he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8. 2. That is he that hath an opinion that his knowledge is perfect knows nothing at all But Christ doth not upbraid the Church with her ignorance but is ready to imbrace and instruct her Hence Observe Secondly That Christ takes not advantage from the sins or from the ignorance of his people to utbraia them but doth rather help them against their infirmities The Church had many deformities and failings shee had observed mens traditions and neglected those things which Christ had given her in trust shee was ignorant of the wayes of Christ and yet Christ deals very tenderly and sweetly with her Seing thou knowest not c. Christ is so far from casting off his people for weaknesse that he delights in helping and sustaining his people under their infirmities When I am weake then I am strong saith the Apostle And Christ himself hath commanded us that we receive him that is weake in the faith not to cast him off from our fellowship and society surely then he will not cast off his people for their weaknesse and ignorance neither will he any way neglect them for some failings Christ doth beare with the infirmities of his people in relation to his Office of Priest-hood so saith the Author to the Hebrews Chap. 2. 17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull High-priest in things pertaining to God to make reconciliation for the sins of the people for in that he himselfe hath suffered being tempted he is able to succour them that be tempted That is Christ was like to his Brethren in all things sin excepted to the end he might be a faithfull High-priest never to neglect his people at any time but in all their flips and oversights to shew them mercy and hence it is he hath taken our weaknesses upon him as a pledge to testifie and assure us that he will both pity and help us Now in that the Apostle saith He being tempted is able to succour them that are tempted He doth not mean that Christ received any ability by his temptatations but he would assure us thereby that Christ is willing to succour us under temptation as one that hath undergone temptations himselfe Now the truth of this appears yet more in the following words wherein we have a sweet compellation or ravishing forme of words O thou fairest among women Christ doth here commend the excellent and surpassing beauty of his Church not withstanding all her deformities and blacknesse spoken of before She was deformed and black in the eyes of the world and also in her owne apprehension but faire and beautifull in Christ's eye and shee was not onely of some meane or ordinary beauty but the fairest among women The Hebrew Japhet faire signifies faire or beautifull not onely in respect of colour and complexion but also in a just symmetry or proportion of parts for both fairnesse of complexion and proportion of members makes the most compleat beauty The word doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum esse venustus decorus fuit import such a beauty as attracteth love and draweth approbation or good liking Sometimes the word is used in a double forme to increase the signification of it and then it signifies the most transcendent and very excellent beauty so it is used concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 45. 3. Thou art fairer then the Children of men Psal 45. 2. That is thou art much fairer then all the Sons of Adam this fairnesse is not onely meant of the body but of the mind and of the understanding such beauty is called The beauty of wisdome Ezek. 28. 7. This beauty consisteth in wisdom and holinesse it is the beauty of all spirituall graces of the Saints as faith love patience humility c. it is not an outward beauty of the body but an inward beauty of the soule The word importeth as I hinted before such beauty as attracteth love and approbation for the same word is attributed sometime to Cattell Genes 41. 2. Sometime to Trees Jer. 11. 16. And to all the works of Gods hands Eccles 2. 11. So that it is applied to such things as doth draw and win the affections of man yet Christ addeth to this beauty by saying The fairest among women The most comely beauty is usually set forth by women as strength and valour is set forth by men and when he saith Faire among women he meaneth more faire then other women or the fairest of woman-kind thus Mary the Mother of Christ is called Blessed among women Luke 1. 28. That is more blessed then other women so the Lyon is said to be strong among Beasts Prov. 30. 30. That is the strongest among Beasts Now the meaning must needs be thus that the Church is far more excelling in all spirituall beauty beyond all earthly and temporall beauty however shee seemeth black in her owne eyes as all the Saints are privy to their own deformities and however others doe contemne her esteeming her to be void of beauty yet unto Christ shee seemeth to be most faire There are many in the world that have a shew of externall beauty and are adorned with many externall Ornaments but their beauty in the eyes of Messiah is nothing comparable to the beauty of the Saints who indeed are base and contemptible to carnall view but yet by their spirituall beauty and Ornaments they excell them all Hence it is Christ calleth the Church the fairest among women Now from this insinuating sweet compellation of Christ to his Church Observe First That Christs doth win the affections of his Saints by sweet insinuations He doth as it were insinuate and get into our affections before we are aware Hence it is that he useth such sweet termes of relation to his people as Love Dove undefiled Spouse Brethren Children Friends Sonnes and the like all to insinuate and get within their hearts and that for these ends First to assure them of his good will love delight and acceptation I call you no more Servants but friends saith he Because that I receive from the Father I declare it unto you John 15. 15. That is you are my Friends and I deale with you as a friend and by this you may take notice of my love and friendship towards you because I reveale unto you the mind of my Father Secondly to cause them to take notice of his grace and love The Saints of Christ are often complaining of blacknesse and deformity but seldome acknowledgeing their beauty and fairnesse they can often see their meannesse but not their riches their weaknesse but not their strength their sins but not their graces The Church here had called her selfe black but Christ calleth her faire shee was something blackish in her owne eyes but exceeding faire in Christ's eyes Now that the Church might apprehend her owne beauty
and savory in it self yet the Saints come to the sense and feeling thereof most of all by the publishing and displaying of the Gospell The Virgins were most sensible of Christs graces when his name was an Ointment powred forth The most full and perfect odours that are and the most sweet and pretious Ointments in the World are never felt so savory as when they be powred forth As the Box of pretious Ointment when it was broken and powred on Christs head the savour thereof filled the house Mark 14. 3. For by the Preaching of the Gospell or the powring forth of Christ's name his fame glory and renowne is made knowne in the World according to that in Luke 4. 14. There went out a fame of him throughout all the Region round about and he taught in their Synagogues being glorified of all This was that the Apostle rejoyced in and said Now thanks be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one a Savour of death unto death and to the other a Savour of life unto life 2 Cor. 14 15 16. Now the name of Christ is powred forth when all his vertues and graces are displayed and laid open when it is declared that he hath fullfilled all righteousnesse and that he hath offered up himselfe by the eternall Spirit without spot unto God and that he hath appeased the wrath of his Father and made perfect reconciliation for the sins of his people thus is Christs name as a pretious Ointment powred forth Againe when Christ is set forth in his beauty to be Fairer then the Children of Adam to be the chiefe of ten thousand in his love free rich and everlasting in his graces to be compleat and full in his Offices to be a most excellent Prophet Priest and King in his riches to be the Heire of God and of Heaven in all the operations of his Spirit working Sanctification and all needfull graces in his Saints in all those rich and costly gifts which he doth bestow on his people redeeming of them with his pretious Blood sanctifying of them with his pretious graces enriching of them with his pretious promises reviving of them with his pretious love comforting of them with his pretious Spirit and enabling of them with pretious Priviledges when all these things as I said are opened and displayed then is Christs name as it were as a Box of the good Ointment broken and powred forth then there is smelt that blessed savour that causeth the Virgins to love him The Ministers of the Gospell may learn here and see what their duty is and which way they should imploy their whole strength namely to display those treasures of grace and to publish and spread before men those manifold transcendent excellencies and all those wayes of shining glory which are in Christ to draw and allure poor souls to come unto him Who will seek after that which he knows not of But who will not seeke after a pretious Jewell O then Let Christ be laid open in his natures in his graces in all his shining excellencies dignities and vertues that so his fame being spread and his name powred out as sweet Ointment by this means multitudes may be drawne unto him Againe the powring forth of Christ's name by the Publishing of the Gospell will be as effectuall unto those that receive it as Ointment is to the body unto which it is applied So that looke of what effects or use the most pretious confections are to the body of man of the same effect and of far greater use is the powring forth of Christ's name to the soule First Ointments are compounded of very rich and costly things In this respect the Ointment that Mary anointed Christ withall was called Pretious because saith Judas Much might have been given for it Mark 14. And of the pretious things which King Hezekiah shewed to the Ambassadors of the King of Babylon this was one namely the Good Ointment 2 Kings 20. 13. So is the Gospell a compound of rich and costly things it is a treasury full of Heavenly wisdome and Divine Revelation it is called Riches of glory Col. 1. 27. And the wisdome and power of God 1 Cor. 1. The Gospell is rich in its priviledges in its matter in its effects in all the promises therein contained In a word the divulging of the Gospel is a displaying and spreading before men all the riches of God and of Christ the riches of wisdome the riches of power the riches of love the riches of mercy all which are eminently shewed forth in the Gospell This is that the Lord told Moses when he said I will make all my goodnesse to passe before thee Exod. 33. 19. Now what doth the Lord meane by all his goodnesse but onely a Proclamation of the Gospell unto Moses The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin c. Exod. 34. 6 7. Secondly Ointment is a signe of joy and comfort and with such they were wont to be anointed at Feasts Amos 6. 6. And they used it in signe of joy Eccles 9. 7 8. Thus the Gospel is called Tidings of great joy Luk. 1. 19. And good Tidings Isa 61. 1. The Gospell of great joy Luke 2. 10. because it brings a glorious joy along with it Thirdly Ointment healeth wounded bodies and knitteth up the joints which are broken Luke 10. 34. So the Oile of Gods grace heals the bruises of the Souls of those that are broken in Spirit Thus we have it in Isa 61. 1. The Lord anointed me to Preach glad tidings to the meeke and he hath sent me to bind up the broken hearted c. Fourthly Oile doth make the face to shine Psal 104. 15. Eccles 8. 1. So the Gospell putteth a shining and glorious lustre on the faces of those to whom it comes It is said of Stephen That the Jewes looked stedfastly on him and saw his face as it had been the face of an Angell Acts 6. 15. It makes mens faces shine as did the face of Moses when he had beene with God on the Mount Fifthly By Ointment were Kings Priests and Prophets Anointed to their Office So by those graces brought by the Gospell the Saints are Anointed by Christ to be Kings Priests and Prophets they are so made by Christ unto God and his Father Revel 1. 6. The Gospell giveth men the highest Priviledges in the World to be Kings and Priests unto God to be a royal Priest-hood a holy Nation a peculiar people yea a whole Nation of Kings Priests and Prophets Thus the Gospell is as Ointment powred forth to the unspeakable delight of the Saints drawing and ravishing the minds of them that heare it sweetly to imbrace Jesus
and he shall send you another comforter c. And the comforter which is the holy Ghost whom the Father will send in my name c. John 14. 16. 26. And Christ saith that he will send the Comforter Iohn 15. 26. But when the Comforter is come whom I will send you from the Father c. The Father sends the Spirit in Christs name and Christ sends him from or in the name of the Father Lastly the Comforter is said to come of himself Ioh. 16. 7. Thus it was in the creation of the world Gen. 1. 1. God or Elohim created the heaven and the earth In which place the verb bara being of the singular number doth signifie the most simple essence of God and the Substantive Elohim being of the plurall number notes out unto us the Father Sonne and Spirit So all the works of creation redemption calling glorification are joyntly and also variously and promiscuously attributed to the Father Son and Spirit So here we will make c. The Father Son and Spirit do joyntly work in the adorning of the soule Hence observe First That workes of grace are very glorious works The excellency of the worker sets forth the excellency of the work God made all things very good at the first And as for man let us saith God make him in our owne image which phrase in our image signifieth the unity of the essence of God now this image was very glorious and is called the glory of God Rom. 1. Now all the works of God are glorious The heavens declare the glory of God and the firmament sheweth his handy-worke Psal 19. 1. But much more glorious is the work of grace or the new creation made upon the soule which is the renewing of it according to the image of God Col. 3. 10. And a changing of the soule into the same image 2 Cor. 3. 18. This image is a glorious image and it is a glorious work to frame it upon the soule This work is so glorious that it commends the work-man and framer thereof and the worker of this grace is so glorious that his worth magnifies the works that he doth Secondly observe That all our graces both in the beginnings and encreasings of them are from God Christ is called the beginner and finisher of our faith Heb. 12. 2. He is the Alpha and Omega the first contriver and the last finisher of all our work hee that hath begun a good worke in us is the same that must perfect that worke untill the day of Christ Every good gift as also the increase thereof is from God Jam. 1. 17. The Apostle attributes all praise to him that is able to doe exceedingly abundantly above all that we aske or thinke according to the power that worketh in us Eph. 3. 20. It is a magnificent power that worketh in us and that power only can worke abundantly more for us As our bodies came naked into the world so did our soules Ezek. 16. 4. It is the Lord that decketh and adorneth us with grace vers 12. 14. It is from Christ we must receive gold to enrich us and white raiment to cloath us Rev. 3. 18. We put on the new man as garments which are additions to our nature given us of Christ wee are poore it is hee that doth enrich us naked he cloaths us deformed he beautifies us miserable he makes us happy in a word he works all our works for us Borders of gold with studs of silver Now we have the work it selfe commended to us in two degrees 1. In borders of gold 2. In studs of silver Borders or rowes the word is the same that wee had in the former verse and signifies an orderly disposition of things setting of them in frame and order as in a row Rowes of gold The word Zahab is rendered gold from the clearnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendor coeli qui similis est colori auri and brightnesse of the colour of it for the clearing of the Heavens comming from the North is like the colour of gold This sheweth the excellency of the matter from which this form is made to wit of gold Rows of gold he spake of rowes in the former verse but here hee addeth rowes of gold which implyeth an addition and enlargement of grace With studs of silver The word translated studs signifies some little point or print fathing coming of fixing or fasting a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punilum a figendo vel insigendo plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puncta Buxt in lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek translation readeth it thus wee will make likenesses for thee with prints of silver The Apostle useth the word stigmata marks speaking of suffering hee calls them the marks of the Lord Iesus Gal. 6. 17. Some understand here by the borders of gold the foundation of a Christians hope the very ground work of his faith and the studs of silver to be the superstructure put into the edifice or building according to that of the Apostle where he exhorteth the Hebrewes not to stay at the foundation or ground-work but to goe on to perfection Heb. 6. 1. And because wee are saved by the foundation and not by the edifice built thereon according to 1 Cor. 3. 10. So referring the first to our justification and the second to our sanctification as to the fruits flowing from our sanctification that is works of sanctification Others understand the words for the increasing of graces and the bringing of the Saints from glory to glory 2 Cor. 3. 18. From one degree of grace to another and this is taken from the nature of Gold because it will be beat out to a very large substance And as for the prints of silver they make it an allusion to that place in Prov. 25. 11 12. where it is said a word spoken in his place or aptly is like apples of gold with pictures of silver As an ear-ring of gold with an ornament of fine gold so is a wise reprover upon an obedient eare Which doth declare unto us that reproofs well given and well taken are as beautifull ornaments unto the Saints Or wee may understand it of the glorious Ordinances and graces that should be dispensed in the times of the Gospel and how they should far exceed those carnall ordinances under the Law according to this the Lord speaks in Isa 60. 17. For brasse I will bring gold for iron I will bring silver and for wood brasse for stones iron c. This was a promise that the Lord in the dayes of the Gospel would make all things better and make a through-alteration of Ordinances hee would demolish all carnall Ordinances and set up those that are spirituall We may understand the words to be a promise of a new supply of graces and strength that Christ would give unto his Church or of the glorious ordinances and graces
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
the Forrest Vers 3. As the Apple tree among the trees c. 2. The effects or fruits of Christ and they are double 1. A fervent desire in the Church toward Christ I exceedingly delight to sit under his shaddow Vers 4. 2. Christs loving provision made for her He hath brought me into the banqueting house c. Vers 4. This was as a cause of love-sicknesse to the Church upon which follows these effects 1. A patheticall exclamation or suddaine outcry of the Church Stay me with Flaggons and comfort me with Apples for I am sick of love Lastly a remedy follows this disease His left hand is under my head c. Vers 6. 1. For the Churches comparison in these words As the Apple tree among the the trees of the wood so is my beloved among the sonnes In which we may consider fowre things 1. What the Tree is that is here spoken of 2. The place it groweth in to wit in the Forrest 3. The person resembled by this Tree 4. The persons resembled to the place of the trees growth The Apple tree here spoken of is expressed in the Hebrew by the word Tapuach expounded in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malus arbor malum fruct us by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Malus Some thinke that Malum an Apple comes from Malum evill because sin came first into the world by eating of an Apple But others unto whom I incline think that it comes from Malo I more will or desire because it is passing pleasing to nature it being a fruit which man much desireth and delights in An Apple tree is commended to us in these respects 1. For its comfortable shaddow that it giveth as appears in the following part of the Verse it being a tree of a spreading nature 2. It is very fruitfull as likewise appears in this Verse the Apple tree is fruitfull above all the trees of the Forrest which bring forth no fruit or else they bring forth wild harsh and sowre fruit not fit for food 3. The Apple tree hath more variety of fruits then any other tree whatsoever so that it can hardly be reckoned up how many various sorts of Apples there be and that of different tast 4. It is very pleasant in tast 5. It is very sweet and refreshing unto the sense of smelling as thereby a quickning power is conveyed into a fainting weake body Now by this is held out the plentifull supply of grace in Christ flowing downe upon all his Members Hence Observe That the Saints find a sweet supply of all grace in Christ For looke of what use and comfort the Apple tree is to mans body the same and much more is Christ unto the soule Christ is a shaddow of protection unto his people fruitfull in his communicating of grace he aboundeth in variety of all his graces his fruit is good to the tast and sweet unto the sences of the soul cheering and comforting those that are weake by communicating of those graces to them Christ hath in him sufficiency of all grace relative and suitable to all conditions as Job saith that he was eyes to the blind and feet to the lame and a Father to the poore so is Christ made every thing to Believers in proportion to their wants As Elisha when he raised a Child to life Put his mouth upon the Childs mouth his eyes upon the Childs eyes his hands upon the Childs hands still similar parts were applied to similar so doth Christ apply himselfe to us in a relation suting and answering to every necessity This of the Apple tree Secondly the place of this Apple trees growth it is among the trees of the wood or of the Forrest or Grove among wild trees begrowne over with mosse and without culter trees that bring not forth fruit meet for man that are either barren or else they beare wild sowre bitter and unsavory fruits such as is food for Hogs and wild Beasts rather then for man Such is the state of all the Sonnes of men by nature for so saith the Apostle in Rom. 11. 24. that we are wild by nature not as we were first made but as we were corrupted in Adam and so derived from him to his posterity and therefore he saith we were graffed in contrary to nature That is we are ingraffed in to Jesus Christ by some means which is above nature Now Christ far excelleth in beauty fruit and comfort all the Sonnes of men Thirdly the person affimilated to the Apple tree it is Jesus Christ the Churches Beloved from whom shee receives life health and every saving grace of the Spirit The Hebrews expresse Beloved by the word Dod which is the same in signification with David as was hinted before in Chap 1. 13. Christ is the Churches Beloved he loved her first therefore her duty is to love him againe and therein shee faileth not although shee be not able to love him so perfectly as shee ought nor in such a measure as he loveth her Fourthly the persons resembled by the Forrest trees they are termed Sonnes not sonnes of men yet the adjunct of men may be added and so it may be meant of all the Sonnes of Adam whom Christ far excelleth as it is said of him in Psal 45. 3. Thou art fairer then all the sonnes of Adam The Church considers Christ not exalted but here on earth in his estate of humiliation not sitting in the Heavens but pitching his Tabernacle among men And therefore it cannot be that Christ is here compared unto the Angells which are called the sonnes of God Job 1. 6. unto whom in this estate and in respect of taking our nature and for the suffering of death was somewhat inferiour Heb. 2. 7. but in respect of the former similitude of the trees of the wood we may understand it of all earthly creatures as the Kings and Potentates and wise men of the world these are called sonnes as the peoples of the world were called Daughters in Vers 2. Thus the King of Assyria is likened to a Cedar in Lebanon under whose shaddow dwelt all great Nations Ezek. 31. 3. 6. And Nebuchadnezzar is likened to a tree strong and high under which the beasts of the Earth dwelt c. So the Church doth extoll her beloved above all the great ones in the world he being the Prince of the Kings of the Earth Rev. 1. 5. These things remembred let us see what is inferred First Observe That all men by nature are like the Trees of the Forrest which bring forth nothing but sowre bitter and unsavory fruit All the fruits that man produceth by any naturall ability it is like the fruit of a wildernesse wild bitter and unsavory Secondly Note Christ is the Churches Beloved Christ loved us and gave himselfe for us he loved us when we were not yea when we were his enemies we were reconciled unto him hence it is that the Saints love Christ Thirdly Note That
her forasmuch as the fruit of the Vine excelleth the fruit of the Apple-tree and is much more comfortable unto the heart Hence Observe That Christs love unto his Church increaseth more and more It is like Nilus and Jordans waters overflowing their banks not that Christs love doth admit of any increasings or decayings but in respect of the manifestations thereof it is sometimes augmented for the spirituall consolation of his Church for so saith the Apostle For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. And Israell shall grow from strength to strength Psal 84. 7. Christs love never lessenneth nor decayeth but it is constant and firme it is like the water of the sanctuarie which abounded more and more it begins in a drop and ends in an Ocean and like a sparke converteth into such a flame as that it shall consume all drosse and stubble before it Secondly By this banquetting house is noted all those rich and costly things which Christ and his Church doth banquet withall which are not trash and drosse and beggarly scraps but those rich and precious delicates of Heaven Hence Observe That Christ communicateth all his sweet gifts to his Church Christ doth communicate his Spirit unto his Saints with all the fruits thereof as love joy peace long-suffering gentlenes meeknesse temperance Gal. 5. 22. 23. And the Saints are never satisfied untill Christ have filled their soules with divine graces which they are made partakers of by faith they feed upon Christ Crucified My flesh is meat indeed and my blood is drinke indeed John 6. That is true spirituall food In Christ there is all fullnesse whom then can the Saints want For if there be light in the Sunne the Aire cannot be darke if there be sap in the stock the branches cannot be dry if there be fullnesse in the Fountaine the streams cannot be empty Christ is the Olive-tree that standeth before the ruler of the whole Earth and emptieth it selfe by the pipes and Conduits of his word into the golden Candlesticks of his Church Zech. 4. Light and grace in the ministration of holy Ordinances flow from him for in him there 's righteousnesse there 's life there 's peace there 's joy even unspeakeable and glorious as the Apostle saith I Peter 1. 8. Thirdly by this house of wine we may understand it of the Scriptures or of the assembly of the Saints who are the house of God and unto whom is afforded all spirituall comforts signified by wine And thus wisedome which is meant of Christ is said to have built her house Prov. 9. 1. That is Christ who is the supreame wisdome yea wisdome it selfe hath prepared him a Church and 't is added shee hath hewn out her seaven pillars that is he hath many chiefe props and stayes which are principall parts of his Church his house being built in Vers 2. he prepares for to make a great Banquet the Text saith She hath killed her Beasts shee hath mingled her wine shee hath also furnished her Table Wisdome is compared to a stately Queene that makes a Feast and keeps open house as we use to say for all commers So is the Kingdome of Heaven likened to a King that married his sonne Mat. 22. 2. And they are blessed and happy which are called to this supper Revel 19. 9. And in that it is said shee hath mingled her wine it alludeth to the custome of the Jewes who because of the hotnesse of their Countryes did use to powre out or mingle their wine with water to allay the heat of it So doth Christ quallifie and fit heavenly food and makes it suitable to our appetites Now wisdome hath built her house and mingled her wine c inviteth the simple to come and eat of her bread and drinke of her wine Vers 5. And so Christ in Song 5. 1. saith Eat O my Friends drinke yee drinke abundantly O beloved Thus much for the first favour of Christ towards his Spouse to wit his conveying her into the house of wine The second favour manifested by Christ to his Church followeth And his banner over me was love The spreading of a Banner or the lifting up of a Standard is mentioned in Isa 49. 22. Behold saith the Lord I will lift up mine hand to the Gentiles and set up my standard to the people c. The end of Gods seting up his standard here is noted to be for the drawing in of the Gentiles which banner must needs be meant of the displaying of the Gospell And Christ layed open in the Gospell is said to stand for an Ensigne of the people and to him shall the Gentiles seeke Isa 11. 10. And he shall be set an Ensigne for the Nations Vers 12. This Banner or Ensign hath allusion to the manner of Captaines who by their setting up of their Ensigne doe gather their Souldiers together So Christ the Captaine of our salvation doth gather and draw a people to himselfe by the setting up his Standard of the Gospell and by displaying the colours of his truth The standard of his word of life he lifts up among his people calling them by the display of his banner unto himselfe Secondly the displaying of a Banner signifies terrour to the adversaries and victory to the Church shee is said to be terrible as an Army with Banners Cant. 6. 4. 10. And the Church in signe of victory saith Wee will shout joyfully in thy Salvation and in the name of our God we will set up the Banner Psal 20. 6. The Israelites were every one to pitch by his owne Standard Numb 2. 2. So must the Saints pitch under Christs Standard of victory and defence Hence Note That Christ obtaineth victory over all his enemies and is a defence to his owne people But we are farther told whereof this Ensigne was made and set up and that was of Love His banner over me was Love Love here is meant of that wherewith Christ hath loved us 1 John 4. 10 by which he redeemed his Church Ephes 5. 26. This love is the Ensigne that he displayes over us for provoking us to come unto him yea all his severall loves are displayed in his glorious Gospell as an Ensigne or Banner to gather together unto him all his Saints Hence Observe That all the Saints and chosen of God are drawne unto Christ by his love For the love of Christ is the Ensigne spread by which he draweth all his Saints unto him and none are drawne but those onely over whom the same Ensigne is displayed Now this banner is spread when the Gospell is preached and the riches of Christ's love laid open whereby the faithfull are drawne to Christ What love is like to his who hath given himselfe for us when we were his Enemies Rom. 5. Who washed us in his owne blood Rev. 1. Here then is the principle and ground of all our obedience or of our praise and that is love which love
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
destitute of the saving knowledg of God and of Christ according to the saying of David Psal 14. 3. There is not a man that understandeth c. And of the Apostle 1 Cor. 2. 14. The naturall man perceives not the things of the spirit of God because they are spiritually discerned That is they are to be taken and understood in a spirituall and heavenly sense to which the carnall man's reason cannot reach unlesse hee be enlightned by the holy spirit And again in 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost That is no man can say Jesus is the Lord who hath bought and redeemed him but by the instinct of the holy Ghost 2. In conversion we are meerly passive in respect of the grace which commeth from without a man and preventeth him because there is no power in man to prepare himselfe to grace or to receive grace being offered unto him or to will any thing that is good for we are dead in sin Now the dead man is only passive in respect of his quickning Eph. 2. 5. Even when we were dead in sinnes hath hee quickned us together with Christ That is he is dead in sin who hath not the life of grace in him so that by the quickning power and operation of the spirit is begotten in the will of man a spirituall principle of grace for the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man but notwithstanding the understanding doth also concur not to the conversion but in the conversion because mans conversion is not wrought without his consent so that the holy Ghost worketh and of unwilling he makes us willing not as free Agent but only in respect of obedience and subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who shined in our hearts And again the Apostle saith Phil. 2. 13. It is Certum est nos velle cum volumus sed ille fecit ut velimus qui operatur in nobis velle Aug. lib. Arbitrio cap. 2. God who worketh in us both to will and to doe of his own good pleasure Where the will is not understood of the substance of the will but of a new quality Agreeable hereunto is that of a Father It is certaine that wee will when we will but hee causeth us to will who worketh in us to will But we must note also that the will is active in conversion and it followeth the holy spirit who draweth it for the holy Ghost doth so bend and incline our wills that he causeth us to will good perfectly so there is Act us elicitus an act of the will drawn forth whereby it doth close with Christ which indeed is an act of faith But this act of the will doth not onely depend upon a principle or habit of grace ingenerated but also upon the secret operation of the holy spirit according to that in John 6. 44. No man can come unto me unlesse the Father draw him And though this act of the will be drawn out freely yet unavoydably and efficaciously John 6. 37. Whatsoever my Father giveth mee shall come unto mee Now in all the actings of the will in conversion it is but as an instrument of the holy Ghost it is first acted by the spirit and then it acts according to the actings of the spirit upon it 3. The Saints are insufficient of themselves after conversion to follow Christ Without me saith Christ yee can doe nothing John 15. 5. That is you can do nothing that 's good or acceptable Thus the Apostle testifieth of his spirituall life I live yet not I but Christ liveth in me Gal. 2. 20. And again the Apostle saith By the grace of God I am that I am and the grace in mee was not in vain but I laboured more abundantly then they all yet not I. It is not I that have taken such pains though he did it in much travail and wearinesse YET NOT I. Neither was it the grace of Christ that was in me but the grace of Christ which was with me 1 Cor. 15. 10. That is I was thus inabled for the work of the Gospel not by any power that was in me but it was by the flowings in and the actings of the Spirit of grace upon my soule Obserue 2. From the effect of the Churches prayer We will run after thee That the Saints when drawn by Christ have a will to follow Christ This the Apostle testifieth of himselfe Rom. 7. 18. To will is present with me but how to perform that which is good I know not This will appeare if we observe the nature of the will it is elicita not coacta inclined and drawn forth not compelled and constrained will should be no wil if it were so for the will is absolute and free no coactive force can be used against it unlesse it be such as is pleasing and delightfull to it The old saving is ducimus volentem and trahimus nolentem we lead him that is willing and draw him that is unwilling but when Christ is said to draw us he useth no compulsion ot coaction but it 's done by the sweetnesse and efficacy of grace and by the secret operation and working of the spirit convincing the judgement perswading the affections inclining the heart and swaying the will There is in the bringing of the soule to Christ Trahere and Venire the Father is said to draw us John 6. 44. And here Christ is said to draw us now this notes to us the efficacy of grace and that Almighty power by which wee are drawn unto Christ Hence it is that the Apostle saith God who commanded the light to shine out of darkness hath shined into our hearts c. 2 Cor. 4. 6. Now Gods word by which he commanded light to shine out of darkness is a very operative word Let there be light saith God and there was light Gen. 1. 3. Such an Almighty operative and powerfull word goes out from Christ to draw a soule to himselfe And thus his grace works so sweetly upon our hearts whereby wee come freely and cheerfully and therefore we are said to come unto Christ Now the will being 〈◊〉 〈◊〉 and 〈◊〉 drawn to Christ it is made to will good freely really and compleatly The office of the will is either 1. To choose 2. To refuse 3. To suspend 1. The regenerate will doth will all good and nothing but good for good is it's proper object therefore it can properly choose nothing but good therefore saith the Apostle If then I doe that which I would not I consent unto the law that it is good Rom. 7. 16. 2. It refuses all evill and nothing but evill the regenerate will cannot properly choose any evil because it is not it's proper object it may fall into evil but still
there is a secret dislike of it so saith the Apostle For that which I doe I allow not for what I would doe that I doe not but what I hate that I doe Rom. 7. 15. 3. The will suspends it's actings in dubious things when it knows not whither a thing be good or evill it suspendeth and when it knows not whether such a thing be truth or errour it will suspend it 's either choosing or refusing of it it will not venture in the dark like unto the unregenerate will but suspendeth it's actings because whatsoever is not of faith is sin Quest Whether the regenerate will may not choose that which is evill and be unwilling to that which is good Answ 1. The regenerate will cannot will any evill fully and compleatly So saith the Apostle what I doe I would not But there may be a kind of veleity or willingnesse to evill but not a compleat will even as corrupt nature may have a kind of veleity to that which is good as a corrupt regenerate man may have some kind of willingnesse to do a good action but hee never wills the good of the action his will to good is therefore incompleat and so it is with the regenerate will in respect of evill it never wils evill as it is evill it goes not out with full purpose and consent 2. The holy will cannot properly refuse anything that is good because it is it 's proper object but the will that 's good may be so much depressed and kept under by temptation or by desertion and such like distempers that it cannot draw it selfe up to the height of it's actings so that there is not that agility strength and vigour as there is when it acts more strongly but however it wil 's good truly and it goes forward still though not with that vigour and eagernesse as if otherwise it would Put though the will of the regenerate be set free unto good yet wee must so understand it that the regenerate will cannot doe good of himselfe Hence it is the Church desireth that Christ would draw her continually without whose help shee is not able to runne after him Where grace over-swayes the heart there is a readiness to obey and constantly to follow Christ but so as it always proceedeth from Gods spirit leading and drawing forth of the will even as a Mother by leading her child causeth it to goe which otherwise could not so the Lord draws forth leads and directs our affections according to the actings and good pleasure of his owne spirit our wills are but instruments for the holy Ghost and can doe nothing without the breathings in of his spirit upon them This the Apostle testifies of himselfe I am able to do all things through Christ that strengtheneth me Phil. 4. 13. And again he saith He that hath begun his good worke in you he will also finish it untill the day of Jesus Christ Phil. 1. 6. We cannot work that which is good with grace received unlesse there be the continuall flowings in of Christ's Spirit to carry forth the soul in it's workings So that free grace is in the beginning middest and end of all our workings Herein we are made happy without any merit that wee should be unto the praise and glory of the riches of his free grace 3. Observe The life of a Christian is as the running of a race 1. The whole life of a Christian is here termed a running and by the Apostle called a race 1 Cor. 9. 24. And again saith hee I have finished my course 2 Tim. 4. 7. 2. In respect of the readinesse of the minds and affections of the Saints they are said to delight in the law of the Lord Psalm 1. 2. The word Chephets is voluptas prompta voluntas a delightfull and ready will as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit optavit desideravit delectatus bene affectus fuit placuit complacuit that taketh abundance of joy delight in that which he doth it is to embrace with love and good will yea with a pleasurable love and an affectionate will and desire unto a thing Hence the Lord promiseth to call the Church Chephtsabah that is my pleasure in her Isa 42. 4. And so David saith of the Saints Cheptsiham that is my pleasure in them Psal 16. 3. And so Eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. in Psal 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein This denotes to us the election of the will the readinesse of the affections and the complacency and delight of the heart of a Christian in walking with Christ the wayes of Christ yeeld nothing but pleasure and delight to a gracious heart 3. In respect of speedy performance of actions Satans industrious compassing the earth caused Job to send speedily for his children to sacrifice unto the Lord Job 1. 5. And it is said Abraham rose up early in the morning and sadled his asse c. when he was to offer up his son a Sacrifice And David saith I will runne the way of thy commandements Psal 119. 32. And in vers 60. I made hast and delayed not to keepe thy commandements or I distracted not my selfe to wit with the cares profits pleasures of this life Agreeable hereunto is that of Paul when he was called by God to preach the Gospel among the Heathen he saith I conferred or I consulted not with flesh and bloâ—d Gal. 1. 16. That is I did not consult with carnall reason or with fleshly arguments but was obedient to the heavenly revelation or vision 4. The Saints run in respect of perseverance hence saitht the Apostle So runne that yee may obtain 1 Cor. 9. 24. Which implyeth there be some that run which do not obtain but the Saints do renew or change their strength Isa 40. 31. That is when they are weak and feeble they shal have a new supply of spiritual strength from Christ the fountain of strength whereby they shall runne or persevere to the end and not be weary The Apostles hearty perswasion and confidence is That he who hath begun a good worke in the Philipians will perfect it untill the day of Jesus Christ Phil. 1. 6. And to this purpose saith the Apostle 1 Pet. 1. 23. You are renewed not of mortall seed but of immortall by the word of God which abideth for ever And 1 Joh. 3 9. He that is born of God sinneth not because the seed of God remaineth in him nor can be sinne because he is born of God That is he that hath the immortall seed of God's word and spirit within him cannot notwithstanding his infirmities finally faile or give over his hope but shall persist and persevere in faith and holinesse 5. The Saints run in respect of their strength having received a new principle of life from Christ by which they are enabled for all things They that want upon the Lord renew change or double their
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
love and affection wholly and entirely towards him alone To this purpose tends that of the Prophet when he prophesies of a remnant that should forsake idolatry he saith At that day shall a man looke to his maker and his eyes shall have respect to the holy one of Israel and he shal not looke to the Altars the work of mens hands neither shall respect that which his fingers have made either the groves or the images Isa 17. 7 8. In that he nameth groves images he hath respect to the diverse sorts of places which they had to worship their Idols their groves and shady places were such as they used in the heate of summer and their sunne-images set in sun-shiny places which they made use of in colder weather by these two therefore are all sorts of Idols and idolatrous services designed but the Prophet tells of a remnant that should escape all these and should look to the holy one alone They then that embrace the doctrines and inventions of men worshipping stocks and stones they commit abominable whoredome according as the word of God chargeth them Such as imbrace this world be called adulterers and adulteresses Jam. 4. 4. And covetousnesse which is idolatry Col. 3. 5. And such as did forsake the Lord their eyes went after their idols Ezek. 20. 24. And such are called eyes beholding strange women Prov. 23. 33. Those then that will be faithfull unto the Lord and be beautifull in his sight must have doves eyes they must with a single eye of faith looke upon Jesus Christ and love him and stay upon him alone and not upon the world or upon riches honours pleasures or any worldly contentment whatsoever The corporall eye must be like the Dove for simplicity and chastity this eye as our Saviour teacheth Matth. 6. is the light of the body and without the eye there is nothing but darknes in the bodie it is the window of the bodie which if it be not carefully watched will be a great inlet of evill The mentall eye which is the eye of the soule must also assimilate the Dove in all simplicity and so much the rather must the mind be simple chast innocent because it is the light of the soule and it sitteth at the soules helme steering all the outward senses according as it's selfe pleaseth And for those that are personall eyes the Ministers of the Gospel they should prepare the Church for one Husband even to present it as a pure Virgin unto Christ 2 Cor. 11. 2. To conclude the eye of the soule is the light of the soule and that is faith the delight then that Christ taketh in his Saints is the beauty of this eye of faith and this beauty shall never decay but wax more and more beautifull So much for the commendations given by Christ now followeth the like praise which his church returneth to him again VERS 16. Behold thou art faire my beloved yea pleasant also our bed is greene THe Church doth expresse the great liking she hath of Christ's beauty and thus she doth 1. By returning back his praise saying Thou art faire c. 2. By amplifying and enlarging his beauty or by adding to his praise by his amiable delectablenesse whereby he enflameth her heart yea pleasant As for the last clause Also our bed is green I think it is to be joyned with the last verse being a part of that joynt praise which belongeth both to Christ and his Church unto which I shall refer it Behold thou art faire c. The Church returneth the word Japhet faire unto Christ as if she should say yea rather thou art faire and whatsoever beauty I have I have it from thee I am Iaphet faire but it is because thou art Japhet fair my fairnesse springs out of thee who art the fountain of spirituall beauty and hast not the Spirit by measure John 3. 34. But in such fulnesse that of thy fulnesse wee have all received and grace for grace John 1. 16. Christ is the fairest of all the sonnes of Adam Psal 45. 2. From whom the Church receiveth all her fairnesse and beauty so that shee doth not assume the praise unto her selfe but giveth back to her Beloved from whom she had received it and unto whom it was due according to the practice of the Church in Psalm 15. I. Not unto us O LORD but to thy Name let bee the praise Shee addeth the praise of his amiable delectablenesse Yea pleasant The Church addeth another Epithite of love saying thou art Nagnim turned of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jucundus amabilis decorus gratus fuit which implyeth the very spring or flowre of beauty a tearm far before the former which signifies pleasant amiable delightfull beautifull Now the Covenant which the Lord made with his people in Zech. 11. 10. is called beauty or pleasantnesse And Moses desired that the beauty of the Lord might be upon them in the performance of his Covenant Psal 90. 17. And David desireth to remain in the house of the Lord all the dayes of his life that hee might behold the pleasantnesse of the Lord Psal 27. 4. Now all these things were fulfilled and compleated in Christ who by his heavenly Doctrines and words of grace and consolation to his people doth become sweet as the honey comb unto them and very pleasant All Christ's administrations of the covenant of grace are his staves of beauty and pleasantnesse From this high commendations of the Church given unto Christ Observe First That Christ is the fountain of all that spirituall beauty of the Saints As Christ had commended her graces so shee praiseth him for the cause of those graces For it is cleare that the Church hath all her beauty ornaments from him it is he that washeth her and makes her glorious Ephes 5. 26. It is most true that the beauty and glory of the heavenly new Jerusalem is exceeding great as it is set forth Revel 21. Yet the glory of the Bridegroom Jesus Christ far exceeds in beauty even as much as the Ocean doth the lesser streams for he is the fountaine of all glory and beauty Hence it is the Church returneth this praise unto him for he indeed is fair and comely Who can set forth the glory of Christ who can describe his beauty and comelinesse Not the carnall men of the world in whose account Christ had no forme or comelinesse upon him Isa 53. 3. And in respect of his depressed condition in the world and by reason of his deep sufferings his visage was marred more then any man and his forme more then the sonnes of men Isa 52. 14. Therefore hee was rejected of men Isa 53. 3. Hee was scarce deemed worthy the name of a man hee had no respect or estimation in the eys of the men of the world these see not his beauty and therefore praise him not but the Saints doe glory in Christ's beauty and comelinesse
doctrine of faith did as it were stay and uphold the Churches of Christ Of our house Our house Or the houses of us for the Catholick body is distinguished into sundry particular Congregations or Churches in every of which as in sundry Nurceries the Saints are brought up and Nursed The Church is called the house of God 1 Tim. 3. 15. which is Interpreted to be the Church of the living God the pillar and ground of truth And so the faithfull are called the house of God Heb. 3. 6. But what is this Palace It cannot be so properly meant of Heaven in which the Saints shall dwell for ever but rather of an house while they are yet in this World and this house is the Church of Christ she is the Temple of the living God Every faithfull soule is the habitation of Christ and hence it is that the Psalmist calls upon men to open the doors of their heart to receive Christ Lift up your heads yee gates and be ye lift up yee everlasting doors and the King of glory shall come in Psal 24. The beams of our house are Cedar The beams of this spirituall house are set forth by the matter they were of they were of Cedar Cedar is a Tree very common in Mount Lebanon and as some say like unto Juniper or rather to Cypres for leafe but for the Tree it selfe it is tall and strong and the wood of permament nature and of a very sweet smell and it rotteth not nor admitting any worme Now the Saints who are the beams rafters and materialls of this house are compared to Cedars in Psa 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters for goodlinesse Numb 24. 5 6. This wood was used in Solomon's Temple 1 K. 6. 36. And he made Cedars like Sycamore Trees which are in the val ' for abundance 1 Kings 10. 27. Prefiguring the Saints of whom the spirituall Temple of the Lord was to be built the Saints are as living stones put into the edifice or building of Christs spirituall Temple Thus is commended the matter of the beams of this house wherein is set forth the stability and strength of this house or houses Now followeth the seting forth of the excellency and statelinesse of this house And the rafters or gallerirs of firr Rafters or Galleries as the word borrowed from running intendeth Galleries were certaine walking places which were built on the tops of houses Now in such Galleries as these men were wont to walke and converse together So here these Galleries in Christs house may signifie the sweet conversing the Saints have with Christ in the communication of all his graces These Galleries are set forth by the matter they were of Of Fir Our Translation saith of fir some others Cypres the Hebrew Brothim whose singular for the forme of its Characture may be Brut is turned by the Latine word Bruta which was a Tree as Pliny recordeth Plinie in Lib. 12. Cap. 17. like to a broad Cypres tree with whitish boughs of excellent sweet savour much like unto Cedar This sets out unto us the excellency of Christs Galleries wherein he doth sweetly converse with his people and wherein his people doe contemplate of divine things These Cedars and Brutine trees may both be applied unto the persons of the Saints and also unto the doctrine of faith wherewith the Curch is built upon Christ the chief corner Stone as in 1 Cor. 3. 9 10 11 12. where the Apostle saith No man can lay any other foundation then that which is laid which is Christ Now saith he if any man build upon this foundation Gold Silver precious stones c. That is meant of the Saints who are the super-structure built upon Christ the foundation thus was the building of the new Jerusalem whose twelve gates were of pearles and the street of the city was pure gold Rev. 21. 21. Now all these similitudes doe set forth those holy persons and graces wherewith the Church should be adorned all those things signified by the houses of Cedar and by the Galleries of fir are strong and firme and very redolent and savory unto the comfort of the Saints and the glory of Christ In the Verse before Christ and his Church sung the prayse of their Bed here they sing the praise of their Houses Hence Observe 1. That the Saints are Christs house They are called the house of God 1 Pet. 4. 17. and the Temple of God 2 Cor. 6. 16. Heaven is his house where he manifesteth his glory and the world is his house where he manifesteth his power and wisdome but the Saints are his house where he manifesteth his especiall grace and favour The Lord dwells with the humble spirit Isa 57. 15. That is he is present with them to cheare and comfort them with his grace and spirit Now the Lord maketh use of the Saints as men doe of their houses 1. Men use to abide and be resident in their houses a house is a place of residence So Christ is alway present with his Saints by his Spirit unto the end of the world Matth. 28. 18. And lo saith he I am with you unto the end 2. Men doe refresh themselves by eating and drinking and the like in houses thus Christ is said to feast and sup with his Saints Revel 3. 20. Christ doth converse familiarly chearfully and comfortably with them as friends use to Feast and make merry one with another 3. Men doe take great delight and contentment in their houses as being a part of their worldly excellenency So Christ taketh great contentment and delight in his Saints The upright are his delight Prov. 11. 20. 4. Men lay up their greatest treasures and their most precious Jewells in their houses So doth Christ he comes into the soule his house to bestow his Jewels and to spread his treasures of grace there he makes the spirit of glory to rest upon his Saints 1 Pet. 4. 14. Now as the glory of Christs house is set forth so also is the glory of the beams or rafters thereof commended unto us You heard that these beams were applied to the persons of the Saints wherewithall the house of Christ is builded Christ is the Foundation and the Saints are the super-structure put into the building This is that the Apostle tells us 1 Pet. 2. 4 5. To whom comming that is unto Christ as unto a living stone yee also saith he as lively stones are built up as spirituall house an holy Priest-hod to offer up spirituall Sacrifices acceptable to God by Jesus Christ So Gods house is built of Saints of lively stones such as have received life from him this house is Gods dwelling place where he communicates both grace and glory And it is called a spirituall house because it is built up by the Spirit of God Now as Christs house is commended by the beams thereof so the beams or rafters are set forth by the matter they are of
grapes That is of wine made of Grapes Arius Montanus turnes the Hebrew according to the Letter thus Vnderprop me in the Flagons and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis Arius Mont. next words Comfort me in the Apples that is amidst the Flagons and amidst the fruit for the Text hath not the particle Eth with but the letter Beth which fignifieth in among sooner then With. And you may take the sense thus is if the Church should say O my welbeloved vouchsafe that thy Ministers towit thy Prophets Evangelists Apostles Teachers c. may apply unto me with all care and dilligence all the cordiall promises of the Gospell these are the full flaggons of that spirituall wine which onely can cheare and comfort me who am ready to faint and swoon amidst this divine Banquet my senses being weake to sustaine the strong odour of thy graces unlesse sustained by some spirituall assistance from them that are able sweetly and comfortably to apply the promises of the Gospell unto me Hence Observe That the promises of the Gospell yeild most comfort unto the Saints when they are sweetly applyed unto them The Church here desires to be sustained with flagons of the wine of Christs grace and consolation distributed unto her soule It is the explication of Christs excellency and riches and the applying of them to the hearts of the Saints that brings comfort peace joy-unspeakeable and full of glorie Hence it is that the Apostle saith Vnto me who am lesse then all the Saints is this grace given that I should preach among the Gentiles the unspeakable riches of Christ and make known unto all men what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ to the intent that now unto Principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God Ep. 3. 8 9 10. The Apostle doth testifie that he was to display and reveale the hidden mysteries of Christ unto the Gentiles by which meanes principalities and powers to wit the Angels who are very desirous to looke into and contemplate the manifold wisedome of God and the dispensing of gifts and graces in Christ to the Saints even these Angels might have a new proofe of the wisedome of God by the preaching of the Gospell Thus for the first request of the Church The second followeth Comfort me with Apples The originall Rapad signifieth properly to spread abroad as a bed to lye on so it is used by Job when he saith I have made my bed in the darknesse Job 17. 13. that is I have spread or prepared my bed wee may read it spread me a couch bolster me up or strow me a bed It was their manner then to strow their beds with hearbes or to stuffe and bolster them up Now the Church meaneth the same thing by these Apples laid as it were under her as in the former words by the flagons for they used beds at banquets and feasts Amos 6. 4. Or it signifieth her falling into a swoone and then shee alludeth to the custome of men who when others are swooning or fainting are wont to put strong smelling things into their nostrels so the Church meaneth that for her comfort and refreshing and restoring her againe as it were from death to life she would have the sweet smelling Aples to wit the comfortable doctrines and fruits of Christ that are brought out of Christs treasury both held and applyed to her that by that meanes she may be recovered Hence Observe That the only meanes to recover and refresh a soule that is ready to faint for want of the feelling of Christs love is to apply the sweet promises and consolations of the Gospell unto it For here the Church being inflamed with the love of Christ that she 's ready to swoone and faint in the middest of the banquet as it were for longing after her beloved crying out with patheticall exclamation Stay me with flagons comfort me with apples The Church having requested some aid and help shee rendreth a reason and declareth what is her distemper For I am sick of love Here wee have the reason of the Churches sicknesse enlarged from the cause thereof namely love she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit in languishing with desire to enjoy the comforts of her beloved The word cholah signifies sicknesse or weaknesse so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ for such is the condition of the Church often Now love is one of the strongest affections and therefore the sicknesse arising from it must needs be very sore as may be seene in the example of Ammon who was sick of love for his Sister Tamar 2 Sam 13. 1 2 c. now this sicknesse growing from love let us consider what love is It is an affection or motion whereby the will is inclined with desire of some good thing with a strong desire after the fruition of that good which is propounded to the soule The cause then by which the heart is stirred is the goodnesse of some object propounded to the sense and by the sense propounded to the heart Now then wee may understand the cause of this sicknesse to be either First The sence and feeling of Gods wrath due to her for sinnes and the curse of the Law according to that in Psal 90. 8. where the Psalmist saith Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance Whereupon it is said The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquitie Isa 33. 24. when their sinns were forgiven their sicknesse was healed Hence Observe That the apprehansion of wrath due for sin causeth sicknes in the soule Christ tels us That the whole need not the Physitian but they that are sick Matth. 9. 12. Sin-sick sinners will enquire and seeke the Physitian of soules The sense of miserie is the primum mobile the first mover that sets the soule in fainting and longing after Christ for when the soule findes it selfe in darknesse without light lying under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importance for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke The Saints are very impatient of Christs absence for he may withdraw himselfe for a while he may withdraw his light and comfort from the soule though he take not a way his love yet he may suspend the Acts of his love he may seeme to frowne he may so abscond and ecclipse his love that the soule for a time loseth sense and feeles not its owne happinesse Now when it is thus Christ seemes to be gone the comfort and assurance of his
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
Prophet Isaiah compareth the pride of the Jewes and their pharisaicall presumption upon their owne merits to the mountains as likewise too much dejection of minde to the valleys declaring that by the preaching of John Baptist to prepare the way of Christ Every valley shall be exalted and every mountaine and hill shall be made low and the crooked shal be made straight and the rough places plaine Isa 40. 4. That is such as in their owne conceit of workes are exalted like mountaines shall be cast downe by the ministery of the word and such as are dejected and cast downe in their spirits shall be comforted and raised up To the godly are incident smaller imperfections which are common to all the Saints and they are compared to little hils according to that of the Apostle Wee know that the Law is spirituall but I am carnall sold under sinne saith he for I allow not that which I doe for What I would that I doe not and what I hate that I do Rom. 7. 14. 15. And these smallest imperfections are great enough to separate us from God were it not for Jesus Christ But saith the Apostle There is no condemnation to them that are in Christ Rom. 8. 1. The Church doth yet further declare the manner of Christs comming VERS 9. My beloved is a Roe or young Hart behold he standeth behinde our wall he looketh forth at the window shewing himselfe through the lattice THe first clause of this verse would better have been placed in the eight verse it being the same for substance with it and only an illustration thereof we have the manner of Christs comming set forth by a comparison taken from a Roe or young Hart. Christ in approachings and drawing nigh to his Church is first compared to a Roe for swiftnesse because the Roe is a creature light of foot as appears 2 Sam. 2. 18. And so is a Fawne or young Hart as appears 2 Sam. 22. 34. where David praising God for victories saith He maketh my feet like Hindes feet that is very swift and nimble So that what the Church declares by this comparison is that Christ is swift and nimble like a Roe or young Hart to draw neer and comfort her Hence Observe That Christ is ready and maketh much speed to helpe and comfort his Church Whither we take the meaning of the words for Christs approaching neer the soul in the discoveries of his love and grace or Christs comming in the flesh for the more generall comfort of his Saints yet in both Christ is swift and ready and delayeth not when the appointed time is come Christ is more ready to helpe his Saints then they can imagine he is neer unto them that doe not thinke of him and he is most strong when his people are most weak Hence it is that the Prophet crieth out in his extremity saying Hast thee O God to deliver me make hast to helpe me O Lord Psal 70. 1. And againe he saith I stretch forth my hands to thee my soul gaspeth after thee as a thirsty Land Heare me O Lord and that right soone for my Spirit waxeth faint hide not thy face from me lest I be like one which goeth downe to the pit O let me heare of thy loving-kindnesse betimes in the morning Psal 143. 6 7 8. And in Psal 9. 4. O satisfie us early with thy mercy saith the Psalmist that is early in the morning after the darke night of afflictions Thus the Church listning and looking after Messiah's approaching shee having seene him but afar off now in the next words shee exulting-wise seeth and declareth him to be far neerer and introduceth him in a familiar way speaking unto her Behold he standeth behind our wall he looketh forth at the window shewing himselfe through the Lattesse The Church doth here signifie a more neer communion with Christ then shee had before when he was leaping upon the Mountaines and Hills and yet not so neer but the sight shee now had of him was imperfect there was still a wall betweene her and him which separated them The Church within doth see Christ but as under her walls looking in by the windowes and grates This neer sight and yet imperfect sight which the Church had of Christ may be considered three wayes in respect of the impediments to the sight 1. In respect of the Wall 2. In respect of the Windows 3. In respect of the Grates All which impediments were betwixt Christ and his Church Behold he standeth c. Behold is a word of attention as you have heard in the former Verse He standeth Or he waiteth or ministreth for the word that signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit perstitit mansit to stand metaphorically is put for waiting or ministring It is said in Nehem. 12. 44. that Judah rejoyced for the Priests and for the Levites that waited or stood that is that stood and ministred in the Priest's Office And so in 1 Sam. 16. 21. 21. David came and stood before Saul and Saul desired that David might stand before him that is to wait and minister before him This may well be applyed to Christ who is the minister of the true Tabernacle to wait and minister unto his people he waits how and when he may be gracious unto his Saints Hence Observe That Christ waiteth to doe his people good Standing is a posture of one that waiteth Christ is often said to stand and wait upon us for our good as Revel 3. 20. Behold I stand at the doore and knock c. Behind our Wall Some understand by this Wall the Incarnation of Christ when he appeared in our flesh John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the onely begotten of the Father full of grace and truth For Christ incarnate stood as it were behind the wall because his God-head was hidden in his Man-hood so that his deity being hidden under our flesh he is said to shew himselfe not fully but through the windows and grates Secondly others understand it of the wall of mans heart for such an expression we have in Jer. 4. 19. the Prophet bewailing the destruction of the walls of the City saith I am pained at my very heart it is in the Orig. I am pained at the walls of my heart Agreable unto this is that saying Behold I stand at the doore and knock c. Rev. 3. 20. Meaning at the doore of the soul The heart is called a Wall and a Door because of the power and Authority of it it rules and swayes the whole body As in Cities the strength of the City is in the gates and the walls there were their seats of justice in ancient times and there was munition stored up for war so that open the gates to the enemy and you give them all Now all the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till
the shadows of Mosaicall ceremonies and types but as it respects the Church in generall it is meant of all ignorances infirmities and troubles whatsoever For the words see them expounded at large before in Chap. 2. 17. there being only this difference betweene this and that place that there the Church desireth a sweet communion with Christ during the time of those shadows and darknesse she was under and here Christ promiseth her his presence so long as she should remaine in that condition I shall not stand now to open what these shadows are having spoken of them already in chap. 2. 17. But to proceed to the promise of Christ which is as followeth I will get me to the mountaines of myrrhe and to the hill of frankincense What may be that mountain and this hil according to the letter it must be such a mountain as hath his name of myrr and such an hil as hath his denomination from incense either because there it was gathered or else offered unto God what mountaine in Israel brought forth myrrhe is hardly knowne except it were Moriah which at first might be so called of the Hebrew word Mor in english myr in Greeke Myrrhe What hill is that that brought forth incense or frankincense it is evident from many places and even from this text where the word translated incense is in the originall Lebonah which may be termed Lebanon so Moriah and Lebanon may be the places here meant according to the letter But according to the mysterie Moriah may be both the one and and the other because the Temple was builded on Moriah 2 Chron. 3. 1. and there myrrhe and incens ewere dayly offered up to the Lord. It was on this mountaine that Abraham offered up his Sonne Isaac for a sacrifice for it was said In the mountaine of the Lord it shall be seene Gen. 22. 2. 14. Now if we take the words for the litterall Temple of Solomon with all the mysticall adjuncts of divine service namely from the odours dayly burned there then we may understand Messiahs speech better in more words thus O my beloved Spouse thou longest to see my appearance in the flesh satisfie thy selfe for a season for in the fulnesse of time thou shalt see me but till a certaine time determined of my Father that must not be In the meane time I will walke under types and shadows under Mosaicall ceremonies and spiritually make my residence at Jerusalem where sweet odours are continually burned and offered up unto me Againe If wee take it for the spirituall Temple towit the Saints under the new-Testament who are the house of God and Temple of his Spirit then Christs speech may be thus resolved Sweet Spouse thou art willing to loose my bodily presence for it is appointed of my Father that I goe unto him and ye shall see me no more but the comforter shall come and teach you all things bring all things to your remembrance and lead you into all truth and though I am absent in respect of my humane nature yet I will alwayes be present in my divine nature Thus take the speech of Messiah to be delivered unto the auncient Church before Christ longing after his incarnation or take it to be his Speech to the Church under the Gospel since the assumption of our flesh they yeild us this observation That Christ doth spiritually appeare unto his people under every dispensation of his unto them Christ was seen spiritually by his people of old under the lowest dispensation under legall types and shadows under oblations and sacrifices of burnt offerings The Lord appeared to the Israelites in the Tabernacle in the Wildernesse which was made by the direction of God given to Moses This was a type First of Christ who is said to pitch his Tabernacle among us Joh. 1. 14. And Secondly The Church is called the Tabernacle of God Revel 21. 3. The Lord went out of his Tabernacle into the Temple which was built according to the direction of God given to Solomon This was a type of Christs body as appeares by his owne words destroy this Temple c. and also the Church is called The Temple of the Lord Ephes 2. 21. After this the Lord appeared in the ministrie of John Baptist who was Christs fore runner to prepare the way he came baptising with water which baptisme had a neer resemblance to the legall washings under his Law But after all this God appeares in his Sonne in whom all fulnesse was as appeares Col. 2. 9. Christ was full of the divine annointings of the Father Now when Christ was to goe out of the world he makes a supply of his corporall absence by returne of his Spirit and therefore he saith I will not leave you comfortlesse I wil come to you When the world seeth me not yet ye see me This noteth the presence of Christ by his Spirit with his Church but there is more then a presence there is an inhabitation At that time you shall know that I am in the Father and you in me and I in you Joh. 14. 18. 20. This is the most glorious manifestation of Christ namely in the spirituall discoveries of himselfe unto his Saints I intend not to enlarge on these things but proceed to the next words VERS 7. Thou art all faire my love there is no spot in thee IN these words wee have another commendation of the Churches beautie so that though Christ did not name all particular parts of his Spouse to give them their severall commendation as he did in divers yet he ascribeth a full perfection of beautie unto them all when he saith Thouart all faire c. The beautie of the Church is described First By the adjunct that it is whole and perfect Thou art all faire my love Secondly By the contrarie There is no spot in thee Thou art all faire c. The Spouse was called faire before in chap. 1. 15. and in chap. 4. 1. That which is added here is that Christ saith she is all faire that is her beautie is perfect and compleat And it also signifies she is faire in every part Christ commended her in severall Members and therefore instead of naming the rest he sums up all in one word saying Thou art all faire c. And he addeth There is no spot in thee The word translated spot is mum from whence the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth any blemish in the bodie as blinde lame or deformed in any limb or part Levit. 21. 17. 18. And it is applyed to the blemishes of the soule namely those vices and sinnes that Christ is said to purge his people from as in Revel 1. 15. He hath loved us and washed us from our sins in his owne blood Christ himselfe is called the Lamb 1 Pet. 1. 19. that is without spot The word properly signifies one without fault or blemish Th is commendation Christ gives the Church she is not culpable or blame worthy such is
shall be like a Tree planted by the water side which shall bring forth his fruit in due season Psal 1. 3. All the Frees in Christs Vineyard are planted by God as Christ faith Every plant which my Father hath not planted shall be rooted up Mat. 15. 13. 6. All plants in a Garden are not of one kind neither doe they bring forth the same fruits but diverse according to their kind So in the Church the whole body is but one but it hath many members all of the same body which is one now all these members have severall operations and functions and the members must have the same care one of another as the Apostle treateth on at large in 1 Cor. 12. Againe as Jerusalem is builded as a City compact within it selfe So the Spouse is not onely compared to a Garden but A Garden inclosed The Hebrew word signifies locked or barred that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit observavit pessulum obdidit close shut up safe free from danger and the like The word is used for bolting of a doore 2 Sam. 13. 17 18. Hence Note That the Church is an inclosed Garden And it is an inclosure for three causes 1. For distinction from other grounds 2. For defence and safety 3. Propriety for the owners owne use 1. The Church as a Garden is inclosed for distinction-sake because it is separated from all other people as a Garden is separated from the wildernesse or common field As the light was separated from the darknesse in the Creation of the world as the Jewes were separated from the Gentiles by the partition-wall and the most holy place from the Sanctuary by the veile of the Temple So the Lord hath separated and chosen his people from among all Nations Kindreds and Tongues forasmuch as this foundation remaineth sure the Lord knows who are his 2 Tim. 2. 19. And as the Prophet saith The Lord knoweth the way of the righteous and the way of the wicked shall perish Psal 1. 6. 2. This Garden is inclosed also for defence God hedgeth it on every side that the wild Boare may doe it no hurt For walls doors locks and bars are means of defence and safety thus Jerusalem was fortified with locks and Bars Nehem. 3. 3. 13. And when such fences are wanting all things lye to the spoile as in Isa 5. 5. Psal 80. 12. Thus the Lord maketh his Church as a Towne walled about for defence against the enemies that it cannot be conquered as Jerusalem was compassed about with hills They that trust in the Lord shall be as Mount Sion which cannot be moved but standeth for ever the hills compasse Jerusalem round about so is the Lord round about his people from henceforth for evermore Psal 125. 1 2. It is built upon a rock that the gates of Hell shall not prevaile against it Mat. 16. 18. And God hath promised to be a wall of fire round about Jerusalem Zech. 2. 5. And strengthneth the bars of her gates Psal 147. 13. He keeps his Vineyard night and day â—ast any should hurt it Isa 27. 3. 3. This inclosure of the Church doth intimate the owners propriety because it belongeth onely to him he hath it for his owne use Here is noted the chastity of the Spouse she goeth not a whoring after other Gods she is not like the Harlot which sitteth at the doore and calleth to her the commers by and saith stollen water is sweet Prov. 9. 17. But the Spouse of Christ is carefull to keep her selfe and all her plants and fruits holy chast pure unto her beloved onely shee openeth the gates that the righteous Nation may enter in which keepeth the truth Isa 26. 2. But shee labours to withstand the invasion of the uncleane and abhominable that it enter not in Revel 21. 27. The Apostle was jealous over the Corinthians with a godly jealousie and hath prepared them for one Husband to present them as a pure Virgine to Christ 2 Cor. 11. 2. The Spouse saith I am my beloveds and my beloved is mine Song 2. 16. So much for the first comparison wherein the Spouse was compared to a Garden inclosed It followeth My Sister my Spouse These words were expounded verse 9. of this Chapter therefore I will not stand here on repetition but proceed to the second comparison which is expressed in these words A spring shut up a fountaine sealed Here we see are joyned together a Garden full of sweet plants and a spring and fountaine of living waters If the plants in a Garden be not watered all will wither and be fruitlesse By this comparison is inferred that the Spouse is not dry and barren but a fruitfull Garden it is never without water and therefore cal'd A spring a fountaine A spring hath its name in Hebrew Gal of the root Galal which signifies the rolling and waving of the waters Springs and fountaines are never dry but send forth streams of water continually So that this signifieth the abundance of waters that the Church is supplyed with it is as a Spring able to water all parts of the Garden Hence Observe That the garden of Christs Church is plentifully watered by his spirit and grace and so made fruitfull This garden is therefore well watered there is a spring of living waters which alwayes doe flow wherewith every herb and pretious plant is watered Thus Christ himselfe testifieth saying He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water John 7. 38. And when the Lord promiseth a full supply of his Spirit he saith I will powre water upon the dry ground and floods upon him that is thirsty Isa 44. 3. This water fructifieth the barrennesse molifieth the hardnesse and cooleth the hot distempers and moistneth the drinesse of the hearts of the Saints and so makes them fruitfull Trees of righteousnesse to Gods praise Water is comfortable to a thirsty land so is the supply of the Spirit to a thirsty soule hence saith David My soule gaspeth after thee as a thirsty land Psal 143. 6. A River in Paradise was called Euphrares of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it maketh glad so doth the overflowings of the Spirit of Christ into the soule refresh it and make it glad and lightsome It is said that the joy of the Captives returning from Babylon was like the waters of the South Psal 126. 4. Intimating that the South parts of the world thirsted after water in a dry Summer Such is the joy of the dry and thirsty soule when God causes his spirit to returne upon it and refresh it with heavenly supplies It is promised the Lord will satisfie thy soule in droughts and make fat thy Bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Isa 58. 11. Thus the Spouse is a spring and a fountaine not because shee is the fountaine of grace but because Christs being in it it is the
allaying all unnaturall heats and bringeth the soule into a good frame and temper 5. The wind is of a cleansing nature it purgeth the aire and the water and keepeth them from infections So the spirit of God purgeth the heart from dead works to serve the living God in newnesse of life 6. The wind hath a cherishing and a fructifying force with it so the Spirit quickneth and cherisheth the soule it makes the heart that was as a barren wildernesse to become a fruitfull Garden For these respects and the like the sweet gale of the spirit is compared to wind Hence it is that the Spouse desireth that the winds may Blow upon his Garden Hence Observe Fourthly That the Spouse alway stands in need of the blowings of the Spirit The Spouse hath no power to any thing naturally but is very dead and dull and therefore stands in need alwayes to be quickned by the blowing of the spirit All the beginnings of the worke of God in us growth and ending is from meer grace and nothing else but grace Therefore we must acknowledge all the actings of Christs spirit in us and though Solomon Observes it will be hindrance to observe the winds Eccles 7. 4. yet here it will be our wisedome to observe the gales of the Spirit and to be acted by it Lastly Observe That the Spouse is the Garden of Christ. The Prophet Isaiah sheweth That the Vineyard of the Lord of Epists is the house of Israel and the men of Judah are his pleasant plants Isa 5. 7. God doth plant it visite protect and water it yea he takes pleasure in his Spouse as in his pleasant Garden But I shall not stand on this point because it was largely treated on in Verse 12. of this Chapter But I shall proceed to the reason or ground of this request which is as followeth That the spices thereof may flow out By Spices here are meant all manner of graces and by flowing out shee meaneth continuall abode and increase in the same and that shee may be more and more fruitfull that her fruits may ripen and be abundant for by the gracious gifts of the spirit breathing upon the Spouse her soule is refreshed and comforted and all her graces doe increase so that we see to what end shee desires the wind of the spirit to blow that the spices thereof may flow out for those good things in her would else lye dead and bound up unlesse the spirit let them out Hence Observe First As it is the Spirit that must first quicken us so it is the spirit that draws forth that life and grace that we have It is the spirit that must first kindle the fire of the Spirit life and glory in our souls and then increase the flame thereof First the wind of the spirit blows then the spices of grace flow out Secondly Note That the goodnesse of the Saints must be an overflowing goodnesse The graces of the Saints must abound not onely in themselves but flow out to others as it was said of John he was a burning and a shining light The Spirit of God in his people is like the box of Ointment that Mary powred out which perfumes all the whole house with its savour A Christian never thinks he hath received enough of the spirit unlesse it makes him to abound in himselfe and flow out to others unlesse it be alwayes making new discoveries of God and Christ to the soule and new revelations of the bosome of the Father whereby the soule is refresht and the fragrancy of all his graces drawne out to his owne comfort and the good of others As the Sun draws forth the fragrancy and sweetnesse that is in the flowers of the Earth when it shines upon them and as the wind doth convey those sweet smells unto us so doth the spirit draw forth the savour of grace and convey the smell thereof to our owne souls and to others whereby we come to have the benefite thereof Thus far of the first part of her prayer desiring the North and South wind to awake and blow upon his Garden that the Spices thereof may flow out In the next place we have the Spouses invitation of Christ to come into his Garden with the end thereof in these words Let my Beloued come into his Garden and eate his pleasant fruits Let my beloved come c. In these words the Spouse desireth Christs presence meaning that shee would have him come and dwell in her even as he had promised in the sixth Verse of this Chapter Thus shee invites Christ to come into her as into his House or Temple calling him Beloved because the streame of her affections run towards him Christ was no question in his Church before but she desireth a farther manifestation of his presence glory and life in her Hence Observe That where there is the least appearance of Christ in the soule of any there is further desire of Christs presence and glory to be manifested The Spouse never thinks shee is neer enough her Beloved untill shee come to the full enjoyment of him They alwayes waite for a farther revelation of the Lord from Heaven and cry Come Lord Jesus come quickly Revel 22. 17. That is come manifest thy selfe more and more in the revelation of thy selfe and glory It is from the Spirit that we desire a greater measure of the Spirit and it is from some discovery of Christ in us that we desire a more perfect revelation of him Now followeth the end and Reason wherefore the Spouse desireth Christ to come into his Garden which is To eate his pleasant fruits The end of the Churches prayer is that Christ might receive honour and glorie by that spirit of grace given out by him unto her shee would have Christ come in and accept his owne graces which she calleth pleasant fruits or fruits of his precious things The word translated pleasant is of the pluarall number and may be rendered sweetnesses and may note unto us two things First The plenitude and fulnesse of grace in the Saints they are full of sweet things to wit the graces of the Spirit Secondly It doth denote and set out the excellency of grace it doth farre exceed in excellencie all the glorious things in the world Now is it not fit that Christ should eate the fruit of his owne Vine have comfort of his owne garden tast of his own fruits The greatest delight that Christ hath in the world is in the garden of his Church therefore that he might take a full delight therein he makes it fruitfull stored with precious fruits as growing from Plants set by his own hand relished of his own spirit and so fitted for his tast Hence Observe That the Saints are made fruitfull by the breathings in of Christs spirit upon them When the winde of the Spirit blows upon the garden of the soule the graces of the Spirit as sweet spices flow out in abundance So that now the Spouse is not
inhabitants of Jacob glorious things are spoken of thee O thou Citie of God Psal 7. 8. 2. 3. And The Lord hath chosen Sion and loved to dwell in it this is my rest for ever here will I dwell for I have delight therein Psal 132. 13. 14. Againe Mount Zion lying North-ward is faire in situation it is the joy of the whole earth and the Citie of the great King Psal 48. 23. And as God taketh delight there so must men also because God is there David saith He shall lead me into the pathes of life in his presence is fulnesse of joy at his right hand is pleasure for evermore Psal 16. 11. Now followeth the description of the Church and the sweet compellation which Christ giveth her My Sister my Spouse Here is both affinitie and consanguinitie all the neerest bonds of relation that may binde Christ and his Spouse fast together This hath been spoken of already in the 9. verse of this Chapter and therefore I shall not stand on it now only thus much this sheweth the excellencie of the Spouse in that she is neerely related unto Christ that she is his Sister by blood as I may so speake having one nature one Spirit and one father hence it is Christ saith to his Disciples I goe to my Father and to your Father to my God and to your God Joh. 20. 17. Christ became our Brother by incarnation bone of our bone and flesh of our flesh And wee are made his Brethren by adoption having received of the same spirit with him crying Abba Father Hence it is he is not ashamed to call us Brethren Heb. 2. For wee are with him made partakers of the divine nature 2 Pet. 1. 4. And againe by marriage wee are his Spouse and that by gift of the Father and also by his owne consent so that there is a sweet conjunction and union a sweet intercourse of love and communion betweene Christ and the Spouse so that by this mysticall union and sweet communion Christ is to his Spouse a friend a head a Brother and a Husband So much for the compellation Now followeth the actions of Christ being come into his garden I have gathered my myrrhe with my Spice I have eaten my honey-comb with my honey I have dranke my wine with my milk The Spouse before intreated Christ to come into his garden and eate his pleasant fruit he accordingly comes in even to her desire and did not only feast on the Churches provision but also brought more with him I have gathered my myrrhe with my Spice c. For myrrhe it was one of the chiefe spices as you have heard used in the composition of the sweet ointments Exod. 30. 23. with such ointments they used to annoint their friends at feasts this was more largely expounded in Ch. 1. verse 13. With my spice that is with my other spices or aromaticall fruits meaning all the severall fruits of the spirit which are all swâ—eaed by an influence from the Spirit As in nature there is one common influence from heaven but yet variety of flowers and sweete spices in their severall kinde with a different kinde of sweetnesse so all graces have their originall from a common influence of Christs spirit though they differ one from another and are all accepted of God from whence they come I have eaten my honey-comb c. The word doctrine of Christ which flow from his Spirit are likned to honey and the honey-comb to wine and milke Psal 19. 11. and 119. 103. Isa 5. 51. 1 Pet. 2. 2. for as milke and honey nourish and strengthen and wine increaseth spirits so the doctrine of the Gospel the spirit of Christ and the sence of his love is far more comfortable and sweeter to the soule Under these severall sorts he meaneth still the sweet pleasant and profitable fruits that the Church did yeild unto him declaring thereby that he did most favourably accept his owne graces in his Spouse and that he was much delighted therewith yea more then any man is or can be in gathering most sweet and smelling hearbs and spices or in eating honey yea though he eate it so greedily that he doe withall devoure the combe or in drinking the best wine and purest milke Hence observe First That God accepts of his owne graces in his Saints and delights in them God must needs accept of such graces that are his owne and delight in such services that come from love God first accepts of Christ and then of us and what comes from us in him The Apostle willeth us To offer up our selves a holy and acceptable sacrifice to God Rom. 12. 1. God doth not only accept but he delights in the graces of his Spouse hence it is he comes with new supplies of grace enlarging his love and benefits as it is in Matth. 25. 29. To him that hath shall be given And in Rev. 22. 12. I come and my reward is with me Christ never comes into the soule but he brings rewards with him of the increasings of those graces that were in the soule before Thus we see that Christ upon the desire of the Spouse doth come unto her with acceptation of the fruits of his owne spirit in her and with new increasings thereof Secondly Observe That Christ doth accept of delight in and increase the least of his owne graces in the Saints All the graces of the Spouse though never so little or small are accepted not only her honey but her honey-comb not only her wine but her milke her weake services as well as her strong because the spirit flowing from Christ unto her sweetneth all Christ doth extol his owne grace O woman great is thy faith Matth. 15. 28. Now followeth Christs invitation of others unto this banquet in these words Eate O friends drinke yea drinke abundantly O Beloved In these words Christ speaketh as at a Feast chearing up his friends as partaker with him of all those divine graces and fruits of the spirit before mentioned Christ is the Master of this heavenly banquet and it is he that here cheereth up his guests It was the custome of the Jewes to powre ointment on their guests to shew their welcome and cheere them up So Christ doth powre out the ointment of his grace and spirit to welcome and cheere up his Saints as appeares in these words Eate O friends c. Hence Observe That there is a mutual feasting between Christ and his people Christ provides a heavenly banquet of all spirituall dainties Of fat things and the marrow of fatnesse wine and wine on the Lees Isa 25. 6. and then cals his Saints as his friends to partake of those dainties Christ is the fountaine streaming it selfe forth to refresh the Citie of God Secondly Observe That Christ doth abundantly satisfie his people with all good things Eate yea drinke abundantly c. that is be ye plenteously filled with my grace and spirit no man goeth hungry from a feast in Christ
what an alteration it makes in men how far it changeth them from that which they were before downe goeth the power of the flesh where it commeth An example of it you may see in the Apostles of Christ how weake and how fearfull were they at Christs sufferings but after the holy Ghost came downe upon them in the day of Pentecost of a company of weake and trembling Lambs they became so many mighty Lyons they feared not the whole world So it is with all Saints they be heavy and lumpish and dull when the flesh hath the stroke and beareth the sway every small impediment is a hinderance and ministreth some excuse to keep them back and the excuses seem also to be reasonable but when the touch of the holy Spirit commeth that Christ put in his hand at the hole of the doore then there is a quicknesse a life and moving then nothing can let but they will seeke Christ It is a wonderfull change and alteration that the Lord makes in man when he putteth downe the flesh and raigneth himselfe by the power of his Spirit We remaine dull slow fearfull weake and negligent because we rest in our owne power so much and in the power of the spirit so little Object But some will say Doth not Christ dwell alwayes in the hearts of his people How then is it said that Christ knocketh to have them open unto him and let him in and they make excuses to put him off Or how is it then that he toucheth them with his spirit now which they had before Answ We must note that there be degrees of the measure of the gifts of the Spirit The Apostles had the spirit before Christs ascension but not in that measure as afterward so also Christ dwelleth in all the Saints even in those that have the least sparke of true light but he knoketh to have them open the doors of their hearts wider and to receive him after a more full manner And thus we have the Psalmist saying Lift up your heads yee gates and be ye lift up yee everlasting dooes and the King of glory shall come in Psal 24. we must set our hearts wide open that Christ may come in and reigne over us and wholly sway us by the Scepter of his Spirit Secondly Observe That Christ never so deserts his Spouse but leaves something behind him which makes her sensible of his absence and restlesse in her desires after him Hence the Spouse is troubled in spirit sorrow and calamity presently fell upon her when she faith My bowells were moved for him That is my heart was affectioned towards him all my inward affections and powers of my mind were moved with griefe and sorrow I was restlesse in my spirit after him nothing in the world would content me but the injoyment of my beloved and communion with him whom once I enjoyed with unspeakable delight These and such like affections was the Spouse moved withall The Spouse is not only affected inwardly in her mind but she is also stirred up to seeke after her beloved as appears in the following verse VERS 4. I rose to open to my beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock THe Spouse stayeth not in bare motions of the mind as many have some touch off but they vanish againe but she ariseth to open the doore unto her beloved it is not now grievous to her to put on her Coat and to put her feet into the dirt being quickned by the Spirit of Christ In this Verse we have First a gracious action of the Spouse she ariseth to open to her beloved Secondly the grace that followeth this action her fingers drop pure Myrrhe c. I rose up to open c. or I my selfe rose up She is no more negligent and sluggish but active and stirring to open to her beloved she acts now because she is acted by the Spirit of Christ Hence Observe That the Saints are very active for Christ when they act in the power of the Spirit It s like the Spouse had much stirring with flesh and blood before but she was never able to arise and open to her beloved till she moved in the strength of the Spirit of Christ Christ tells his Disciples The flesh is weake but the spirit is strong and willing Nothing but the power of the spirit can make us open our hearts wide for Christ the King of glory to come in In the next words she magnifieth the graces of her beloved saying And my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock She could touch nothing with her hands nor lay her fingers upon nothing where he had put in his hand but all did drop with Myrrhe even with pure Myrrhe for her meaning is this that her beloved did but put in his hand and yet he had left even by his touch such abundance of sweet graces that wheresoever she toucheth her hands drop with the same My hands dropped Myrrhe or the Oyle of Myrrhe which distilleth out of the Myrrhe tree What Myrrhe is hath been shewed before in Chap. 1. 13. She meaneth that Christ left such a plentifull and pleasant smell behind him that even she comming after his departure had such abundance of it as if she had such store of Myrrhe as would have made her hands to drop And my fingers with sweet smelling Myrrhe or passing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit myrrhe that is thin and pure myrrhe that is more fragrant and sweet by this passing or pure myrrhe is commended the excellency of Christs graces as that before the abundance of them This seemes to denote the sweet odour of her services that her longing and seeking after her beloved was acceptable with the Lord and of sweet smell in his nostrils for by her hands wee may understand her holy actions anointed with the oyle of myrrhe that is the spirit of Christ as the holy in the Sanctuarie was made of pure myrrhe which did presigure the same Exod. 30. 23. or wee may understand it of the grace of Christ which he left behinde him as a sweet odour to draw her to himselfe when he put in his hand at the hole of the doore which she is now sensible of Upon the handles of the lock that is those fleshly locks or barres which kept out Christ from entering which are now beaten downe by the power of the spirit and of those divine anointings of Christ her heart being anointed by Christ all those barres of opposition that the flesh with all its reason and wisedom are now beaten down and subdued so that Christ may freely enter and come in and take the whole command of all the affections of the soule and reigne as Lord and King this is the vertue and power of the Spirit Hence Observe First That the Spirit and its graces are very sweet and fragrant They are pleasant
that glorious description which the Spouse made unto her of her beloved hath given her to understand what he is We see these Daughters are better instructed now they know what Christ is and therefore desire to know where he is that they may be joyned to him and enjoy his presence and communion now from this further degree of desires in the Daughters Observe That where there are the least desires after Christ in the soule those small desires are increased by Christ Here we see there was a growth of desire in the Daughters of Jerusalem they have ceased to aske what Christ is and enquire where Christ is where they may finde him where they may injoy his presence Christ will cherish the least desires or breathings in the soul after him He will not breake the bruised Reed though never so weake neither will he quench the smoaking flax but will rather encrease it into a flame untill he hath brought judgement unto victory That is untill the blindnesse and enmity of the carnall mind be wholly brought under There is nothing lesse then grace at the first the Kingdome of Heaven is compared to a graine of Mustard seed that is as well the work of grace in the soul as the word of grace in the Gospell is small and contemptible Here those breathings and desires in the Daughters after Christ at the first were like a graine of Mustard seed when they enquire what is thy beloved But now these sparks are turned into flames when she saith Whither is thy beloved gone Againe Whither is thy beloved gone O thou fairest among women From this appellation Observe That if we would be instruments of good to others we should shew forth our selves to be holy and gracious O thou fairest among women The Daughters had a good conceit of the Spouse and thought her to be gracious and holy and therefore her speech took the more with them The Daughters double the question Whither is thy beloved gone Whither is thy beloved turned aside As the Spouse before doubled her description This is my beloved and this is my friend Hence Observe That those that kindle others must be enflamed in their owne hearts Those that speak with experience and confidence doe often make impressions upon the hearers The Apostle John in the beginning of his Epistle to perswade others to imbrace his doctrine he affirmeth That which was from the beginning which we have heard which we have seene with our eyes which we have looked upon and our hands have handled of the word of life he delivered to them That which comes from the heart often goeth to the heart and that which comes from the affections many times reacheth the affections The Apostle Peter saith We followed not deceiveable fables when we preached unto you the power and comming of our Lord Jesus Christ but with our eyes we saw his majesty 1 Pet. 1. 16. O beloved It is an excellent thing to speake of the excellency of Christ from knowledge and experience and this many Christians can doe but the watchmen before-mentioned Chap. 3. 3. 5. 7. had no such knowledge or experience but in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord they shall not prosper Jer. 10. 21. Lastly in that she saith Whither is thy beloved turned aside that we may seeke him with thee Towit with thee his Spouse Hence Observe That the right way to seeke Christ and the onely way to find him is to seeke him with his Saints Here the Daughters enquire for Christ of the Spouse and to seek him with her for so it is said That we may seeke him with thee We doe not know how God hath appointed us though weake instruments yet as profitable means to further one another in the knowledge of Christ When the two Disciples went to Emaus they talking together of Christ it came to passe that as they communed together Jesus himselfe drew nigh and went with them Luke 24. 13. Though their eyes were holden for a time that they could not know him yet after further communication he lodged with them and sitting at the Table at length caused their eyes to be open and he manifested himselfe unto them And so it is in this place on a suddaine it is revealed to the Spouse where he is whom she seeketh Thus much for the question propounded by the Daughters of Jerusalem Now the resolution of the Spouse followeth in the next words VERS 17. My beloved is gone downe into his Garden to the bed of spices to feed in the Gardens and to gather Lillies THe question in the former verse was not slightly propounded by the Daughters neither was it a bare desire of satisfaction but from strong affections of seeking Christ So the Spouse here doth not returne any slight answer she is not wanting but directly answers to the question for there is no envy in spirituall things because all may share alike therefore she giveth a punctuall answer saying My beloved is gone into his Garden to the bed of Spices c. In the answer of the Spouse observe two things First a declaration whither Christ is gone where he is to be sought and found My beloved is gone into his Garden to the bed of spices Secondly the end of his going downe is also declared and that is To feed in the Gardens and to gather Lillies My beloved is gone downe into his Garden c. The Garden of Christ is his Church as in Chap. 4. 16. 5. 1. The Catholique Church is his Garden and the particular Churches are his Gardens and beds of spices where companies of believers grow in whose hearts are sowne the precious seed of the spirit which the Apostle John calls The seed of God So the Saints become as a bed of spices in the Garden comely and sweet smelling in whom Christs soul delights as in sweet spices Now the Spouse comes to know that Christ is in her he was there present all the time of her seeking but she perceived him not but now he was manifest to her Hence Observe That Christ is never absent from his Saints though they cannot sometimes discerne his presence Christ was with his Spouse when she fainted for want of his presence when she was sick of love and when she made such a diligent search and enquiry after him but she discerned him not all that while but now he manifesteth himselfe unto her so that now she hath a plaine discovery of him when she saith My beloved is gone into his Garden to the bed of spices c. Christ is neer his Spouse as well when she hath not as when she hath the manifestation of his presence God was never neerer Christ upholding him by his divine power then when he cried out My God my God why hast thou forsaken me So the Lord is neare yea in the middest of his people afflicting strengthning and supporting them when they have little or no sight or
whereby it hath declared it self unto men that it is now become a grape and groweth which at the first appearing of it or as it were in bud can hardly be discerned It followeth Whither the Pomegranates flourish The nature and use of the Pomegranate hath been spoken of in Chap. 4. 13. the budding of this fruit whereof also there was good store in those Countries was a signe of the Spring time and the flourishing thereof as it were of the Summer at hand by all these similitudes and comparisons the Spouse declareth what the fruits of Christs presence will be that there will be nothing but fruitfullnesse and flourishing when Christ shall draw neere Christ comes not empty to his Spouse but he brings abundance of grace and sweetnesse with him Hence Observe That when Christ fils any soule with a divine presence there is a great flourishing and springing forth of all divine grace and glorie To this purpose is that in the Prophet Isa 27. 3. 6. where it is said He causeth them that come of Jacob to take root Israel shall blossome and bud and fill the face of the world with fruit And againe it 's said in Isa 56. 9. And I will bring forth saith the Lord a seed of Jacob and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there And in Ezek. 20. 40. 41. There shall the house of Israel all of them in the Land serve me there will I accept them and there will I require your offerings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. by all these similitudes the excellency beautie sweetnesse and glorie of the Spouse is set forth and that shee shall flourish by vertue of the divine presence of God and fellowship with Christ This is further expressed in the last clause of the verse There will I give thee my loves This is the returne that the Spouse makes to her beloved namely that shee will returne Christs loves upon him againe that is shee will manifest and make an open declaration of her unfeigned affection towards him And she speaketh of loves in the plurall number thereby to set out both the excellency of the same and also the abundance and plenty thereof When the soule comes to be united to Christ it is as it were swallowed up of love and doth make evident manifestations thereof Hence Observe That the Saints doe manifest most love to Christ when he is manifesting most of himselfe in them When the Spouse is made as a fruitfull field as a flourishing Vine and Pomegranate then shee gives Christ her love then her heart is full of divine love and she will let out the whole streame of her sweet affections towards Christ In the next verse she mentioneth her fruits and that she reserveth them wholly to Christ her welbeloved VERS 13. The mandrakes gave a swell and at our gates are all manner of pleasant fruits new and old which I have laid up for thee my beloved THese are most commendable things that the Spouse speaketh of First That she doth so flourish and abound in sweet things which are all the sweet fruits of the Spirit Secondly That shee keepeth them only for the Lord for the true Spouse is chast and faithfull unto Christ Hence she saith My love I have kept them for thee Before wee speake any thing of the sense of this verse wee will a little looke upon the words The Hebrew Dudaim is here turned Mandrakes which is not used in all the old Testament but only in this place and Gen. 30. 14 15. in which almost all Interpretours both Jewes and Christians doe turne it Mandrakes these Mandrakes have allusion in name to Dodim loves forementioned and Dod that is beloved as she after calleth Christ Some take the word more generally for all amiable flowers such as be faire and lovely for the Spouse is as a garden of sweet flowers Mandrakes grew in the field and were found in the dayes of wheat Harvest as in Gen. 30. 14. c. It appeares by Rachels desire of them and by the smell here they are said to give that they were lovely and pleasant these lovely flowers yeilding a savour sheweth that the Spouse had sweet things to smell unto for the entertainement of her beloved These Mandrakes are said to give a smell or sweet odour At our gates are all manner of sweet fruits The word signifieth precious things And by the gates or doores which seemeth to be opposed unto the fields where Mandrakes grew signifieth that both at whom and abroad neere and farre the fame and odour of the Saints spread it selfe or by the gates wee may understand it as an allusion unto customes and orders observed on marriage dayes men being wont to strow their houses doores yea and streets and all with sweet smelling herbes New and old There is great store and plenty of them for this is an usuall thing by these termes to expresse abundance see the phrase in Matth. 13. 52. where the Kingdome of heaven is like the housholder which bringeth out of his treasurie things new and old New and old signifieth variety and plenty Leviticus 26. 10. And old fruits are often times better then new as Luke 5. 39. It s added Which I have laid up for thee O beloved The Spouse declareth that these things are for to welcome her beloved she desires that Christ may take pleasure and delight in them she willingly offereth them all for his entertainment Now from this verse thus opened Observe First That the Spouse is as a garden full of sweete flowers She is the Lords garden the Lords field where all kinde of divine and heavenly flowers grow where is varietie and abundance of all sweetnesse and fragrancie she is an Orchard of Pomegranates Camphire and Spiknard with the Trees of frankincense myrrhe and aloes with all the spices the sweet Vine is in her and the Mandrakes of a goodly smell with pleasant fruits new and old namely all the sweet incomes of spirit and life from Christ all the sweet refreshing delights of the Spirit Observe Secondly That the Spouse doth entertaine Christ with all her sweetnesse These are things saith she that I have kept for my beloved The Spouse honoureth Christ with all her sweet pleasant fruits As the favour love and goodnesse of God is great which he hath layed up for those that feare him Psal 31. 20. so all the goodnes and fruits of spirit and grace that flow from them are unto his honour and prayse consecrated unto his use and service thus saith the Apostle for of him and through him and for him are all things to him be glorie for ever Rom. 11. 36. Israel is holinesse glorie and honour to the Lord. So endeth the seventh Chapter Canticles Chap 8. Vers 1 2 3 4 5 6. O that thou wert as my Brother that sucked the breasts of