resembled by the whiteness of milk and taking pleasure in an orderly conversation regulated by Gods word and in performing obedience to both tables of Gods holy law by an equall respect as eyes do their object that are fitly and equally set and placed in the head Vers 13. His. cheeks are as a bed of spices as sweet flowers his lips like Lillies droping sweet smelling Myrrh His cheeks which in Princes specially at their coronation are kissed in token of homage as we see Psal 2. 12. and 1. Sam. 10. 1. As also in others are kissed in token of reverence and affection as we see Exod. 18. 7. are said to be as a bed of spices and as sweet flowers to show thereby the sweetness that the subjection of the soul to Christ with reverence and love towards him doth afford which none knowes but those who in the sweet repose of a good conscience and witnessing thereof do find the same to their joy His lips also are said to be like Lillies dropping sweet smelling Myrrh see Psal 45. 2. whereby is to be understood his holy word and heavenly doctrine Joh. 7. 46. Which is compared to fragrant and white Lillies in respect of the purity thereof without any mixture of errour and is therefore called the sincere milk of the word as also is said to drop sweet smelling Myrrh in regard of the comfort thereof which it affords not to every one as we see in those to whom it is as a scorching or destroying fire and savour of death unto death Rev. 11. 5. and 16. 8. But only to humbled and believing soules as we see it was to David Psal 19. 10. and is to every one who hungreth after the same and takes delight therein Vers 14. His hands are as gold-rings set with the Berill his belly is as bright I vory over-laid with Saphires His hands whereby is meant his actions Luk. 24. 19. whereof the hand is the instrument are said be like Gold-rings set with the berill that is most precious as gold in estimation perfect as the circular figure is of any and glorious like precious stones for he did all well
His belly likewise or whole inwards and bowells of compassion specially is said to be as bright Ivory over-laid with Saphires that is pure and cleer without any spot and most comfortable to the soul as white and blew colours are pleasant to the eye Vers 15. His legs are as pillars of Marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars His legs whereby is understood all his wayes specially of mercy and love towards his Elect are said to be as pillars of Marble set on sockets of fine gold denotating thereby that they are alwaies stable holy pure and glorious His countenance also or loving favour to them on whom he makes the same to shine is said to be as Lebanon excellent as the cedars that is to say goodly most pleasant and delectable as we see David found and therefore so much desired the same Psal 4. 6. Vers 16. His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem His mouth to wit opened in holy scripture and promises of salvation therein contained is most sweet and comfortable specially to a weary and fainting soul as Jonathans honey was to him yea he is altogether lovely even all Christ and all in Christ to a soul that loves him This is her beloved she sayes and this is her friend of whom the daughters of Jerusalem asked what was he more then another beloved a beloved of matchles beauty as he has been described and a friend of matchlesse friendship kinder then Jonathan was to David whose love exceeded the love of women who died for his enemies that painefull accursed and ignominious death of the crosse that he might make friendship between God and us and befriend our wretched soules in delivering them from death and purchasing unto them life everlasting Observations 1. We see out of her description of Christ to the daughters of Jerusalem that it is the Churches part and office to publish and paint out before the eyes of the faithfull as the Apostle speaks by the preaching of the word Christ Jesus Crucified for which cause she is called the staple-place and pillar of truth which thing is a mark of the true Church and whosoever does it not but withholds from Gods people the sound doctrine of the Word and would by dumb images and idolls the teachers of lies paint out Christ crucified otherwise they are not the true Church of Christ 2. By such a description of the excellency and beauty of her Beloved we see what a rich Jewell they find who find Christ and to how rare and excellent a matchless husband they espouse their souls who by a lively faith espouse themselves to him divorcing from Satan sin and the world also how much worth the seeking so glorious a Lord is and what happinesse and great dignity his Church has by the fruition of him here but far greater by enjoying of him hereafter 3. Christ's love is so firmly rooted in her heart and it so plentifully filled therewith that even when he has withdrawn himself from her to her feeling and seemes so unkind to her as Joseph seemed rough and strange to his brethren that when she called he would not answer her yet she expresses the vehemency of her love towards him so that she ceases not to charge the daughters of Jerusalem to tell him that she is sick of love and so highly to praise and commend him as the strain of her best expressions can any way reach unto showing thereby that true saving grace and the love of Christ is so permanent and durable in the souls of the Elect that there is nothing that can befall them or whereby it pleases the Lord to exercise them that can cool their love but rather kindle the same to him and therefore even then as Ruth did to Naomi they cleave the faster to him with Jacob they wrestle and will not let him go and with Job they dare tell him that albeit he should kill them yet never will he depart from him nor shall ever his love go out of their heart or his praise out of their mouth For as the Apostle saies who shall seperate them from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things they are more than conquerours through him that has loved them Rom. 8. 35. 4. From the description of his head vers 11. which is as most fine gold not subject as other baser mettalls to rust and corruption Seeing a conformity should be between the head and members his mysticall body not being like Nebuchadnezar's Image therefore we should all strive to holinesse and not to be subject to corruption or wickednesse 5. Likewise from the description of his eyes vers 12. compared to Doves eyes the eyes of his Church being in like manner chap. 4. 1. so called and compared delighting in purity holinesse and innocency we see as has been said what a conformity not onely should be but is between Christ and his Church in holinesse their eyes ears tongue heart and hand all being sanctified and made holy as he is holy by his Spirit who renewes them 6. From the description of his cheeks and lips vers 13. affording such sweetnesse we see how sweet leight and easie is Christ's yoke of submission unto all the faithfull through love's facilitation which is not so to others and how sweet also his word is to such which exacts that homage and subjection not onely in the promises but precepts thereof howsoever it be like Marah even bitter to the relish of others tormenting them before their time because of their distempered palat and corruption which it launces therefore Foelix could not abide it no more than a sore eye can endure the bright light which is delightfull to others 7. In the 14 vers we see a conformity between his actions and inwards both holy and void of corruption or spot Teaching us that the like conformity should be between our inwards and outwards not to have fair outwards and foul inwards like painted tombs nor to pretend fair inwards but to have foul outwards our actions being contrary to our profession and having the voice of Jacob but the hands of Esau 8. His legs or waies which are all holy are said to be stable like pillars of marble vers 15 teaching us in like manner that so should all our waies of holinesse be without wavering or inconstancy and backsliding remembring Lot's wife and the punishment of Korah and others who would have returned to Egypt We must be then like Joshua and Caleb and not like those Galatians that began in the spirit but would end in the flesh Gal. 3. 3. For unto stable standers as David professes of himself Psal 26. 12. and constant perseverers is the promise made of eternall life Revel 2. 10. 9. She saies vers 16. This is my Beloved after
are compared to these fish-pooles for their cleerness like water in the knowledge of Christ and his truth and seeing her self and her own wayes or else for her mournfull disposition in shedding teares for her owne sinnes and the sinnes of the times as we see Ezek. 9. 4. and Psal 119. 136. Lastly he speaks of her nose or spirituall sense of smelling what sweetness is in Christ and in the graces of his spirit as also whereby she discernes between truth and errour the noysome smell of sinne and fragrant smell of godliness and which nose of hers for beauty and comeliness he compares to the towre of Lebanon which Solomon built as we reade 1 King 7. Observations 1. Where her faith signified by her neck is compared to a towre built of white Ivory which denotates purity and holiness we see then where holiness without which no man shall see God Heb. 12. 14. is not joyned with faith that faith is not true nor saving Jam. 2. 14. 2. Seeing the Churches eyes for the reasons before named are compared to fish-pooles we see then that ignorance and impenitâ—ncy are not suteable to true Christianity 3. The church has a spirituall nose or smelling and such-like other senses Let us try then if we be true members thereof by this that we have the like and thereby discerne as is aforesaid else if we have but coporall and naturall senses like unto beasts we are not to be accounted better yea our condition shal be worse then theirs Vers 5. Thine head upon thee is like Carmell and the haire of thy head like purple the king is held in the Galleries Her head whereby is understood her soul because as the head is the chiefest part of mans body so is the soul the chiefest part of mans whole frame and composition the same I say is compared to Carmell and the hair of her head like unto purple which Carmell was a fertill plot of ground whereof we read Nahum 1. 4. And therein a pleasant City so called which was situate in the hilly part thereof and belonged to the tribe of Judah as we see Joshuah 15. 55. From which the inhabitants were called Carmelites as we have it 1 Chron. 11. 37. Whereby is signified that as a fertill field is plentifull in good graine or pasture or a City is full of rich things and inhabitants even so her soul is stored with the knowledge of God Phil. 1. 11. and fruitfull in the graces of his spirit Eph 3. 19. Rom. 15. 14. Whereunto is subjoyned that the king is held in the Galleries to show that as kings who have their Galleries of pleasure to walk in when they would sted fastly behold any object wherein they delight they stand and are taken or held with that whereon they look and take such pleasure in Even so this blessed bridegroom of hers who is King of kings and Lord of lords when he looks on his Church and his own graces in her whereby he made her so beautifull in his sight he stands as it were and is taken more and more with the love of her even as he said before Chap. 4. 9. Thou hast ravish't my heart with one of thine eyes and a chain of thy neck Observations 1. Seeing the soul which is called here the head is compared in a true Christian to a fertill and well replenished field or populous City like Carmell how unfit are they to be called or accounted true Christians whose soules are altogether empty of the saving graces of Gods holy spirit like that house which was the receptacle of seven unclean spirits which were worse then the first that had gone out of the same Luk 17. 26. 2. Where it is said that the king is held in the Galleries we may see the admirable excellency and beauty of grace that it ravishes as it were with the delight thereof God himself who is the author of the same so that he takes more pleasure in beholding one beautified soul therewith though a poor Lazarus then in all the kingdomes of the world and the glory thereof wherewith Satan would have tempted our Saviour which should make us the more carefull to attaine to grace and count that soul happy which is beautified therewith this spirituall glory which is had here being the onely sure pledge of that heavenly glory which is to be had hereafter Vers 6. How faire and how pleasant art thou O love for delights The Bridegroom having thus praised his beloved her beauty and comeliness severally and in parts from the very feet upwards to her head now with admiration as it were he praises her beauty in the whole as being beautifull and comely throughout both by the perfection of parts here as also beholding her according to his acceptation of her as such not seeing any iniquity in Jacob Numb 23. 21. and as he will make her to be to himself hereafter by the perfection of degrees to wit a glorious Church without spot or wrinkle Neither here does he onely call her his love but his love for delights which is a very Emphatick speech and forcible declaring thereby both his surpassing love towards her and his delight in her for we may love many persons and not as he does here place our whole and constant delight in them so that as his Father spoke of him from Heaven This is my onely beloved sonne in whom I delight so does he of her This is my welbeloved spouse in whom I delight Eph. 5. 27. Observation Whence we should learn that if the Lord his delight be so much in us as to call us his love for delights being onely as Abraham said of himself but base Dust and ashes Gen. 18. 27. or as David professed wormes and sinnefull wretches unworthy to be beloved Psal 22. 6. Job 25. 6. O how much then should we love so good a God and make him our love of delights whose excellency farre surpasses all things or persones wherein the sonnes of men can any way delight the excellency or beauty of any creature being but small rayes of that infinite excellency and beauty that is in himself who is the creator Psal 51. 5. Ezek. 16. Vers 7. This thy stature is like to a palme tree and thy breasts to clusters of grapes As Jacob in blessing his sonnes after he had blessed seven of them he falles out into these words I have waited O Lord for thy salvation Gen. 49. 18. and then proceeds after to the blessing of the other five even so after our Saviour had praised his Church in many particulars and had subjoyned in the generall how fair and pleasant she was as his love for delights he proceeds thereafter to her praise in more particulars as yet and here in this verse to the praise of her stature and breasts first then he compares her stature to a Palm-tree which tree is commended 1. For talness and height 2. For being eaven and straight 3. For perpetuall greenness 4. For thriving though