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.

AN EXPOSITION Of the Song of SOLOMON Called Canticles .

CHAP. 1.

VERS. 1. A song of songs , which is Solomons .

THIS Song of Solomon is not unfitly compared , and called after the most holy place of the Temple , which he built ; for this song of songs , or most excellent song resembleth the Holy of Holies , or the most holy place .

The occasion of this Song was Solomon's marriage with Pharaoh's Daughter , who was a stranger by birth from the Common-wealth of Israel ; yet shee became a Proselyte to the Jewish religion , as you may see in Psal. 45. 10. Hearken ( O daughter ) and consider , and incline thine eare , forget also thine own people , & thy Fathers house . By daughter here is meant the Queen , mentioned in vers. 9. which did figure out the Church , or the heavenly Jerusalem , the Lambs wife , Rev. 21. 9 , 10. So that herein Solomon was a type of Christ , admitting the Gentiles into communion and fellowship with himselfe .

Now it was the manner of old , at Espousalls and Nuptials to sing ( Epithalamia ) love-songs , or songs of betrothings : this is then , without all controversie , a song between a Bridegroom & a Bride , wherein divers persons are brought in , uttering their parts in it , but especially two , which are Lovers , betrothed each unto the other . True it is , that the Bridegroome and this Bride are not named by any proper names in all this song ; but it is most cleare and evident who they be , by those excellent descriptions which are made of them . For the Bridegroom is described to be a King of that transcendent and most excellent shining glory & majesty , which none hath attained unto but Jesus Christ , the Son of the most high God ; and the Bride is described by such rare beauty and glory , which farre surmounteth all the glory of the world , and cannot belong to any but to the Bride the Lambs Wife , mentioned Revel. 19. 7.

Again , how ridiculous and absurd would it be for any to think , that this song was penned by Solomon to expresse his owne affections to Pharaoh's daughter , or hers to him ; in respect of those strange comparisons , liking the Spouse to a company of horses in Pharaoh's Chariot , her bed to Carmel , her eyes to Fish-pooles , her nose to the tower of Lebanon , her teeth to a flocke of sheep , and the like : this song therefore ascendeth farre above all earthly respects of worldly marriage , being a declaration of the blessed and sweet conjunction between Christ and his Church ; and of that contract and espousals made between them , whilst the Church is here on earth .

It was the ancient manner , that the parties intending marriage were betrothed , and after some distance of time the marriage was solemnized : Between the time of their betrothing , and of their solemnizing the marriage , tokens of love and favour did use to passe between them : but when they are married , the Wife is received into the nearest society of her Husband , and becomes a partaker with him of all his riches and possessions , his glory and dignities . Thus it is with the Lord Jesus , he hath betrothed himselfe to his Spouse here on earth , and at last the marriage shall be solemnized , Revel. 19. 7. So that all those riches and dignities the Church now receives in the promise , then shee shall have the fruition of them .

We may further take notice , that it is not unusual in Scripture , for Christ to be called the Bridegroom , and the Church the Bride , as in Isa. 62. 5. As the Bridegroom rejoyceth over the Bride , so shall thy God rejoyce over thee . And again in Hos. 2. 19. I will marry thee unto me for ever ; yea , I will marry thee unto me in righteousnesse , &c. And also in 2 Cor. 11. 2. I have prepared you for one husband , to present you as a pure virgin to Christ , saith the Apostle . Wee have it from Christs owne mouth in John 3. 29. Hee that hath the Bride is the Bridegroom : but the friend of the Bridegroom which standeth and heareth him , rejoyceth greatly because of the Bridegrooms voyce . By these Scriptures it is plain , that Christ useth this similitude of marriage , to expresse his love to his Church .

In this song here be divers persons brought in , uttering their parts ; sometime speaking , and sometime spoken to : and also the Bride makes mention sometimes of her mother , and of her little sister . It was the manner of old , that the Bridegroom had young men to be his companions or friends , such are Angels and Saints unto Christ , such were the Prophets and Apostles : John Baptist was termed of himselfe to be one of Christs friends . Also the Bride had Virgins to be her companions : these are called in this song , the daughters of Jerusalem . And touching the mother and sister of the Bride , they are both meant the Church of Christ ; for it is the manner in the Hebrew tongue to call the whole the Mother , and the parts thereof the Daughters and Sisters : now there is but one universal Church , and therefore called the Brides mother : but the Church is never whole in the world at one time ; and in Solomons dayes consisting of the Jewes only : the Church of the Gentiles which was not then in being , is called her little sister .

Now the carriage of this song is such , that it doth as well recite the most dismall and saddest passages of the Church , as those that are good and comfortable ; yet , lest any thing might darken this marriage song , the saddest passages in it are made sweet by some amiable resemblance . The Church sometimes most of all desires a neare communion with Christ : at other times shee declines in her affection againe : after this shee recovers : Yet again , she declines in her affections , till at last Christ draws her nearer in affection to himselfe , by discovering his own love to her . Now in these intervails and changes which the Church went through , she met with much trouble and affliction , which is declared in this song , together with the joy and comfort shee found in the enjoyment of her beloved .

Before wee come to open this song , something must be said concerning the title , which standeth as a glorious Eulogie or praise to the whole ensuing Book , which is contained in the first Vers .

VERS. I. The song of songs which is Solomons .

IN the Title observe ,

1. The matter , or rather the form of the Book , it is a song . 2. The transcendency of it , A song of songs . 3. The Author of it , which is Solomons .

The song of songs , &c.

Songs and Psalms are for the most part arguments of joy and rejoycing in them that sing , as in Jam. 5. 13. Is any merry , let him sing Psalms . So likewise they are arguments of praise and honour to them , whom they concern ; according to the exhortation of the Prophet David in Psal. 66. 2. Sing forth the honour of his name : make his praise glorious . In the Greek it is read , give glory to his praise ; that is , make his praise glorious and honourable .

In Ephes. 5. 19. there is mention made ,

First , of Songs , which the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a song , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cantavit , unde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Can●icum . or laye : it is also called by the Hebrews , Shir , a song , which was chiefly made for the voyce , and it contained matter of exultation and rejoycing .

Secondly , hymns , called by the Greeks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a hymne or praise : by the Hebrews Tehilleh , and signifies land and praise in commemoration of benefits received 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Laus●laudatio . from God : An hymne is uttered by the voyce only .

Thirdly , Psalms , which the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Hebrews Mizmor , which commeth of a roote , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Landavit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psalmus . a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Putavit , praecidit . signifies to prune or cut off superfluous twigs from trees : this is a kind of an artificial song in a proportioned number of words : A Psalm is played on an Instrument , as well as with the voyce ; it contained Arguments of all sorts , for exhortation to morall doctrine or holinesse of life , petition , thanksgiving , and instruction . Many times any of these are put indifferently for all ; but this most excellent song contains them all in one : it is as a song for joy and rejoycing : it is as a hymne for praise and thankesgiving : it is as a Psalme exhortation and instruction .

Again , for as much as we find sundry parties singing , and the one side answering to the other : for which it may be called a Responsorie , and hence the forme of this song differs from all other songs in Scripture : For as there are divers singing at once , so there seems to be many songs in this one , and all treating of the mutuall love between Christ and his Church .

Hence observe ,

First , The Church and servants of Christ have alwaies matter of joy and singing ; these only have the true cause of joy , and their joy shall never be taken from them . The joy of carnall men is nothing but madnesse , Eccles. 2. 2. Believers only have true and solid joy , flowing from the spirit of Christ within them ; they onely can sing , making melody in their hearts unto the Lord , Ephes. 5. 19.

Secondly , note , That the Church can rejoyce in affliction , as well as in prosperity .

David can sing of his deep waters and calamities , as well as of his great mercies and deliverances : and the Apostle saith in Phil. 4. 4. Rejoyce in the Lord alwayes : Not only in times of prosperity and mirth , but also in times of adversity and distress : the troubles of the Saints are not so many , or so great , but spirituall joy will mitigate and overcome them all . Afflictions are turned into matter of rejoycing , when they are a meanes to stir up our faith and patience , according to the Apostle , Jam. 1. 2.

Thirdly , Mans reconciliation with God by Jesus Christ is matter of great joy .

This Booke treating of mans reconciliation with God , and of his sweet conjunction with Christ , with joy in the holy Ghost , is called a Song : yea , it is a marriage song , a song of betrothings . Now what passage of our life is more sweet than that of marriage ? and what sweeter expression , then by a song ? It thus is set forth unto us the sweet conjunction between the soule and Christ . It is the nature of joy to delight in some solid good : now no good can be compared cum summo bono , with that chiefe & eternall good ; it is no wonder then , if the soul doth much rejoyce to be joyned to Christ , who is the very top of all felicity and happinesse .

Fourthly , observe , How the Lord takes all advantages to win our affections unto himselfe . He presents before us the pure , free , perfect , eternall , and constant love of Christ towards his Church , with all his incomparable and heavenly riches , wisdom , beauty , and graces by that amiable and pleasant , that sweet and comfortable allegory of a marriage song ; to the end , that he might carry up the soule to things of a divine and heavenly nature . The holy Ghost doth many times frame arguments most suitable to the nature of man , as that in the Prophet Hosea 11. 4. I drew them with the cords of a man , with bands of love , &c. That is , as if the Lord had said , I used arguments suitable to mans nature ; I did not use violence and rigour , but rather chose to overcome them with mercy and loving kindnesse .

Secondly , We have the transcendent excellency of this song .

A song of songs : That is , the chiefest and most excellent song ; for by doubling of the words , the Scripture useth , when it speaketh of good things , to understand most excellent things , as Deut. 10. 17. The Lord your God is God of Gods , and Lord of Lords . That is to say , most high Lord and God : and wheras if it speak of base things , it doth on the other side by doubling debase them as much , as Gen. 9. 25. A servant of servants shall he be . That is , he shall be a most vile and base servant . In like manner it is spoken of Christ , Revel. 19. 16 , 17. The King of Kings , and Lord of Lords . That is , the most high and mighty King , and supream Lord of all . The doubling of the words make an Hebrew superlative , by which this is noted to be the chiefest song .

First , of all Solomons other songs , for hee made a thousand and five , 1 King . 4. 32.

Secondly , of all other songs in Scripture : David was the sweet singer of Israel in his time , and had his golden Psalms ; besides many other songs there be in Scripture , and all of them very precious : yet this song excelleth them all , and that in these respects .

First , Because this song speaketh of Christ's love to his Church , and the Churches love to Christ more largely , sweetly , and comfortably then any other song in Scripture : and by such allegories and amiable resemblances , taken from the most beautifull and stateliest things under heaven ; the sweetest , therichest , and the most precious things that are found among men , as the richest Jewels , the sweetest Spices , Gardens , Orchards , Vineyards , Wine-sellers , and the like : these with the like set forth and expresse the spirituall and heavenly Ornaments and Jewels which Christ bestoweth upon his Church , with the fruits of her love to him again .

Secondly , This song admitteth more variety of interpretation then any other : some understand it of the Catholicke Church , some of particular Churches , from Solomons time to the last judgment , some of the mutuall affection and love betwen Christ and every Believer : We deny not , but that there may be usefull truths in each one of these interpretations ; but sure it is , that all , or the most passages of this song will very well agree to the spirituall state of the Church in every age of the world .

Thirdly , The difficulty and hardnesse of this song , which ariseth from these grounds .

First , The sodain change of the number , tense , and person , as now speaking singularly , then plurally ; now in the present time , then in the time to come .

Secondly , In that there are severall persons speaking , now the Bride , then the Bridegroome , and sometimes the friends of them both , viz. the daughters of Jerusalem .

Thirdly , In respect of all those parabolicall and enigmaticall phrases and dark speeches , wherein is contained very divine and heavenly matter .

The Jewes had this song in such reverence and high esteem , that none of them would read or study it , untill they were thirty years of age .

Now forasmuch as this song excells all other in the Scripture , in that it celebrateth the mysteries of Christ and his Church , and the conjunction between them , more amply and excellently then any other ;

Observe , That this song of Solomon is a most excellent portion of canonicall Scripture . It were horrid blasphemy to prefer this song above all the songs in Scripture , if it were not given by divine inspiration as well as they .

First , The title of this Book is , as a crown of glory set upon the head of it , and is as ancient , and of as great authority as the book it self : Now if this song were not canonicall , we should make all the songs in Scripture in comparison , 〈◊〉 come behind a humane love-song .

Secondly , If we consider the 〈…〉 ●ne and heavenly matter contained in this song : it takes the best things in the course of nature , and applies them to a most divine use ; but of this wee have spoken already .

Thirdly , If we consider that speech in Chap. 7. 4. Thy nose is like to the tower of Lebanon . Now the tower of Lebanon was not built untill a long time after Solomon had married with Pharaoh's Daughter : beside , how odious and unseemly would the comparison have been , if it had been made in respect of Solomons wife .

Fourthly , The description of the Bride and the Bridegroom are so transcendent and excellent , that they cannot be applyed to any , but to Christ and his Church : And although none of the ten proper names in Hebrew be once named in this song ; yet this Book is full of such names , as doe most of all suit with the argument thereof , as King , Welbeloved , Brother , Shepheard , the chiefe of ten thousand , &c. That most excellent shining glory , dignity , and Majesty , which is here put upon the Bridegroom , can belong to none beside Christ . And as for the Bride , shee is described by such rare beauty and glory , which cannot agree with Pharaoh's daughter : for how is shee compared with all that dwell under Solomons Curtain ? and how is she found black , parched with the sunne , and afflicted by her Brethren ?

Fifthly , It is manifest that Christ and his Apostles made use of this Book by applying the phrases , and borrowing of matter and frame of speech from it , as in Chap. 1. 2. Draw me , &c. Suitable to that are the words of Christ , in Joh. 6. 44. None can come to me , unlesse the father draw him . Again in vers. 9. Behold him through the casement , looking through the grates , &c. Agreeable is this , to that of the Apostle , in 2 Cor. 3. 18. We behold the glory of the Lord as through a glasse , or casement . See also the title which Christ giveth his Church , in Chap. 5. 2. calling her undefiled , agreeable to the Apostle , who would present the Church to Christ , as a chast and pure Virgin .

These places , with many other , which might be brought , do clearly demonstrate what a sympathy and agreement there is between this song and the new Testament , and with the matter and manner of phrase alledged there , by Christ and his Apostles .

Sixthly , There would be open contradictions found to be in this song , if it were applyed to any other then Christ and his Church ; for how can it be said of Pharaoh's daughter , that shee is the only child of her mother , Chap. 5. 6. when in the last Chapter , that she had a little sister ? Now concerning the heavenly Jerusalem , shee is called the mother of us all , and the Church is but one in Christ : but in respect of those severall congregations that the Church is divided into , she may be said to have many sisters ; and thus according to the right interpretation , we see a harmonious agreement in this seeming contradiction . I might bring many more arguments to prove this song to be an excellent part of canonicall Scripture , but I forbear , forasmuch as the severall passages of it will agree to the experience of the best Christians : wherefore it will be worth our time and paines to read , study , and meditate in this most excellent portion of holy writ ; and when we come to understand this song clearly , wee shall be forced to confesse , that there is not such choise and heavenly matter , neither the like sweetness and comfort in any song , as in this song of songs .

Thirdly , we have the Author of this Song ( which is Solomons )

Solomon was the greatest son of wisedome among men , whose understanding was as large as the Sea , 1 King . 4. 29 , 30. And whose affections were as large as his understanding : hee is made the holy Ghost's instrument for the composing of this excellent song of songs . A man of the deepest apprehension is made use of in the highest matters , to wit , the intercourse of love betwixt the Lord Christ and his Spouse .

Solomon was a type of Christ :

First , In that he had his name of peace , which is called in Hebrew Shelomoh , but after the Greek Solomon , peaceable , for he was a man of peace and rest ; and God said of him , Solomon shall be his name , and I will give him ( Salom ) peace and quietnesse unto Israel in his dayes , 1 Chron. 22. 9. Which promise was made good , as wee read in 1 King . 4. 24. Hee had peace on all sides round about him . Now Christ is our Prince of peace , Isa. 9 , 6. and is called by the Apostle our peace , Ephes. 2. 14. That is , he is the author and cause of all our peace ; he is the cement , the only tie , and ground of all that peace and union between God and us , and also between the Jewes and Gentiles bringing them into fellowship and communion one with another .

2. Solomon surpassed all the Kings of the earth in riches and wisdome . 2 Chr. 9. 22. And all the earth sought the face of Solomon , to heare his wisdome which God had put in his heart , 1 King . 10. 24. He was the wisest of all Kings , as we see in 1 King . 3. 12. There was none like him , before him , neither after him shall any arise like unto him . He was also the wisest Prophet , whose heart was lifted up higher then the sun , and who had received a large measure of the spirit of Prophesie from the Lord : but yet behold Jesus Christ , a greater then Solomon , Matth. 12. 42. For in him are the treasures of wisdome , Col. 2. 3. That is , Christ had in him the perfection of all wisdome and knowledg : and the Apostle calleth him in 1 Cor. 1. 24. The wisdome of God . Christ is essentiall wisedome and understanding : Counsell is mine , and sound wisdome ( saith he ) I am understanding , Prov. 8. 14. This song therefore is commended unto us by the holy Ghost , in the highest degree of excellency , in respect of the Author , who was such an eminent type of Christ both in peace and wisdome .

Observe from hence , that Solomon is a canonized Saint , else he had not been the Pen-man of Canonicall Scripture , and so to have been a Scribe of the holy Ghost : The Apostle Peter speaks thus of all the holy Prophets and Pen-men of holy writ , in his 2 Epist. Chap. 1. vers. 20 , 21. First know this , that no prophesie in the Scripture is of any private interpretation● For prophesie came not in old time by the will of man that holy men of God spake as they were moved by the holy Ghost . Now Solomon being one of those holy men of God , he must need be a deare and beloved Saint of God .

2. Hee was a most excellent type and figure of the Messiah's in love , peace , wisdome , and glory : and Christ himselfe is called Solomon , in Chap. 3. 11. It would be therefore more then absurd rashnesse to conclude him a reprobate .

3. The promise which God makes to David , that if Solomon sinned , hee should be chastised , but that God would never take away his mercy cleane from him , as he did from Saul , 2 Sam. 7. 14 , 15. This cannot be meant of succession in the Kingdome ; for it would have been no comfort to have enjoyed the Kingdom for a while , and afterwards to perish for ever ; therefore it must be taken for a promise of an estate of life .

4. God speaks well of Solomon after his death , making an honorable mention of his name , & joyns him with his Father David ; the Lord commending Rehoboam & his people for their first 3. years government , 2 Chr. 11. 17. Three years long they walked ( saith the Lord ) in the way of David and Solomon . Now God never made any such honourable mention of a reprobate after his death , in all the Scripture .

5. Consider that name of love and favour which God gave unto him , Jedidiah , beloved of God .

6. Solomon himself is said to have loved the Lord , 1 King . 3. 3. which thing being true ( else it would not have been recorded in Scripture ) he could never fall finally from God .

7. It is said in Luk. 13. 28. that Abraham , Isaac , and Jacob , and the Prophets ( of which number Solomon is one ) are in the Kingdom of God : Yet the false Prophets are excepted , as Balaam , by whom God spake sometimes in a compulsitory way ; but the Lord used no such instruments to be Pen-men of the holy Ghost .

8. And lastly , his owne 3. Bookes evince his repentance and reconciliation with God : For this glorious light of Israel for a season was clouded and overshadowed by Idolatry ; for it is said , Solomon worshipped strange gods . Now upon these words the Romanists conclude , that Solomon died a reprobate ; but Mr. Broughton is of another opinion concerning these words : I have oftentimes mused ( saith hee ) what should be the meaning of these words , And Solomon worshipped strange gods . For ( saith he ) I could Brought . generall view of the Scriptures , p. 154. never thinke that he could esteem the idolls of the heathen for gods , considering he had such wonderfull knowledge , but surely this is the meaning ; that by allowing his Concubines to worship them , and in that it was done by his Commandement , it was as his act ; and this I hold , till I be better instructed . If he had come to so open a folly , as to worship them as God , this his sinne must needs have been of very high nature , if not the sinne against the holy Ghost , which is unpardonable .

But however it must be confessed , that Solomon fell grievously by giving the reins to his lusts ; yet , as it was said already , his 3. last Books will declare what the frame and temper of his spirit was in his old age .

1. The book of the Proverbs , wherein by allegories taken from the most excellent of the creatures , and also from those of the lowest ranke and esteem , he sheweth the wisdome of God in the government of the world : from whence hee perswades men to seek after the wisdom of God , admonishes the people to beware of strange women , and labours to settle them in the grounds of Religion .

2. His Booke called the Preacher , which book was made in his old age , and after his recovery out of sin : he beginneth , Vanity of vanities , all is but vanity , saith the Preacher . He preached worldly vanity from selfe-experience , admonishing others to beware by his evill . In which Book he sheweth in generall the transitory estate of all things in the world . For , saith he , consider the Sun , it riseth and setteth , and returneth again to his place . The winde goeth toward the South , and turneth about into the North : it whirleth about continually , and it returns again according to his circuits . All the rivers run into the Sea , yet the sea is not full ; unto the place from whence the rivers come , thither they return again . So by this he sheweth , that there is no felicity in any thing under the sun , but all is vanity . He goes on , and tries wisdome and knowledg ; but saith he , in much wisdome is much griefe , and he that encreaseth knowledge , encreaseth sorrow . He went yet further , and tryed all pleasant things ; for ( saith he ) I made great works , I built houses , set Gardens and Orchards , and I planted trees in them of all kind of fruits . I made mee pooles of water , &c. In a word , I was full , and much encreased , I wanted nothing that my heart could desire : but when I began to consider what felicity these things could bring unto mee , I beheld nothing but vanity and vexation of spirit , and that there was no profit under the Sun .

3. This most divine song penned ( as was hinted before ) in his old age : his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church , and of that intercourse of love passing between them : his heart is now lifted up higher then all the things under the Sun , reckoning of them nothing but vanity and vexation of spirit . Now by what hath been said , wee may conclude Solomon a glorious Saint of God , and therefore should be stirred up to the study and meditation of this Book the more , for Solomons sake , the Pen-man thereof .

CHAP. 1.

VERS. 2 , 3.

Let him kisse mee with the kisses of his mouth ; for thy love is better then wine .

Because of the savour of thy good ointments ; thy name is as ointment poured forth , therefore doe the Virgins love thee .

IN this Chapter observe two parts .

1. The earnest desire of the Church to be effectually joyned unto Christ , and to enjoy his presence ; that she might have sweet and most comfortable communion with her head and Spouse , and this is from vers. 2. to the end of vers. 7.

2. There is contained the ready offer of Christ to entertain and embrace his beloved Church , together with a mutuall commendation one of another , and both setting forth the praises of each other , from vers. 8. to the end of the Chapter .

In the first part observe ,

1. The Churches earnest wishes and desires , ver. 2 , 3 , 4. 2. She preventeth some objections that might be made against her , vers. 5 , 6 , 7.

The earnest desire of the Church is set down under the similitude of a lover .

Let him kisse mee with the kisses of his mouth , &c.

In this Vers . observe two things .

1. The Churches prayer or request to Christ , in these words , Let him kisse me , &c. 2. The reason of her prayer , wherein shee sets forth the excellency of Christs love , in these words , For thy love is better then wine .

To kisse in the Scripture noteth 3. things .

1. It noteth worship and service , as we have is in the Prophet Hosea , Chap. 13. vers. 2. Let the m●● that sacrifice kisse the calves ; it being an act and token of worship and religious honour . See also in 1 K. 19. 18. Yet I have left me ( saith God ) seven thousand in Israel , which have not bowed unto Baall , and every mouth which have not kissed him . That is , that have not so much reverenced or honored Baal , as to kisse him .

2. To kisse is an expression of duty and obedience ; thus Samuel kissed Saul , when he had annointed him King of Israel , 1 Sam. 10. 1. This he did , as a token of obedience : this is that duty towards Christ , expressed in Psal. 2. 9. Kisse the sonne : That is , yield all obedience to him , regard the law of his mouth , be instructed , counselled , and commanded by him .

3. To kisse is a symbole & pledg of love ; therfore the Christians of the Primitive time used such expressions of love in their love-feasts : and this is injoyned by the Apostle as an expression of Christian love , and as a sign of their unity and onenesse , and of that Christian tye , whereby they stood bound one to another .

The last of these serves for our purpose ; for in these words , Let him kisse me , &c.

The Church desires that the sweet and comfortable pledges of Christs love may be given in unto her .

By a mentonymie , shee putteth the signe for the thing signified ; for a kiss is but a pledg of that love of Christ , which shee desires to be made a partaker of . Here we have an exclamation , full of spirituall passions and divine love ; with which the Church is enflamed , and as it were impatient in her desires , after a nearer conjunction with Christ . Let us see it farther , what that is which the Church so earnestly desire , in the following words .

With the kisses of his mouth .

The Church doth not say , with the kisses of his lips , for that is a more silent and still gesture ; but the kisses of his mouth , which is no superfluous speech here ; but it implyeth the heavenly & gracious speeches which proceed out of Christs mouth . Grace was in Christs lips , Psal. 45. 3. All Christs affections were sweet , and his heart was a treasure of divine grace : his mouth then by which hee utters the things that are in his heart , must needs be sweet and desireable .

Qu. But was ever the Spouse of Christ without all pledges of his love ? or , was shee ever without the word ? for shee seemeth to cry after that which shee had not ?

Answ. Christ did alwayes kisse his beloved Spouse with some of the kisses of his mouth ; but he let out his light , minuatim , by little and little , as it were by degrees .

The promise was first made to Adam in the seed of the woman . After this , the promise was renewed again with Abraham : And after that the children of Israel were come out of Aegypt , his Lawes and Ordinances were more fully delivered by Moses , but as yet all things were under figures and shadowes ; the Church was as a child in her non-age , and in that respect the Apostle saith , they were under tutors and governors , untill the time appointed of the Father , Gal. 4. 1 , 2. And in Chap. 3. 23 , 24. he saith , they were kept under the law , shut up unto the faith , which should afterwards be revealed ; which law was a School-master unto Christ . In this respect the Apostle saith ; that the heirs of life and salvation were but Children before Christs Incarnation , because in generall they knew but as children , for that we have done since : besides other points of minority touching legality and ceremonies , which the Apostle in the afore-cited place calls elements or rudiments ; so that their light was but an obscure & glimmering light to ours now in the dayes of the Gospel . Christs discovery of himself then was but a standing behind the wall , a looking forth of the window , a shewing himselfe through the lattice , Cant. 2. 9. So although the godly in the time of the Prophets saw the promises afar off , and embraced them : yet they had them but in the expectation , not in the enjoyment : they had the promises in respect of the benefit , but not in the perfection of them . These ( saith the Apostle ) Heb. 11. 39 , 40. receiued not the promise : God having provided some better things for us , that they without us should not be made perfect . Now the Prophets fore-saw and prophesied of the rising of the sun of Righteousnesse , that bright morning star , who would make glorious discoveries of heavenly light : and they also prophecyed of the powring forth of the spirit of wisdome , and of revelation after Christ's comming in the flesh : and hence it is , that many Kings , and Prophets , and righteous men desired to see Christs day , and saw it not , Luk. 10. 24.

This is one of the kisses of Christs mouth , which the Church did so vehemently desire , saying , Let him kisse me , &c. Whereby the Church desireth to have Christ manifested in the flesh , and to have the sweet and comfortable Doctrines of the Gospel applyed to her heart , and that shee might not be always under a legall dispensation , for the law worketh wrath , Rom. 4. 15. It was a ministration of death , 2 Cor. 3. 8. for the tenour of it runs thus , Cursed is every one that continueth not in all things , that are written in the book of the law , Gal. 3. 10. But ( saith the Apostle ) after that faith is come , we are no longer under a School-master , Gal. 3. 25. That is , now we are not as children in knowledg and understanding , that wee should need a School-master ; but we are as men of riper years , and as men grown in knowledg , by the cleare light and sun-shine of the Gospel : so the Church desireth here , that shee might be prevented with the grace of Christ , and have the feeling of his love and favour towards her .

For thy loves are better then wine .

Here the Church rendereth a reason of that her most earnest desire , which shee hath to be joyned with Christ , and enjoy a more full and neer communion with him .

Thy loves , &c.

By loves she meaneth favour and acceptance : and she speaketh in the plurall number . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

1. To declare the plentifulnesse of Christs love , and withall that great comfort and joy she received by the aboundance thereof .

2. In that she had not Christs love only , but also the fruits thereof , namely , her love to Christ , Christs love to her being as the cause ; her love to Christ , as the effect ; her love to Christ a reflection of his love , wherewith he loved her first , according to that in 1 John 4. 19. Wee love him , because he first loved us .

( better then wine ) or , good more then wine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Est bonus , utilis , jucundus , suavis , pulcher , laetus , commodus , aptus , idoneus , beatus fuit .

The word good is of a large extent , and is used for that which is fair , sweet , pleasing , profitable or commodious , causing joy and comfort . The same word is used in Gen. 24. 16. where it is said , the Damsell was faire to looke upon . That is , shee was of a good countenance . And we have the same word in Esther 1. 10. where it is said ; the Kings heart was merry with wine . So that by good , the Church meaneth profitable , sweet , pleasant , comfortable , and full of salvation ; for it is the love of election , of adoption , justification , of righteousnesse and sanctification , and therefore a very sweet and comfortable love .

Better then wine .

Wine is one of the most precious , comfortable , and delightfull creatures that is in the world . It is here put synechdochically , as one pleasant species or kind for all the rest : and because Wine is the principall thing in Feasts and Banquets , it is here put for all dainty , pleasant , sweet & comfortable meats and drinks , used in the banquets of the great ones of the world .

The Verse being thus opened , let us draw some Observations from it .

Obser . 1. That such as have the least tast of Christ's love are impatient and restlesse in their desires after the nearest fellowship and communion with him . Hence it is , that the Spouse here breaketh forth into such a speech with an exclamation , being full as it were of divine passions , and of enflamed love , saying , let him kisse mee , &c. This was grounded upon some tasts of Christs love ; for Christ had not spoken as yet to the Spouse ; but shee on a sudden ( as it were ) without any word from Christ , utters this vehement exclamation of hers , and that without any other ground , then that his love is better then wine . See this in the Apostle : he counted all things but dung , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dogs-meat , that he might win or gain Christ : that is , that he might get more neerer communion with him ; and that hee might be satisfied with a larger portion of his fulnesse : and yet the Apostle goes higher then this , and desires to be dissolved , and to be with Christ , that so hee might enjoy the highest communion of all . The Church here desires Christs manifestation in the flesh , that shee might enjoy him in a Gospel-dispensation , and have sweeter discoveries of his favour : so in like manner the Church of the New Testament , who did enjoy all the priviledges of the Gospel ; yet she goes higher in her affections , and desires Christs last comming , that so she might enjoy him in that heavenly & everlasting communion , which the Saints shall enjoy hereafter .

2. Observe ; that Christ hath given more sweet and comfortable pledges of love and reconciliation to his people under the Gospel , then he did under the Law .

Hence it is , that Christ telleth his Disciples , and saith , Blessed are the eyes that see that yee see . For I tell you , many Prophets and Kings have desired to see those things which yee see , and have not seen them : and to hear those things which yee heare , and have not heard them , Luk. 10. 24. To this purpose is that of the Apostle , in Heb. 12. 18 , 19 , 20. For you are not come unto the mount not to be touched , and that burned with fire : Nor unto blacknesse , and darknesse , and tempest , and the sound of a Trumpet , & the voyce of words , &c. By the mount is mount - Sinai , whereon the law was given : and by all those expressions of darknes and tempest , and fire ; wee are given to understand the slavish , servile , and fearfull condition of them who were under the law : and how farre short their condition came of the excellency of our condition , who are under the Gospel . And hee saith further , Vers. 22. But yee are come un o mount Sion , and unto the City of the living God , the heavenly Jerusalem , and to innumerable company of Angls : to the generall Assembly , and Church of the first-born which are written in heaven , &c. By mount-Sion he meaneth the Church under the Gospel , whereof mount-Sion was a type , Psal. 14. 7. And the Doctrine of the Gospel was to goe out of Sion , Isa. 2. 3. And by all the other expressions he sheweth the happy condition of them , who are under the Gospel . It is the same argument for substance , that the Apostle uses in Rom. 6. 14. For sinne shall not have dominion over you , for yee are not under the law , but under grace . That is , now having such manifestations of grace under the Gospel : sin shall not take such advantages against you , as to keep you under , or to enthrall you , as it did those under the Law .

Againe , Christ hath powred out a greater measure of his spirit on his people , now in the times of the Gospel , then before . The Saints of old have had the same spirit for substance , but not for measure ; the spirit was given out unto them by small drops ; but in the times of the Gospel it was powred out in showers and abundance , Tit. 3. 6. The word translated abundantly signifies Riches , which notes not only the pretiousnesse , but the plenty and superabundancy thereof . And it is said , when hee ( meaning Christ ) ascended up on high , and led captivity captive , he did withall give gifts unto men , Ephes. 4. 8. In these words the Apostle alludeth to an old custome of the Jewes , who in dayes of great joy and solempnity , did use to send gifts and presents one to another , as we read in Neh. 8. 10. 12. The people did eate and drinke and send portions . This the people did in token of their joy after their redemption from captivity . So when Christ ascended up on high , as in the day of his Majesty and Inauguration in his Kingly seat and Chariot of triumph ; he sent plentifull portions and gifts of his holy spirit into the hearts of his people . Now in that Christ powrs out more abundantly of his spirit in the days of the Gospel then before ; the spirit of evidence and demonstration , the spirit of revelation and knowledg as it is called in 1 Cor. 2. Herein Christ hath given more pledges of his love in the times of the Gospel , then in the times of the law .

Lastly , The will and mind of God is more fully and more plainly revealed to his people under the Gospel , then it was under the Law : God let out light by little , and little , till the sun of righteousnesse arose . So we have it in Heb. 1. 1. God spake unto the Fathers by the Prophets at sundry times , and in divers manners ; but in these dayes he hath spoken by his sonne , Vers. 2. That is , he hath spoken morefully and plainly .

The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old , and by his Son in the latter age of the world , shews plainly the dimnesse and darknesse of those former ages in comparison of those , which have been since the comming of Christ .

3. In that the word of the Gospel is called the kisse of Christs mouth ,

Observ . That the Doctrine of the Gospel is very sweet and desirable .

From hence it is , that David doth so highly commend the holy Doctrine of the Lord , that it is perfect , pure , and infallible , and of such mighty operation and effects , that he saith , it is more to be desired then gold , yea then much fine gold , sweeter then the honey or the honey-comb , Psal. 19. In the Originall the words run thus , sweeter then the dropping of the honey-combs : It is meant of that which commeth forth without pressing and therefore counted the sweetest and purest honey of all other .

All the Epithites given in Scripture unto the Gospel do shew , that it is sweet and comfortable ; it is called the good word of God , Heb. 6. 5. A good doctrine , 1 Tim. 4. 6. A faithfull saying , and worthy of all acceptation , 1 Tim. 1. 15. The word of life , Phil. 2. 16. The word of reconciliation , 2 Cor. 5. 19. The Gospel of peace , Ephes. 2. 17. The Gospel of salvation , and the word of truth , Eph. 1. 13.

Besides , the Gospel brings glorious effects along with it ; as liberty to Captives , and blessed joy and comfort to those in distresse , as in Isa. 61. 1 , 2. It is tidings of great joy , viz. of reconciliation to God by Christ , and of peace and joy in the holy Ghost .

It is no other then the sweet kisses of Christs mouth ; and those heavenly Oracles of his mouth , whereby he calleth , enlightneth , comforteth , and worketh faith in his people . Christs affections were ( as I may so speak ) dyed in love and sweetnesse : and his heart was as a fountain of grace , therfore needs must his mouth be sweet , which is ( as it were ) the instrument by which he utters what is in his heart . Christ conveyeth all his graces and all good things into his people by the word of his mouth . No marvail then , though the Church be enflamed with the desire of the kisses of his mouth .

4. Observe from the reason which the Church renders of her most earnest longings and desires after Christ : For thy loves , &c.

That those strong desires , and those earnest longings of the faithfull after Christ , they flow from a principle of love .

Love is impulsive and constraining , it hath a sweet kind of violence to draw out all the affections of the soule unto Christ , see this in 2 Cor. 5. 15. The love of Christ constrains us , saith the Apostle . So again in Jer. 31. 3. I have loved thee with an everlasting love , therefore with mercies have I drawn thee , saith the Lord . And in Hos. 11. 4. I drew them with the cords of a man , with bands of love , &c.

Now wee must understand this principle of love to be , either Christs love to us , or our love to him ; for there is an interchange of spiritual love between Christ and his people . First , Christs love to us ( in respect of the extrinsicall part of it ) is the expressing of his love to us by the evident testimonies of his favour & grace : and by uniting of himselfe unto us , making of us to partake with himselfe of his own goodnesse . Now by the manifestation of Christs love to us , he begets in our souls a love of him : his love is , as the cause , our love as the effect : and as Solomon saith of the rivers , that they both come from , and return again into the Sea , Eccles. 1. 7. So Christ is the ocean of spiritual love , from whence we derive , and in to which we return our love : so that our love proceeds from Christ's love ; his love is as a load-stone , attractive , drawing our affections to him ; our love is as the reflecting backe to him again the beames of his owne love .

Now that principle of love by which wee are drawn to Christ , is both Christ's love to us , and the fruits thereof , namely our love to him . Now there are three things in love , whereby the affections of the soul are drawn unto Christ .

1. An affection of the will , whereby we are inclined unto the thing beloved : Now the nature of the will is elicita , not coacta , inclined and drawn forth , not compelled and constrained ; will should be no will , if it were so : but there is that divine excellency , & that excellent dignity in Christ , which is as a load-stone , very attractive , & an object very tempting and alluring to bend , to draw , and to incline the will , making of it to close with Christ , as with the best , and most excellent object in all the world .

2. A desire of union and enjoyment of the thing beloved . Now when the soule eyes such an excellent object as Christ is , in respect of his spirituall beauty , and super-eminent worthinesse and dignity : it presently covets the enjoyment and function of him ; the soule desires nothing more then union , then peculiarity and interest , then the everlasting possession of him , who is that love-deserving object .

3. A complacency or wel-pleasednesse , whereby we rest our selves well pleased in the goodnesse of the thing beloved : now nothing in the world is more pleasing to a believing soule then Christ : 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 be weak in themselves , then they are strong in him , and more then Conquerours , as saith the Apostle . Now by these 3. acts or effects in love , are the affections of Believers eminently drawn out toward Christ .

5. Observe from her form of speech ( thy loves ) speaking in the plurall number .

That the love of God in Christ is an infinite , and a manifest love .

The Apostle would have the Ephesians to comprehend with all Saints , the breadth , and length , the depth and heighth of the love of God in Christ : but yet for all that he concludes , that it passeth knowledge , Ephes. 3. 18 , 19. God's love is of one nature and substance , but it is various in respect of the dispensations thereof . Love is an internall affection in God , and therefore it passeth understanding ; so that we cannot conceive of it as it is in 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 all the sweet and costly things that the Princes of the earth do enjoy . Thus we have heard the Churches desire of fellowship with Christ ; and the reason of her request , drawn from the excellency of his love : now it follows in the next verse , she rendereth a reason of her so much delighting in his love .

VERS. 3. Because of the savour of thy good ointments , thy name is an ointment powred forth , therefore the Virgins love thee .

IN these words she rendereth a reason why her affections were so set upon her beloved , and why shee doth so love him , and why shee preferres his love above all the glory and pleasures of this world ; her reason is drawn from the excellency of Christ : that he is as a boxe of odoriferous ointment , and that in him was found redolent savours , and precious sweet things , by which he doth perfume her with his spirituall sinels , and so maketh her sweet also .

This verse contains two things .

1. A cause , or reason of her delight in Christ's love ; because of thy ointments , &c. 2. An effect flowing from the cause ; therefore doe the virgins love thee .

Because of the savour , &c.

By savour , smell , or odour , is meant knowledg , understanding , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Odoratus est , olfeci● , sentit . sense , or feeling ; the Apostle calleth it , the savour of life , 2. Cor. 2. 14. So it is said , when the tow smelleth the fire , it is broken , Judg. 16. 9. The meaning is , when it feeleth the fire .

Of thy good ointments , or good oiles .

In this comparison shee seemeth , not only to meane 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pinguedo , oleum , unguentum . those ordinary confections in the Apothecaries shop ; but the holy ointment and perfume which God commanded Moses to make , with which the Tabernacle and the ministring Vessels were annointed , and also Aaron and his sons , Exod. 30. 2● , 24 , 25. And we read in Psal. 133. that this ointment was powred upon the head of Aaron , and went down to the skirts of his cloathing . By this similitude the Church commendeth the graces of Christ which he had , being cloathed with the holy spirit ; for the Lord anointed him with the oyle of gladnesse above his fellowes , Psal. 45. 7. And saith God I will put my spirit upon you , Isa. 42. 1. And it is said of him , The spirit of the Lord is upon me , because he hath annointed me to preach the Gospel , Isa. 61. 1. Now the odour of Christ's graces are smelt and become savoury by the preaching of the Gospel : and therefore shee addeth .

Thy name is as ointment , &c.

Concerning what is meant here by Christs name , we may take a double interpretation .

1. By name , we may understand it , of those proper names given to Christ in Scripture . As Messias , and Christ , which are by interpretation annointed ; these names are given to Christ by way of excellency , he being anointed by the Father unto that great Office of his Mediator-ship : and he is called ointment , in Isa. 10. 27. And indeed all names given to Christ are very sweet and redolent : as Shilo , which signifies tranquillum esse ; intimating that Christ our peace and tranquility , he is called Ithiel , Prov. 30. 1. A word ( as Junius writes ) compounded of three parts , as if one should say , the strong God with me : the name comes all one with Immanuel , God with us : so he that is Ithiel , God manifest in the flesh , is also called Veal , Almighty , able to save us . He is likewise called Jesus , a Saviour , because he saveth his people from their sinnes . Besides these , hee hath names of office , as of King , Priest , Prophet ; he is a King for government and rule : a Priest for sacrifice and intercession ; a Prophet for teaching and revealing the secrets of the Fathers bosome .

Lastly , he hath a name sutable unto his two-fold nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God-man , the Apostle calls him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the man Christ ; for as man , he was in one hypostasis , or person with God . Now how delectable and sweet are all the names of Christ ? and how much more redolent and savoury then all the precious ointments in the world .

2. By Christs name is understood the Gospel , and the publishing thereof to the world . Paul was a chosen vessell to carry his name unto the Gentiles , Act. 9. 15. And it is said , the Gentiles shall trust in his name , Matth. 12. 21.

As ointment powred forth .

By the powring forth of Christ's name , is meant the preaching and publishing of the Gospel . Here the Church alludeth to the perfect odour of such pretious oyntments , which , if it be closed up in a vessell , is not felt savory , untill it be powred forth , then the sweetnesse thereof doth spread abroad , and perfume all other things . Wee read in the Gospel of Maries pound of Spikenard ointment ; and when shee had broken the box of pretious ointment , and powred it upon Christ's head at table , the house was filled with the savour of it , Mark . 14. 3.

So when the name and Gospel of Christ is preached abroad , it giveth an odour to every believing soul : so that by the preaching of the Gospel , they also receive the holy spirit . Gal. 3. 2. They received the holy Ghost by the hearing of faith .

The word to powre forth in the Originall , signifies to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Evacuavit , exhausit , Evaginavit . exhaust , or draw dry ; to empty , which may denote the plentifull powring of it forth . It also signifies to draw forth the sword to the battle , so it is used in Ezek. 28. 7. This may denote unto us the majesty and power of the Gospel : so Christ is bid to gird his swore upon his thigh with glory and majesty , Ps. 45. 3. By the sword is meant the word of the Gospel , which proceeded out of Christs mouth , Rev. 1. 16. And by glory and majesty is meant the magnificence , and powerfull effects of the word .

Therefore doe the Virgins love thee .

The Church having laid down the cause , shee also shewes the effect : the sweetnesse of Messiah , and of his graces powred forth upon her , have enflamed her heart with love towards him .

Some understand these Virgins to be such as are not espoused to Christ ; such as the unconverted Jewes , and the uncalled of the Gentiles .

Others understand them to be the fellow-friends of the Spouse , and of those that are faithfull and called of God , who with pure minds serve the Lord only , and worship him in their spirits .

These Virgins are either ,

1. Of particular congregations ; so the Apostle calleth the Church in 2 Cor. 11. 1. I have prepared you for one husband , and to present you as a pure Virgin unto Christ : or else ,

2. Of particular members of the Church ; for the Hebrew tongue ( as I hinted before ) useth co call the whole the Mother , and the parts the Daughter ; for so these Virgins are called in diverse places of this song .

Now the Saints and members of Christ are called Virgins in these respects .

1. For their chastity , as in thefore-named place , 2 Cor. 11. 2. That I may present you as a chast virgin unto Christ . These love Christ with a chast ( but not with an adulterous ) love .

2. For their purity : These are they ( saith the Apostle ) which are not defiled with women , for they are virgins : these are they which follow the Lamb whithersoever he goeth : these were redeemed from among men , being the first fruits unto God , and unto the Lamb : and in their mouth was found no guile ; for they are without fault before the throne of God , Rev. 14. 4 , 5. These as virgins abstaine from all things that might be offensive to their beloved .

Love thee .

These Virgins love Christ for the odour of his good ointments , which they receive by his word and spirit ; for by the preaching of the Gospel , his name is powred out like odoriferous ointment , to the exceeding great joy and delight of the Saints , drawing and inluring their minds , as Virgins are drawn with the offer of some great and lovely match : their sences are so exceedingly taken with his sweetnesse , which causeth in them a very high and worthy esteem of Christ , and of all those heavenly graces which flow from him . This Verse being thus opened , let us draw some conclusions from it .

1. Observe , in that the Church seeks out the most precious ointment to set forth her Beloved and his graces , it teacheth us : That all the most excellent things in nature are but types and shodows of Christ and his graces . What is more pleasing to the smell then pretious and sweet ointments , of an exquisite composition ? Christ is the same , and far sweeter to his Saints .

First , By ointment were annointed to their Offices Kings , Priests , and Prophets : so by the annointings of the spirit , Christ was consecrated to his three-fold office of King , Priest , and Prophet : this was prefigured by the annointing of Aaron and his sons , whereby they were consecrated unto the Priests office , Exod. 30. 30. It is said of Christ , The spirit of the Lord is upon me , because he hath annointed me to preach the Gospel , &c. Isa. 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows , Psal. 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse , and a branch out of his roots , and the Spirit of the Lord was to rest upon him , and the Spirit of wisdome and understanding ; the Spirit of counsell and of might , the Spirit of knowledge , and of the feare of the Lord , Isa , 11. 12. It is said that God gave not the Spirit by measure unto him , John 3. 34. That is , he did not bestow it upon him imperfectly , and in part onely , but fully and intirely : for measure is not opposed to that which is infinite , but to that which is not whole , intire , and perfect . Christ was full of knowledge , wisdome , and of all Heavenly gifts . The Apostle saith , That in Christ dwells all the fullnesse of the Godhead , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bodily , Colloss. 2. 9. That is , not by naked and bare communicating of vertue , as God is said to dwell in his Saints ; but by a substantiall union of the two natures , whereby they become one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one person , or substance . Here is then the Vessell , which as a rich treasury is full of all Heavenly wisdom , knowledge , Divine revelations , and all sweet graces , even Jesus Christ the Anointed of God .

Secondly , By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ : the graces of Christ which are called his sweet Ointments , they cast a sweet savour , and are powred out into all Christian hearts , and doe flow from him the head , into all the Members of his Mysticall body , as it is written , Of his fullnesse we all receive , and grace for grace . John 1. 16. That is , we receive suitable graces for his graces ; we receive part of every communicable grace of his . This sacred Oile was powred ( as upon Aaron so ) upon Christ who was the head of all Saints ; and from him that was the head , this Ointment of the Spirit runs downe his Mysticall body , even to the hem of his Garment . And the Apostle saith , But yee have an unction from the holy one , and yee know all things , 1 John 2. 20. That is , you have the Spirit of Truth which leadeth you into all Truth . And in Revel. 1. 6. But he hath anointed us , and made us Kings and Priests to God his Father .

This anointing of the Saints by the Spirit of Christ was prefigured , in that the Tabernacle ( a figure of the Church of the new Testament ) and all the Vessels of the Tabernacle ( which figured out the particular members ) were all anointed with the holy Oile , and consecrated unto the Lord , Exod. 30. 23. 25. Christ hath received the Spirit as a publique person , as a common head of all his Church , he then is the head and seat of all spirituall influence from which the mystical body receives life and motion : this is the Apostles Similie in Collos. 2. 19. He makes Christ there to be the head , and the Church the body , knit together by certaine joints , and ligaments as it is in nature : and by this means doth minister supply to all parts of the body ; whereby it increaseth with the increasings of God .

Thirdly , in that the holy Oile ( from which the comparison was taken ) was not to be powred upon any man besides the Priest onely , neither were they to make any other Oile after the composition of it , because it 's consecrated Oile , Ex. 30. 32. It doth demonstrate unto us , that none have the anointings of Christ upon them , but the Saints onely ; a stranger intermeddleth not with this joy : For saith Christ , He ( meaning the Spirit ) shall glorifie me , for he shall receive of mine , and shall shew it unto you , Joh. 16. 14. He doth not say , the Spirit shall declare those things it received of him unto the World , but to his owne Servants : See also , Joh. 14. 26 , 27. I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever : Even the Spirit of truth , whome the World cannot receive , because it seeth him not , neither knoweth him , but yee know him , for he dwelleth in you , and shall be in you . And the Apostle saith , If any man have not the Spirit of Christ he is none of his . Rom. 8. 9. By these Scriptures it is plaine , that Unbeleivers neither have , nor understand the spirit of Christ . Now by what hath been said , it is evident that these precious Ointments ( here mentioned in the Text ) were but tipes and shaddows of Christ's graces . First , as they were in himselfe . Secondly , as they are conveyed in his Members . Thirdly , as they are denied to Unbeleivers , being too holy to be cast unto Dogs : all which doe shew , of what a redolent savour , and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ .

Secondly observe , That though the name of Christ , towit , his glorious Gospell , be very redolent 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 Christ . Thus much for the cause , the effect follows , Therefore doe the Virgins love thee . Whence observe ,

Thirdly , That the sweetnesse of Christ causeth love in his Saints . The Originall of our love is Christs communicating of goodnes to us ; there is nothing in the streams but what comes from the Fountaine : he is the Fountaine of love and sweetnesse , who by his streams flowing into our hearts , causeth in us to abound a Divine love towards him : the fire of his love kindles the flame of our love to him againe ; our Ointment is from Christs Ointment , the head being Anointed the Oile ran downe to the Skirts , as it was said of Aaron . Love is the inclining of the will to something that is excellent , and agreeable to it selfe : now the nature of the will is Elicita , not Coacta , inclined and drawne forth , not compelled and constrained : The will is absolute and free , no violence can be offered to it , therefore nothing but the sweetnesse and efficacy of Christs grace , can be a Load-stone attractive to draw out & incline the will .

Againe , the object of the will is something that is good : Bonum est objectum voluntatis , sayth the Moralist ; whither it be Bonum reale , a substantiall good , or Bonum apparens , a seeming good , yet both are the object of the Will : Hence it is , that the transcendent excellency , beauty , love , goodnesse , and thato verflowing Fountain of grace and sweetnesse , apprehended by the Saints , to be in Christ , these make him to be the best object , these also incline the Will , attract the heart , and draw the souls of Beleivers unto him .

Againe observe , that the object of the will must be a thing suitable , Bonum sibi conveniens , a good agreable to it selfe . Now such a proportionable good as this , is found to be in Christ , which is respondent or answerable to all our desires or Capacities ; he is suitable in all his Offices and communications , in his blood for pardon , in his grace to adorne us , in his love for lost sinners , in his fullnesse for empty and poore souls . Now when the Saints can take a spirituall view of Christ , and observe all the dimensions of his love and sweetnesse , they apprehend him to be Summum bonum , the chiefest good , farr beyond all worldly things , though of never so exquisite and delicate an extraction ; and therefore desire most of all to have the possession of him , according to that in Psal. 73. 25. Whom have I in Heaven but thee ? and there is none upon Earth that I desire besides thee , saith David .

Fourthly , in that the Church changeth her Speech from the whole to the parts ; for shee doth not say I , but the Virgins love thee .

Observe ,

That as the whole Church , so every Member of Christ hath the sence and feeling of Christs love and graces , by the powring forth of his name . John 1. 10. Of his fullnesse wee have all received , and grace for grace . Every Member hath received a measure and proportion from Christs fullnesse . The Apostle speaking of the Gift of Continency , saith , Every man hath his proper gift of God , 1 Cor. 7. 7. And so he speaketh concerning spirituall gifts , and saith , There are diversities of Gifts , but the same Spirit ; and there are diversities of operations , but it is the same God which worketh all in all : but the manifestation of the Spirit is given to every man to profit withall : for to one is given by the same Spirit the word of wisdome , &c. 1 Cor. 12. 4 , 6 , 7 , 8. And so the whole Chapter goes on , and tells us , that the Church is the mystical body of Christ ; and though the body be but one , yet the Members are many : and that the same Spirit divideth to every Member as it pleaseth himselfe . As in the naturall body , there is not any one member , but receives an influence from the head : So it is in the Mysticall body of Christ . And againe the Apostle saith in Ephes. 4. 7. But unto every one of us is given grace according to the measure of the gift of Christ . Christ doth measure out proportionable gifts and graces for every Saint ; therefore as the whole Church is the Spouse of Christ , so is every particular Member ; and all the priviledges and graces belonging to the whole Church , belong to every Beleiver .

Fifthly , Observe ,

Such as are true lovers of Christ , are onely those that are holy and pure . By Virgins here are not understood those that are single or un-married ; but it signifieth the chastity and spirituall purity of those that truely love Christ . These are chast in their lives , holy in their thoughts , sanctified in their actions . These are not defiled with the World , as to give themselves up to uncleane lusts of the flesh , nor to commit spirituall whoredome against God : the Saints studdy to possesse their Vessells in Sanctification and honour : their bodies are the Temples of the holy Ghost , they labour to be like unto their head and Spouse ; holy as he is holy , pure as he is pure : These are they which are not defiled with women , for they are Virgins , Revel. 14. 4. That is , that are not polluted with spirituall Fornication , as the Apostle calls it , 2 Cor. 12. 2. These follow the Lamb whithersoever he goeth . They will not follow Antichrist for their head and guide , but they follow Christ , though it be with the hazzard and losse of all their worldly enjoyments ; their love ro Christ is pure and chast , like unto Virgins whose affections will not easily be drawn unto any besides their Beloved .

VERS. 4. Draw me , we will run after thee : the King hath brought me into his Chambers : we will be glad and rejoyce in thee : we will remember thy love more then wine : the upright love thee .

IN these words we have a second request of the Spouse unto Christ , that he would not onely call her outwardly , by the voice of the Gospell , but ( forasmuch as the word Preached profiteth not , if it be not mixt with faith in them that heare it , Heb. 4. 2. ) that he would open her heart , Acts 16. 14. and enlighten her by his Spirit : that he would give unto her his Spirit of wisdome and revelation , that the eyes of her understanding might be opened , that shee might know what is the hope of her calling , Ephes. 1. 17.

In these words there are two things considerable .

1. The Prayer of the Church . 2. The Reason of it .

First , The Churches Prayer in these words , Draw me , &c.

Secondly , The Reasons are drawne from the effects or fruits thereof , which are two .

The first in these words , We will run after thee .

The second is set downe in these words , The King hath brought me into his Chambers .

From which effects we have the Churches protestation of ingagement , declared by a three-fold respect which shee bears to Christ .

First , shee doth exalt and rejoyce in him , We will be glad and rejoyce in thee .

Secondly , her mind or senses are set at work , We will remember thy love more then wine .

Thirdly , her engagement of affection : The upright love thee .

First , we have the Churches Petition , the reason subjoyned with Draw me , we will run after thee : or take it more fully thus , O my beloved , because I find and feel an utter inability to come unto thee , doe thou with the sweetnesse and efficacy of thy grace , powerfully incline my will and affections toward thee , and then both I and all my severall Members , shall readily and earnestly run after thee .

Draw me .

The same Originall word is used for diverse kinds of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Traxit , pertraxit , prehendit , apprehendid , tenuit , retenuit , continuit , prohibuit , retraxit . drawings .

First , to draw with violence and force ; to invade or set upon , thus God promised to draw Sisera unto the River Kishon , that he might be taken , Judges 4. 7.

Secondly , to draw with power and strength . It is said , A man drew a Bow at a venture , 1 Kings 22. 34. To draw a Bow requires strength : and in Job 24. 22. He draweth the mighty by his power . He means , that after wicked men have destroyed such are weake , they set upon the strong .

Thirdly , to draw with love and mercy ; the word signifieth sometimes to draw with words and reasons , perswading by Arguments and the like : so God is said to draw us with the Cords of a man , and bands of love , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Interdum signisicat trahere verbis atque rationibus . Hos. 11. 4. And the Lord declareth what signes of his love and favour he had shewed to his People Israel , he saith , Yea , I have loved thee with an everlasting love , therefore with loving-kindnesse have I drawne thee , Jer. 31. 3.

Fourthly , to draw noteth also the lengthning or enlarging of mercies and favours : as in Psal. 36. 10. O draw thy loving-kindnesse to them that know thee . That is , O that thou wouldest enlarge , bring home , and continue thy loving-kindnesse . Now that which the Church desires here , is , that Christ would draw her by the efficacy and power of his word and spirit , and by the sweetnesse of his grace , into a close and neer communion with himselfe .

Wee will run after thee .

Here we have the first reason or condition of her Petition , We will run , &c. Or take it more fully thus : O my Beloved , draw me with the power of thy Spirit , and by the sweetnesse of thy grace neerer unto thee , then I thy whole Church will follow thee . Here shee changeth the number , but not the person , and saith in stead of , I will , we will run , &c. because shee would comprehend in her Speech every particular Member as in the former Verse .

Wee will run .

The word Run signifies readinesse of affection , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Significat currere , cum promp 〈…〉 ne & propensione . inclination of mind ; so we have in 1 Kings 19. 19. Elisharun after Elijah , he run with a full intention of mind ; his affections run strongly after Elijah : and thus the Gentiles are said to run to Christ , Isa. 55. 5. Behold thou shalt call a Nation that thou knowest not , and Nations that know thee not shall run unto thee . That is , the Gentiles that know thee not , neither had they any notice of thee before , shall with all eagernesse and readinesse of mind run unto thee .

Secondly , it signifies celerity and great speed , to passe through a Race , 1 Cor. 9. 24. They which run a Race run all , saith the Apostle : and so the commanding word of God is said to Run very swiftly , Psal. 147. 15. And David saith , I will run the way of thy Commandements , Psal. 119. 32. And he saith againe , I made hast , and delayed not to keep thy Commandements , Verse 60.

Thirdly , it signifies perseverance and constancy , to hold out to the end . So run ( saith the Apostle ) that yee may obtaine , 1 Cor. 9. 24. And againe , Heb. 12. 1. Run the race that is set before you : That is , so runne as to continue & hold on in your race , until you come to the end of your faith , even the salvation of your souls . This is that wee have in the Prophet Isa. 40. 31. They that wait upon the Lord shall renew their strength : they shall mount up with wings as Eagles , they shall runne , and not be weary , they shall walke , and not faint . It is in the Hebrew , they shall change , or double their strength : That is , they shall have a new supply of strength , to hold up their spirits , when they seeme to befeeble , and weak , and almost spent : and they shall as Eagles , flie strongly , and soare aloft : and they shall walke ( that is , be enabled to persist and persevere to the end ) and not faint .

4. To run , argues strength in the runner : this wee read in Daniels vision , of a Ram that had two horns ( meaning the Persian & Median Empire . ) Now this Ram with his two horns was pushing West-ward , and Southward , and North-ward , so that no beast might stand before him . But afterwards he seeth a hee-goat , that came from the West , &c. ( which is thought to be Alexander the great ) and this hee-goate came to the Ramme that had two horns , and ranne unto him in the fury of his power , Dan. 8. 6. That is , by his mighty power and strength he overcame him .

5. It signifieth our whole Christian : conversation , which is called a race , 1 Cor. 9. 24. And saith the Apostle , Gal. 2. 2. I went up by revelation , and preached the Gospel , &c. Lest ( saith he ) I should run , or had run in vain . He meaneth here by running , his earnestnesse and diligence to preach the Gospel . And again , Gal. 5. 7. Yee did runne well , who did hinder you . That is , you were in the right way , and you made a good progresse therein , you out-stript others in way of life . Our life is called a course or race , which is run ; as it is said , John fulfilled his course , Act. 13. 25. And Paul saith , I have finished my course , 2 Tim. 4. 7.

6. To runne , signifies a desire to obtain the prize , as well as swiftnesse and strength : Hence the Apostle labours , that his preaching might not be in vain ; for then saith he , I should runne in vain , Gal. 2. 2. And again , he saith , So runne that you may obtain , 1 Cor. 9. 24. That is , that yee might obtain the prize , which is eternall life . So here the Church hath Christ in her eye , as a rich and glorious prize , unto whom she runs , saying , Wee will runne after thee : And these follow the Lamb whither soever he goeth , Revel. 14. 4. They doe reckon Christ a good prize whithersoever they run after him : they will run through thick and thin ( as we use to say ) through good report and evill report , that so they may enjoy him .

Observe first , From the Churches prayer , Draw me , &c.

The efficient cause of our comming unto Christ , is not in our selves , but from Christ alone , who by the efficacy of his word , and by the sweet operation of his spirit and grace , draweth us unto himselfe .

1. By nature we are utterly unable to do any thing in this respect ; for we are wholly 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 blo●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 strength , saith the Prophet . And saith David , I will run the wayes of thy commandements , when thou shalt enlarge my heart , Psal. 119.

6. We are said to run , in that we earnestly looke after the prize which is set before us ; and therefore the Apostle saith , 1 Cor. 9. 24. They that run a race , run all : That is , forasmuch as all desire the prize . Now then in all our seekings and enquiries after Christ , in that we long after him , and desire to be joyned in the nearest communion with him , we may be said to runne after Christ . So much for the Petition , and the first reason or effect thereof : now followeth the second effect or fruit of the prayer .

The King hath brought mee into his chambers .

This second effect of the Churches petition is , the effectuall answer of Christ , The King hath brought mee , &c.

In Christs grant observe ,

1. The title given to him , The King , &c. 2. The thing granted , and that is a sweet introduction into his chambers , where we have 1. The manner ; he brought me . 2. The matter ; into his chambers .

The King hath brought me into his Chambers .

The King ) that is to say , Christ , of whom King Solomon was a type : Kings are such as heare rule by such power as is committed unto them . Christ is appointed King over his Church . Psal. 2. 6. I have set my King upon my holy hill of Sion . In the Originall it is , I have anointed , or powred out , &c. That is , I have ordained and authorized my King , by powring out the oile of my spirit upon him . Of this word Nasac , that signifieth to powr out , commeth Nasick , which is used for a Governour , or one in authority ; as in Micah . 5. 5. The Lord promiseth , that when the Assyrian should come in the Land to raise up against him seven Shepheards , and eight principall men , or ( as it is in the Originall ) Princes of men : That is , such as should be eminent and chiefe in authority : So in that Christ is called a King , it denotes his transcendent dignity and honour , his rule and authority that the Father hath invested him withall , having made him King and head over his Church .

The King hath brought me , &c.

The word signifies to lead , to bring to , to apply , to induce & perswade : it is to be understood of Christs winning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In hiph : significat venire fecit , adduxit , introduxit , intulit , attulit , obrulit . and perswading the hearts and affections of his people , whereby he drawes them into the most intimate and neerest fellowship with himself .

Some would have this clause to be translated thus : When the King hath brought me , &c. Because the Church seemeth to speak of a joy and gladnesse thereupon , which she had not enjoyed before : but most certain it is , that shee had been brought into Christ's chambers before , and had many tokens of his love : but this being an effect of her prayer , it may be aptly paraphrazed thus : I have prayed to my King for the sweet pledges of his love , and behold what followeth : hee like a royall and glorious Husband hath brought me into the chambers of his heavenly and spirituall treasures .

The King hath brought me iuto his Chambers .

By Chambers shee sheweth the dignities and priviledges which shee findeth by following Christ .

The Hebrew word Cheder , is used in Scripture to signifie the inmost , and most retired part of any place . Judg. 15. 1. Chambers are the places of the greatest secrecy : it is said , that Elisha told the King of Israel the words that he spake in his Bed-Chamber , 2 Kings 6. 12. The most hidden , inward , remote , and secret things are signified by this word Translated , Chambers : as in Job 9. 9. The Chambers of the South . That is , the most remote and inward places of the South . Mans Spirit is thus expressed , because it is the most secret and inward of mans soule , Prov. 24. 4. By knowledge shall the Chambers be filled ; that is , the most secret parts of the soul shall be filled by knowledge , Prov. 18. 8. The inward part of the Belly , Prov. 7. 27. They goe downe to the Chambers of death . That is , into the secret wayes of death , towit the Grave . Luke 12. 3. That which you have spoken in your Closets . That which you spoke in secret , and thought none should heare , Mat. 6. 6. Enter into thy Closet , and thy Father which seeth thee in secret , &c. So here , by Chambers is meant the most inward , secret , and close revelation of Christ to the soule .

Againe , Chambers are the places of most safety , Deut. 32. 25. It is said , The Sword without , and terror within , ( or from the Chambers ) shall destroy , &c. That is , destruction shall follow them into the places of the greatest safety . And in Ezek. 21. 14. The great men are slaine which enter into their privy Chambers . That is , they shall not escape , no not in their Chambers of safety . So that here by Chambers is hinted out to us , Christs protecting and preserving of his Saints .

Observe hence , first , from the title given to Christ , The King , &c.

That Christ is King and head over his Church . Christ was the naturall Son of God , and thought it not robbery to be equall with God , Phil. 2. 6. For by him the World was made , who was the brightnesse of his glory , and the expresse Image of his person , and upholdeth all things by the word of his power , Heb. 1. 2 , 3. Therefore this prerogative will very well befit the Son of God .

God hath designed and appointed Christ to this great Office and dignity , He loveth him and hath given all things into his hand , John 3. 35. He judgeth no man , but hath committed all judgement to his Son , John 5. 22. He hath made him to be Lord and Christ , Acts 2. 36. He hath appointed him over his owne house , Heb. 3. 2. 6. And saith God , I have set my King upon my holy hill of Sion , or the Hill of my Holinesse , and that by vertue of a solemn decree ; I will declare the decree , &c. Psal. 2. 6 , 7. And the Government shall be upon his Shoulders , Isa. 9. 7.

Now Christ is a King , whose glory and dignity shines forth most eminently , for saith God , I will make my first-borne higher then the Kings of the Earth , Psal. 89. 27. Christ is a King above all other Kings ; and that in these respects .

First , his Kingdome is spirituall , he rules over the souls and Consciences of men : other Kings may subject the bodies and estates of such as are under them , but not their Consciences ; this is Christ's glory which he will not give to another . Ye are bought with a price ( saith the Apostle ) be not ye servants of men , 1 Cor. 7. 23. That is , doe not mancipate and inslave your Consciences to any humane devise in matters meerly spiritual ; because Christ alone is King of the Conscience .

Secondly , Christ is an universall King .

First , in respect of all Nations ; There was given him Dominion , and glory , and a Kingdome , that all people and Nations , and Languages should serve him , Dan. 7. 14. The Heathen are his Inheritance , and the ends of the Earth his possession . Psal. 2. 8. And the Apostle speaking of the Preachers of the Gospell , saith , Their sound went into all the Earth , and their words to the end of the World , Rom. 10. 18.

Secondly , in respect of all sorts and conditions of men ; this is elegantly set forth by the Prophet , Isa. 41. 19. Where God promiseth To plant in the Wildernesse the Cedar , the Shittath Tree , the Myrtle ; the Oile-Tree , the Fir-Tree , the Pine , and the Box-Tree together . This is also sweetly represented unto Peter by a Sheet knit at fowre corners , wherein were all manner of fowr-footed beasts of the Earth , and wild beasts , and creeping things , and Fowles of the Aire , Acts 10. 12. By this we are taught , that not onely the Gentiles as well as the Jewes were to be received into Christ's Kingdome ; but also that in every Nation ( as himselfe afterwards Expounds it ) he that feareth God , and worketh righteousnesse , is accepted with him , Vers. 35.

Thirdly , Christ is King universall , in respect of all ages and times of the World . God is my King of old , saith the Church , Psal. 74. 12. It is meant of Christ because it is said of him in the following words , Hee worketh Salvation in the midst of the Earth . It is Christ that worketh Salvation in the midst of the Earth ; and he is called a King eternall , immortall , 1 Tim. 1. 17.

Thirdly , Christ rules alone ; he hath no colleague or partner ; he carries the Government upon his owne Shoulders , as we read , Isa. 9. 6. He alone hath received power from on high in Governing of his Church .

Fourthly , Christ is an everlasting King ; He receives a Kingdome that cannot be shaken : The God of Heaven ( saith the Prophet ) shall set up a Kingdome which shall never be destroyed ; neieher shall it be left to other people , but it shall stand for ever , Dan. 2. 44.

Fifthly , and lastly , Christ is matchlesse and eminent above all other Kings in all royall vertues and endowments .

First , he is wise and sapient , and therefore called Counsellour , onely wise , the wonderfull numberer , which sealeth up the sum full of wisdome .

Secondly , a most magnificent and warlike King ; hence Christ is called , A man of War , the Lord of Hosts , the Captaine of our Salvation : he overcomes all his Enemies , and his foes are made his foot-stoole .

Thirdly , Christ is a most just and righteous King ; he reigns in righteousnesse ; his Scepter is a Scepter of rectitude and uprightnesse , He is called the Lord our righteousnesse , Jer. 23. 6.

Secondly Observe , That Christ sweetly draws and perswades his people to a neer communion with himselfe . The King hath brought me , &c. Christ doth win the hearts of his people by love and goodnesse . This is manifested Chap. 2. Vers. 4. where it is said , He brought me into the Banqueting House , and his banner over me was love . A flag , or ensigne is a warlike signe , whereby Souldiers are drawne from place to place : So here , Christ sets up a Banner of love and goodnesse , whereby he draws his people after him ; when he displayes his Banner , then all the Armies in Heaven and Earth follow him . It was by love we were redeemed ; for Christ loved his Church ( saith the Apostle ) and gave himselfe for it , Ephes. 5. 25. By love we are sanctified and cleansed , as we have it in Revel. 1. 5. Christ hath loved us and hath washed us in his blood . He hath washed us , both from the guilt and pollution of sin , and all from love . It is also by the same love wherewithall Christ doth win and draw his people after him .

Thirdly Observe , Christ revealeth to his Saints , the secret and hidden Mysteries of the Gospell . Christ leads his people into his privy Chambers , and displayeth the secrets of God to them that feare him , Psal. 25. 14.

Consider , first , Chambers are the places in which the Bridegroome and the Bride use to rejoyce together , Joel 2. 16. So Christ as the Bridegroome rejoyceth over the Bride , and doth communicate spirituall comforts unto her , Such as eye hath not seene , nor eare heard , neither hath it entered into the heart of man , the things that God hath prepared for them that love him : but God hath revealed them unto us by his Spirit , for the Spirit searcheth all things , yea the deep things of God , and thus we have the mind of Christ , 1 Cor. 2. 9 , 10 , 16. This is that the Apostle doth earnestly desire , that the Church of the Collossians might have their hearts comforted , being knit together in love , and unto all riches of the fulnesse of understanding , to the acknowledgment of the Mystery of God , and of the Father , and of Christ : in whom are hid all the treasures of wisdome and knowledge , Collos. 2. 2 , 3. When Christ revealeth such Mysteries unto his Saints , he may be said then to lead them into his Chambers .

Secondly , touching these Chambers or inner rooms , they import a sight of rich Treasures , or pretious Jewells : Kings have the greatest treasures upon Earth ; and they keep their richest Ornaments and pretious things in their Chambers . Now Christ is the richest of all Kings , and he like a Kingly Bridegroome leadeth his Spouse into his Chambers , and sheweth her all his riches and glory which he hath laid up for her in the Heavens . Christ is rich in love , rich in mercy , rich in grace , rich in wisdome , and rich in knowledge : yea , as rich as God himselfe : now Christ spreadeth these his riches before his Saints , that they may see how rich they be in him .

But we must know Christ leads his people into his Chambers by degrees ; he led his Church into his Chambers in the time of the Law , and shewed her the riches and glory of his Kingdome : but this he hath done more fully under the Gospell , since his manifestation in the flesh , since the rising of the sun of righteousnesse , and the shining of that morning Starre : and most fully it shall be done at the consummation of the Marriage of Christ and his Spouse . Here the Spouse hath some glimmerings of these riches , but then shee shall have them in perfect sight : here shee injoys them by vertue of a promise , but then shee shall have the full fruition of them .

Lastly Observe , The Saints are most safe and secure in Jesus Christ . Chambers are places of great security , therefore the Lord saith , Come my people , enter into thy Chambers , and shut thy doors about thee , hide thy selfe for a very little moment , untill the indignation be over past , Isa. 26. 20. And thus Christ comforteth his Disciples against the Persecution of men , These things I have spoken unto you , that in me ye might have peace ; in the World yee shall have Tribulation ; but be of good cheer I have overcome the World , John 16. 33. Thus David susteineth his faith by the power and protection of God , For in the time of trouble ( saith he ) he shall hide me in his pavilion , in the secret of his Tabernacle shall he hide me , he shall set me up upon a Rock , Psal. 27. 5. That is , he shall keep me safe as in the most holy of his Sanctuary , into which none might enter but the Priest , Levit. 16. 2. And therefore it is called Gods hidden place , Ezek. 7. 22. And the Saints are called hidden ones , Psal. 83. 4. because they are hidden of God , in his Tabernacle in the evill day . And their life is hid with Christ in God , Collos. 3. 3. Christ therefore is a Chamber of safety and preservation to his people in evill times .

So much for the fruits or effects ensuing the most fervent Prayer of the Church . Now followeth her protestation of ingagement in these words .

We will be glad and rejoyce in thee : we will remember thy love more then Wine : the Vpright love thee .

In these words the Church declareth how much her affections are ingaged to Christ for all his love manifested unto her : her affections of joy and delight , and of love , are fixed upon him : and also her mind or Senses , one Sense , namely the Memory , is put for all the rest , to record his love , and that before Wine , which is one of the most delightfull creatures to the nature of man , under the Sunne : as if shee should say , looke how the affections and minds of worldly men are ready to rejoyce in , and to remember Wine or any Worldly delight : Even so , and much more will we rejoyce in thee , with spirituall mirth and gladnesse , and we will celebrate and magnifie , yea we will record and make mention of thy loves above all the pleasures and delights which are to be found upon Earth .

We will be glad and rejoyce .

The word ( Glad ) in the Originall , signifieth to exult and rejoyce exceedingly , and to leap for joy , and to triumph 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exultavit , gestij● gaudio & lae●i tiâ animi loetitiam gestu corporis expressit , exilivit g●udio , loetatus fuit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 exulto , ge in tripadio . with outward gladnesse expressed by the gesture of the body , and by the countenance : answerable hereunto is the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which also signifies exceeding great joy , such as is expressed by outward signes of the body , as by an outward leaping of heart and mind . It is rendered by our Translation , Judges 24. Exceeding joy . The same word is also used , by which Mary joy'd for being the Mother of Christ , Luke 1. 47.

And rejoyce .

The word signifieth joy and pleasantnesse : also metapherically to shine , because joy and prosperity is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I ●aetatus , hilaris fuit , metaphoricè c●aruit , luxis . often signified by the name of light : as in Esther 8. 16. The Jewes had light and gladnesse . And so in Psal. 97. 11. Light is sowen for the righteous . That is , comfort and joy is reserved for the righteous , after all their troubles . Light is sweet and pleasant , Eccles. 11. 7. So this rejoycing is such a joy whereby the mind is refreshed and the heart comforted . So the sum of the words ( We will be glad and rejoyce ) is this , we will be comforted and refreshed inwardly , and we will exult and triumph outwardly : these are the comforts shee findeth in the Kings Chambers , wherein Christ revealeth to her the secrets of his Fathers bosome , and the Mysteries of his Kingdome ; and where he sheweth her those Heavenly treasures and rich Ornaments and glory , which he reserveth for her , and assureth her of ; from-whence ariseth all her spirituall joy and gladnesse .

We will remember thy love more then wine .

The word ( Remember ) signifieth to record , rehearse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Recordatus fuit , meminit , memor fuit , in hiph recordari fecit , memoriam constituit , in memoriam celebravit . Signisicat id quod in corde reservatum . and to make mention of a thing , to recall into the mind , to celebrate the memoriall of any thing . So the Church ingageth to remember and to beare in mind , and to tell abroad , and to rehearse all the sweet pledges , and manifestations of Christs love unto her . Now the Memory is the Store-house of the soule wherein we lay up things for our use and bring them forth as we have occasion to use them ; it is as Christ saith of the Kingdome of Heaven , Like a Treasury , out of which a man bringeth forth things new and old , Mat. 13. 52. Our memory is that in which we record and set downe the things that we would remember : it is as a Booke of Accounts ; as we use a Booke outwardly , so the memory is that we use inwardly . David saith in Psal. 119. 11. I have hid thy word within my heart : that is , that I might not forget it : it is a metaphor taken from pretious Jewells and treasures , which men lay up and hide safe from danger : So in Mat. 13. 44. The Kingdome of Heaven is like to treasure hid in the Field , which when a man findeth it he hideth . That is , he concealeh it and makes it sure to himselfe , lest any should beguile him of it .

Thy loves more then wine .

That is , those manifold and various manifestations of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thy loves , which are better , and shall be more remembred by us , then the most fragrant wine : one pleasant species or kind for all other pleasant things in the world . Yea , we will remember thy loves , every particular love , not one of them shall be forgotten , of all those severall loves wherewithall thou hast loved us . I passe this , because we had the like in the first Verse .

The Vpright love thee .

It is in the Hebrew , uprightnesses , or righteousnesses love 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thee : whereby the abstract is put for the concrete : for it is meant righteous or upright persons , who have upright conversations and upright hearts : So in Jer. 50. 31. Behold I am against thee O thou most proud : that is , O thou most proud person : So in Prov. 13. 6. Wickednesse overthroweth sin , that is , it overthroweth the sinner . And againe , Nehem. 12. 31. And I appointed two great Thanksgivings : that is , I appointed two great companies of Thanksgivers . So here , Vprightnesses love thee : that is , holy and upright men , such as have washed their Garments in the Blood of the Lamb , such as were the Virgins before mentioned , doe with pure and upright affections love Christ .

But here we must take notice , that the uprightnesse which the Scripture attributeth to the Saints , is not to be understood of a legall uprightnesse or perfections ; for that they cannot possible attaine unto : but it is to be understood ,

First , of the sincerity of the mind , and uprightnesse of the heart : it is a single , perfect , and upright heart , as Gen. 17. 1. Walk before me and be upright : that is , be thou sincere or upright : the same word that is here translated upright , is in many places of Scripture Translated perfect , as Job 1. 1. Now the Saints are perfect in Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Integer , perfectus corpore vel animo , absolutus , completus . their head , and they are perfect in respect of their justification , For by one offering Christ hath perfected for ever them that are sanctified , Heb. 10. 14. And they are perfect in parts , in respect of sanctification , being sanctified in every part ; they are sanctified throughout , in soule and body , and Spirit , 1 Thess. 5. 23.

Or thus , the Saints are perfect and upright comparatively , being compared to others that are weak or lesse perfect .

Lastly , uprightnesse may be opposed unto hypocrisie , or to one that will pretend much , and intend little ; one that hath a double heart , a heart and a heart : So it notes to us one of an upright heart , & of a sincere mind , one that is single and plaiue hearted , and of a simple disposition , without guile or wickednesse . The Greeks expresse this by such words as signifieth one that is without complaint , none can justly complaine of him : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Irreprehensibilis , inculpatus . and one that is blamelesse , or without blemish . The word ( Tamin ) be thou perfect , upright , or sound , or honest and plaine in thy walking , Gen. 17. 1. comes from the same roote that the word Thummim doth , which we read of , Exod. 28. 30. the High-Priest was to beare Vrim and Thummim on his Breast-plate ; and Thummim was to signifie the uprightness and integrity of his heart 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and life , as the Vrim did the light of his understanding and knowledge . Uprightnesse being opposed to that which is crooked , is that which is streight and right : it being opposed to that which is lame and defective , it is perfect , sound , and firme : it being opposed to hypocrisie , it is sincere , pure , and holy .

The upright love thee .

That is , the righteous are confirmed and increased in love towards him , more and more : thus the Apostle writeth to the Saints , That they might believe on the Son of God , 1 John 5. 13. That is , that they might continue and persevere , and that they might increase and grow strong in faith . So the sence is this , whereas Christ leadeth his Saints into his Chambers , and there discovers to them the secrets of the Fathers bosome , and giveth them glorious sights of those Heavenly riches and treasures which he hath prepared for them ; now by their remembring and mentioning of Christs love , they are confirmed and increased in love towards him againe . The words being thus unfolded yeild us these Observations .

First , That those glorious discoveries of Christ made ( towit , in his Chambers ) to the Saints , causeth in them glorious and unspeakable joy . It makes them to rejoyce inwardly , and to triumph outwardly ; yea , they leap for joy : their joy is like the joy in Harvest , and like to those that divide the spoile , Isa. 9. 3. As John Baptist leapt in his Mothers Womb at the tidings of Christ : So the Saints cannot but rejoyce in the spirituall revelation of Christ ; whose Kingdome is not meat and drink , but righteousnesse and joy in the holy Ghost , Rom. 14. 17. Wherefore the Prophet saith , I will greatly rejoyce in the Lord , my soule shall be joyfull in my God ; for he hath cloathed me with the Garments of Salvation , he hath covered me with the Robe of reghteousnesse ; as a Bridegroome decketh himselfe with Ornaments , and as a Bride adorneth her selfe with Jewells , Isa. 61. 10. It is in the Hebrew , In rejoycing I will rejoyce ; that is , with exceeding great joy : this joy is called unspeakable and full of glory , 1 Pet. 1. 8. forasmuch as the thing it selfe wherein we rejoyce , and the workings of Christs Spirit , causing this joy , is more Heavenly and divine , then we can either conceive or expresse . And this is that which the Apostle exhorteth us unto , Phil. 4. 4. Rejoyce in the Lord . And he saith further , take it upon good grounds , forasmuch as you have the true cause of joy . And again I say rejoyce . Take a Virgin which is betrothed to some great Prince , and lead her into his Chambers , and shew unto her all his rich Treasures , and Jewells which are reserved for her : will it not make her greatly to rejoyce ? Thus the soul is led into the Heavenly Chambers of Christ , and there is shewed unto her the glory and riches given her by Christ , how is it possible but she should rejoyce and be glad ? and rejoyce with joy unspeakable and full of glory .

Secondly Observe , The Saints record and make mention of all Christs manifestations of love to their souls . Come and heare ( said David ) ye that feare the Lord , and I will declare what he hath done for my soule . As if he had said , I shall tell you of many strange passages of love , which the Lord hath shewed towards me . And this is that the Prophet calls for , saying , Praise the Lord , call upon his name , declare his doings among the People , make mention that his name is exalted , Isa. 12. 3 , 4. And againe , I will mention the loving-kindnesse of the Lord , the praises of the Lord , according to all that he hath bestowed upon us , and the great goodnesse towards the house of Israel , which he hath bestowed on them , according to his mercye● , and according to his loving-kindnesses , Isa. 63. And so in Psal. 45. 18. I will make thy name to be remembred in all Generations , therefore shall the people praise ( or confesse ) thee for ever and for ever . That is , I shall for ever confesse and celebrate the glory of thy Kingdome .

Now the Memory is the Store-house of the soule ; if it were not for this faculty , all the favours we receive from Christ would be lost and forgotten , it would be as the Prophet speaketh of him that earneth wages , to put it in a bag with holes , Hag. 1. 6. And forgetfullnesse is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments , or a bride her attire ? yet my people have forgotten me dayes without number ; as if the Lord had said , I am much better unto you then your garments , or attire ; and if it be such a hard thing to forget such things as they , how is it that you have forgotten me . All the service that is expected of us , is comprehended under the Memory , Eccl. 12. 1. Remember thy Creator in the dayes of thy youth , &c. Remember is put for fear , honour , obedience , & the like : Christs love cannot be forgotten in a gracious heart , but it maketh us never to be satisfied with the setting forth , & publishing to others the sweet refreshing comforts we find in his love , yea , of his loves , that is , of all his particular loves , even from election unto glorification : a beleiver wil celebrate & set forth every new act of grace Which he receives from Christ , he will not commit any of them unto oblivion or forgetfulnes .

3. Observe , That all a Beleivers faculties , senses & affections are dedicated & given up to Jesus Christ . The memory , the will , the affections of joy and delight , & of love , areall fixed upon that love-deserving object , Christ : if it were not so , what do we differ from Beasts ? and a beast in the shape of a man is the worst of all . Our affections are very pleasant & delightful to us , & this object is as pleasant as our affections : there is no object in the world but there is a wil inclinable to close with it : now what better object can our wil & affections have , then Christ .

4. Observe , The affections of the Saints are more ingaged to ●hrist , & consecrated to his love , then unto the greatest delights in the World . More then wine . Wine is put ( by a Synechdoche ) for all pleasant and delightful things in the World : yet saith the Church , we will remember thy loves more then worldly minded men do remember Wine : yea , more then we our selves doe remember our worldy injoyments . A Saint may love the Creature according to that Character God hath stamped upon it ; but still he setteth Christ on the top of his affections : witnesse David in Psa. 73. 25. Whom have I in Heaven but thee , and there is none in Earth that I desire besides thee . When we let our affections run out upon the Creature , we doe but lose them and they become unprofitable unto us ; but when they are set upon Christ we lose them not , he makes them Heavenly and gracious , and gives them to us againe : whatsoever we expend on Christ , in Christ we shall find it again .

The upright love thee .

Hence Observe , That the Saints are perfect and upright in a Gospell account : A man is that in Gospell account which he sincerely desires to be : a beleiver aims at perfection , and therefore he is called a perfect man , his desires carry the denomination of the thing desired . Now that part in man that hath the predominancy , and is most active , that part carrieth , the denomination of the whole : now uprightnesse , and righteousnesse , holinesse , and sincerity , these carry the greatest sway in the hearts of the Saints ; they being sanctified in every part , in soule and body , and Spirit : hence they are called holy , righteous , pure , undefiled and clean , having their Conscience clean by the blood of sprinkling , and the like .

Secondly Observe , That holy and righteous men are onely fit to praise and make mention of the love of Christ . All the righteousnesse of the will , of the mind , of the affections , will praise and celebrate Christs love : but as for unrighteousnes it is enmity against Christ , and unfit to mention or to praise his love . And therefore the exhortation is to the righteous , Ps. 33. 1. Rejoice in the Lord O ye righteous , for praise is comely for the upright . The word translated comely , denoteth a fair and comely grace , for which a thing is to be liked or desir'd .

The Apostle expresseth it in Greek by fair and beautifull . Rom. 10. 15. How beautifull are the feet of those that preach the Gospel , &c. That is , how desireable are the feet of those that preach the Gospel ; For the beauty of a thing makes it to be desired : now the praises of Christs love are most desireable and glorious in the Saints , none but they are fit to record and make mention of Christs loves

Lastly , Observe ,

The Saints by remembring and making mention of Christs loves , are the more confirmed and increased in love towards him .

The Church had declared before , that those chast and pure virgins loved Christ ; but here she doth mention it again , to declare , that now the Spouse had been in the Bed-chamber of the King , and had a sight of those heavenly treasures which are reserved for her : whereupon shee rejoyceth with exceeding great joy , and doth also record and rehearse all his loves : and by this means all the upright are enflamed more & more with love to Christ . As fire is encreased by adding of fuell unto it ; so is our love to Christ , upon fresh and new manifestations of his great love toward us .

VERS. 5 , 6.

I am blacke , but comely , O yee daughters of Jerusalem : as the Tents of Kedar , as the curtains of Solomon .

Looke not upon me , because I am blacke , because the Sunne hath looked upon me ; my mothers children were angry with me , they made me the keeper of the vineyards , but mine owne vineyard have I not kept .

IN the precedent verses we had the Churches first speech unto Christ , professing her faith and love : now we have an Apostrophee , or her aversion or turning of Speech from her Beloved , unto the Daughters of Jerusalem , to prevent those scandals and offences , which might arise in respect of the Churches afflictions and infirmities which she was subject unto in this life . It falleth out sometimes , that some do love them , that do not love them again : and so the objection might be thus ; Thou art enflamed with a vehement and passionate love ; but is it not towards one that careth not for thee ? and one that doth farre excell thee ? For thou hast set him forth to be a glorious and great King , so gracious and loving , so sweet and pleasant so faire and beautifull , so rich and compleat , as that nothing under heaven is any way comparable unto him . Now how is it possible that thou shouldst be a Spouse to such a glorious Bridegroom ? how should he love or delight in thee , thou art but a black hued Virgin , & therefore canst not be fit to match to such a beautiful sweet King as is Messiah . Now she answereth all this fully , and that first by a double adjunct of colour , or hue , one contrary to the other .

1. By confession , I am black . 2. By refutation , but comely .

Both which are illustrated by two comparisons .

1. To shew her blacknesse ; As the tents of Kedar . 2. To shew her fairnesse ; As the curtains , or the hangings of Solomon , vers. 5.

Now she proceedeth unto a more full answer , because none should take offence at her blacknesse , as to impaire her dignity or worth , or more lightly to regard or esteem of her : and this she doth

1. By admonition to the daughters of Jerusalem , not to despise or disdain her , in these words , Looke not upon me because I am black . 2. Shee rendereth a reason of her admonition , and that is drawn from the cause of her blacknesse , and the cause is three-fold . 1. From the supream cause ; The sunne hath looked upon me . 2. From the instrumentall cause , my mothers children were angry with me , &c. 3. From the impulsive cause , which was internal & wholly in her selfe ; that is , though they made her the keeper of the Vinyards , yet she kept not well her own Vineyard .

I am blacke , but comely .

The Hebrew word here translated blacke , signifieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Denigrari , Nigresceie , nigrnm esse . In pih . diluculo , manè , sedulò , studiosè quaerete , a nomine blacknesse , or darknesse : and therefore the Hebrew word Mishchar , is taken from the same roote , which signifies the morning , or the day-dawning , because of the blackness or darknesse thereof .

1. By blacknesse or darknesse we may understand affliction or tribulation : so the Prophet calleth tribulation night , because the solitarinesse and fear thereof , is like the darknesse . Isa. 26. 9. With my soule have I desired thee in the night : Yea my spirit within me , will I seeke thee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aarora sic a nigrore di cta qui eam comitatur , Buxtorf . in lex . Inde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jer. 2. 18. Nilus ob aquarum nigredinem sic dictus , uti etiam a Graecis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . early . And Job complaineth ; My skinne ( saith hee ) is blacke upon me , and my bones are burnt with heat , Job 30. 30. And thus Jeremie lamenteth the blacknesse of the Nazarites visage , saying , their visage is blacker then a coale , Lam. 4. 8. The words in the Originall run thus , their visage is darker then blacknesse : that is , it is darke and sad with griefe and famine .

Again , in Jerem. 14. 2. Judah mourneth , and the gates thereof languish , they are blacke unto the ground : that is , they are made to bow downe to the ground , as David saith , Psal. 38. 6. I am troubled , I am bowed down greatly : or else for faintnesse they sinke and fall down to the Schiod . in lex . pentag . lot . ground , as the Psalmist speaketh in Psal. 89. 44. Thou hast cast his Throne downe to the ground : that is , I will afflict him , and lay his glory in the dust : thus darknesse and blacknesse may be taken for affliction .

2. Blacknesse may also imply sinne , and that in respect of her negligence , which shee confesseth , in that she did not keep well her own Vineyard . The Apostle calleth sinne darknesse , Col. 1. 13. Who hath delivered you from the power of darkenesse : that is , from the power and dominion of sin . And again , in 1 Thes. 5. 5. The Apostle speaking to Believers , saith , Yee are the children of the light , and the children of the day : wee are not of the night , or of darknesse : hee meaneth the night and darknesse of sin . Now darknesse is called sin in these foure respects .

1. Because sin proceedeth from darknesse , that is , from the ignorance of the unregenerate understanding and will : As the Apostle speaking of the Gentiles that did not glorifie God , as God , saith , They became vaine in their imaginations , and their foolish heart was darkned , Rom. 1. 21. And in Ephes. 4. 18. Having their understanding darkned , or ( as it is in the Original ) being darkned in the understanding , being alienated from the life of God through the ignorance that is in them , because of the blindn●sse of their heart .

2. Sin darkneth the very light of nature , and men by sinne come to encrease their darknesse : this is the meaning of the Apostle in the place before mentioned , Rom. 1. 21. Because that when they knew God , they glorified him not as God , neither were thankefull , but became vain in their imaginations , and their foolish heart was darkned : that is , it became darker then it was by nature ; for the Apostle telleth us in vers. 20. That the light of nature would reach thus far , as to know the invisible things of God , by those that were visible , that is , by the creatures ; but saith the Apostle in v. 22. Professing themselves to be wise , they became fooles : that is , they were grown more sottish then they were before .

3. They that commit sinne , love to act in darknesse ; they that doe the works of darknesse , love to work in darknesse . John 3. 19 , 20. Light is come into the world , and men love darknesse rather then light , because their deeds are evill : that is , they love darknesse , because their deeds are deeds of darknesse : For he that doth evill , hateth ( and shunneth ) the light : neither commeth to the light lost his deeds should be reproved , or discovered , and made manifest .

4. Because darknes of sin brings ( unles it be pardoned in Christ ) darknesse of misery : Everlasting punishment is called everlasting darknesse , Lu. 8. 12. & 22. 13. Darknesse leads to darknesse ; that pure darknesse upon the understanding , leads to everlasting darknesse of misery . Now in all these respects sinne may be called darknesse and blacknesse : and seeing this is the nature of sin , the Church in respect of the remainders of sinne may say , I am blacke .

3. By blacknesse we may understand her sorrow and mourning for her present miseries ; for black colour was the habit of mourners ; For the hurt of the daughter of my people am I hurt : astonishment hath taken hold on me , Jer. 8. 21. That is , I go in black , as mourners use to do ; or else , I mourn and am in heavinesse . Now wee may take either of these interpretations , concerning the Churches blacknesse ; for she was under the scorching sun of persecution , and under the darknesse of sin by her negligence ; and under blacknesse of sorrow and mourning , because of the two former , to wit , trouble and sin : so the summe of all is this much , I am blacke : If you look upon me with carnall eyes , my fairnesse doth not appear to the eye of sense and reason : I have no externall beauty , and therefore if you look upon me , as the world looks upon me , I shall seeme to be black , and without any comelinesse at all . Now to prevent this objection , she addeth :

But comely .

Here by way of refutation ; though I am black , yet I am also comely : else it might have been reasoned against her thus : Thou art black , and therefore not to be beloved , neither art thou a fit Spouse for this gloririous King , that thou so magnifiest ; for it is most fit , that such a worthy Prince should have a glorious and a beautifull Wife . Shee answereth , saying , notwithstanding blacknesse , yet I am lovely , and to be desired .

The Hebrew Navah , signifieth desireable , comely , amiable , beautifull : It is used to express that desire , by which we long earnestly after a thing , even with a greedy appetite : according to this the Prophet useth it , when he saith , My soule desireth the first ripe fruit , Mic. 7. 1. The Greeks turn it , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to desire ; and by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to wil , Job 23. 13. And also they translate it goodly , faire , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Desideravit . In Niph . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Desiaerabitis , & per metalepsin , pulcher , decorus , conveniens suit , decuit . beautifull , Rom. 10. 15. How beautifull are the feet , &c. That is , how amiable , and how desireable are the feet of those that preach the Gospel of peace , and bring tidings of great joy .

Now comelinesse consisteth in two things .

First , in fairnesse of Complexion : thus Christ is said to be beautifull by his countenance and complexion . Cant. 5. 10. My beloved is white and ruddy . White and red shew the best temperature in man , & the mixture of these two colours makes a beautifull and good complexion . Herein the Church is also beautifull , and commended for the comelinesse of her countenance , Song 2. 14. And thy countenance is comely , saith Christ .

2. In a just symmetry or proportion of parts : and thus Christ is set forth to be comely , by that pleasant harmony and specious consent of parts , which is found to be in him . Song 5. 10 , &c. where the Church doth summe and reckon up all his parts , from top to toe , ( as we use to say ) from his head to his feete ; and at last concludes thus , he is altogether lovely . But this is not meant of the outward lineaments and proportion of his body , but of his spirituall beauty and grace . Now the Church must needs be also beautifull , in respect of inward and spirituall beauty ; forasmuch as shee is the workmanship of God created in Christ Jesus unto good works , Ephes. 2. 10. So that as we were Gods workmanship in our first creation , so likewise in our regeneration or second creation . This workmanship of God is that whereby he doth renew us by his spirit , and change our wills to holiness and righteousnesse , wherein consisteth his own glorious image : So that now all parts of man are renewed , and sanctified ; they have all received a proportion of grace , and they all sweetly concurre with one harmonious consent to act for Christ , even as they are acted by his Spirit .

Now it appeareth that the Churches comelinesse is not any naturall beauty ; but it 's supernaturall , it is a derivative beauty . Thus we have it in Ezek. 16. 12 , 13 , 14. Where the Lord saith ; I cloathed thee with broidered worke , vers. 10. And I decked thee with ornaments , &c. vers. 11. And I put upon thee jewels of silver and gold , vers. 12. And saith God , Thy renown went forth among the heathen for thy beauty ; for it was perfect through my comeliness which I had put upon thee , saith the Lord , vers. 14. The Lord gave of his own beauty and excellency , and therby Jerusalem became beautifull and glorious : So all the Saints shine in the glory and excellency of Jesus Christ . Hence we are said , to put on the new man , Colos. 3. 10. The Apostle useth a metaphor , taken from the putting on of garments , to shew , that those graces which wee receive from Christ , are so many additions to our nature ; and that we are wholly destitute and naked by nature , having no form nor comeliness upon us : but those renewed graces , which are after the image of God ; they are as beautifull ornaments to our soules . Now in this respect the Church is comely , yea , and shee is much more comely then shee is blacke ; shee is not so black in her selfe , as shee is comely in Christ .

O yee daughters of Jerusalem .

These are they unto whom she directs her speech , who ( as she conceiveth ) might have framed objections against her . The Church often speaketh to these daughters in diverse places of this song . We must understand by these daughters of Jerusalem , the friends of Christ , and of his Church . Now it was the custome of the Jewes to call the whole the mother , and the parts the daughters : So the Villages round about a City , are called the daughters of the Citie , 1 Chron. 7. 18. And so Jerusalem which is above , is called the mother of us all , Gal. 4. 26. whose daughters are all particular Churches and Saints . And the children of the Church are called daughters , in that they are presented as a pure virgin to Christ , 2 Cor. 11. 2. And Psal. 45. 13 , 14. The Kings daughter ( meaning the Church ) is brought unto the King in raiment of needle-worke : the Virgins her companious follow her . Now these may may be called daughters in either of these respects .

1. In that they were not so well instructed in the way of Christ , as other believers were : they were not so confirmed and grounded in the knowledge of God , or 2. They were such as were newly converted , and so not joyned to any particular congregation , or 3. They were the particular congregations , into which the Church was diuided , and this agrees with the Hebrews form of speech .

Now the ground of the Churches turning her speech to these daughters , is , that they might not be offended with her blacknesse , to take off all discouragements which might befall them , by reason of the crosse , or of weaknesse , which the Church was subject unto : so that such like things as those , might not be a cause of scandall , or of stumbling unto them .

As the Tents of Kedar .

Here we have her Comparison , by which shee doth demonstrate her blacknesse to be as the Tents of Kedar , Kedar was the second Son of Ishmael , Genes. 25. 13. The Kedarites which came of his race , dwelt in Tents and open Fields , where they were exposed to the scorching Sun : they were Scenites , being such as did wander up and down , feeding their Flocks in Tents , which they Plinle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hist. Lib. 6. Cap. 28. made of Goats-haire , as Pliny reporteth . And the Prophet saith , they dwelt in the Wildernesse , Isa. 42. 11.

Kedar , hath his name of blacknesse and darknesse : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Obscurus , luce privatus fuit , nigruit . And David lamenteth that he was so long conversant in the Tents of Kedar , Psal. 120. 5 , 6. The Church is likened to these Tents , in respect of her adversity and sorrow : hence the Church is called the Tents of Jacob , Jer. 30. 18. And the Tents of Judah , Zech. 12. 7. That is , in respect of her misery and distresse .

But we may further take notice , that these Tents were in Arabia , and they were very rich and glorious , as is shewn by diverse Scriptures : The Prophet Ezekiel saith , in Arabia was all kind of Merchandize , Ezek. 27. 21. and it was full of Flocks and Heards of Gattell , Jer. Aliena non emunt , vendunt sua . 40. 28. and their men were given to their Bow and to Warrs , Isa. 21. 13. Besides humane Histories doe largely treat of the excellent and pretious things of Arabia Solinus in Polihist c. 46. deserta . Solinus saith , They buy not of others , but sell to others . And Plinie reporteth , that it commeth behind no Country in the world for largenesse and greatnesse , Plinie nat. Hi●t . Lib. 〈◊〉 6. Cap. 28. being full of people , and richly seated ; from whence it hath its name Foelix , happy , because in it were plenty of Pearls , and Mines of gold : there was also those Trees that brought forth the sweet gums of Frankinsence and myrrh ; and there was all kind of sweet odours and Spices , besides plenty of Honey and Wax . Now the Church drawing her comparison from Kedar , may as well meane besides blacknesse , matter of desire : as if shee should say , It is true , I am black as Kedars Tents , yet in mether earepretious things for which I am comely and to be desired : for as Kedars Tents have been desired , not for their outward beauty or comelinesse , being made of Goats-haire , a Stuffe very course and black : but for the most precious Jewells , and precious Stones , for riches and gold , for the sweet odours of frankincense , and myrrh , and such like pretious things as was contained in it : yea , in it was the Phoenix ( if ever there was such a Bird in the world who might resemble both Christ and his Church , in that there is said to be but one at a time in the World : so Christ and also his Spouse are both said to be one : Messiah is one , and his Dove , his Spouse is but one . Now I say , in that the Church doth demonstrate her blacknesse by the Tents of Kedar in Arabia , it may signifie , not onely her outward blacknesse , as shee seemeth to the World , by reason of sin and sorrow ; but also her inward riches and glory . It is as if shee had said , I am black of colour , and outwardly void of forme or beauty , but inwardly I am comely , and much to be desired .

As the Curtaines of Solomon .

These Curtaines are to set forth her Comelinesse , as Kedars Tents did her blacknesse . Sometimes Curtains signifie Tents , as the Ark of the Lord remained under Curtaines , 1 Chron. 17. 1. but Solomons Curtaines seem here to be meant of those Hangings that were in his house , and about his bed . Solomon was glorious , in riches , in wealth , and in honour : he built great Houses , set Gardens , Planted Vineyards , and Trees of all sorts ; he was glorious in his Man-servants and Maids , and had Children born in his House , &c. Eccles. 2. 4 , 5. Now as all that Solomon had was glorious , so in all probability his Curtaines ( or Hangings ) were answerable to all the rest of his glory .

Josephus saith , that Solomons Chambers were adorned with Planks of Carved Cedar , and of stone , and of curious Marble . And ( saith he ) that which made it more beautifull , were three panes of Tapistry , and the fourth admirable for artificiall engraving : it seemeth that the inward Hangings were more rich then those that were more outwardly . This sets forth to us the surpassing glory of the Church , who shines in the graces of Christ , which exceeds all ordinary glory . So though the Church be black outwardly like the Tents of Kedar , yet shee is inwardly beautifull as Solomons Curtaines . Let us collect some Observations from hence .

First , from the Churches confession , I am black , &c. Observe ,

That sin and the effects thereof , towit , trouble and sorrow , doth very much darken and overcloud the Saints of God . You heard that sin was darknesse it selfe , and therefore darknesse must needs follow it : nothing doth more debase and deforme men then sin , and the effects of it . Hence it is David complaineth , Mine eyes are consumed because of griefe , it waxeth old because of all mine Enemies . Psal. 6. 7. That is , his affliction and trouble did cast him very low , so that he was like some old deformed man that had lost his eyes . And Christ counselleth the Church of Laodicea , to buy of him white Rayment , that shee might be cloathed , and that the shame of her nakednesse might not appear , Revel. 3. 18. That is , take a cloathing of white rayment ( towit , of holinesse and righteousnesse ) that so thy defects and defaults be not discovered , and lie open to thy disgrace . Thus it is said of the people of Israel , that Moses saw that they were naked : For Aaron had made them naked unto their shame , amongst their Enemies , Exod. 32. 25. That is , their fin was discovered as the deformity of a nakedman , who wanteth cloaths to cover it : or they were naked as being stript of the chiefe Ornament of their souls , towit , righteousnesse and holinesse . And the Lord saith in Ezek. 23. 29. I will discover the nakednesse of thy Whoredomes . That is , I will make knowne thy shamefull forsaking of me , to serve Idolls . Nothing in the World doth so much deforme men , as sin doth ; it defiles the Conscience , it darkens the understanding , it overshadows the affections : yea , it defiles the whole man from top to toe ( as we use to say ) it makes him altogether unbeautifull and deformed .

Secondly Observe , from the Churches confession ,

That true Christians are ingenious to acknowledge their own defects . The Daughters of Jerusalem were prevented in laying this charg upon the Church , by her own confession . There are two special grounds of this ingenuity in the Saints .

First , the glory of God : hereupon Joshua exhorteth Achan to this duty : My Son , give glory to God , &c. We honour God exceedingly by acknowledging our owne defects ; we shew forth the honour of his mercy that will not take every advantage against us , the honour of his power to pardon ; the honour of his faithfullnesse , in that he keepeth Covenant with sinfull Creatures : the honour of his wisdome in knowing all things , even the very secrets of the heart : yea , we give God the glory of all his Attributes , for in debasing our selves we lift up Gods glory .

Secondly , the Saints doe by confession ease their owne Consciences : this we see in the example of David , Psal , 32. 3 , 4 , 5. When I kept silence ( sayth he ) my Bones waxed old : I was in great distemper of Spirit , and unquiet in my body , My moisture was turned into the drought of Summer : that is meant of an airy substance , whereby the life is cherished , which if it be spent it causeth death : now for ease in this condition , what course doth he take ? I said ( saith he ) I will confesse my sin , and thou forgavest the iniquity of my sin : hereby the Saints doe not onely glorifie God , but also obtaine rest and peace in their owne souls .

Thirdly Observe ,

The Saints are deformed , and without beauty to the outward view of the World . The carnall eye seeth no beauty at all in the Disciples of Christ ; they appeare in the same forme that Christ appeared in to the World : in respect of the sufferings of Christ : the Prophet speaketh thus . His Visage was so marred more then any man , and his forme more then the Sonnes of men , Isa. 52. 14. That is , he had no respect or estimation in the eyes of worldly men : He seemed a Worme and no man , Psal. 22. 6. Againe , the Prophet brings in worldly men speaking thus of Christ , He hath no forme nor comelinesse , and when we shall see him , there is no beauty that we should desire him , Isa. 53. 2. And therefore he is despised and rejected of men , &c. Vers. 3. That is , he was scarce accounted worthy the name of a man , or to be reckoned among the number of men . Now if the men of the World could see no beauty in Christ , much lesse can they see any beauty in his Servants ; if they cannot see beauty in the head , much lesse in the body ; if Christ were accounted a dry saplesse Tree , what esteem can there be of the branches ; If they call the master of the House Belzebub , how much more shall they call them of his Houshould , saith Christ , Mat. 10. 25. And if the World hate you , yee know ( saith he ) that it hated me before it hated you , John 15. 18. Hence it is that the Apostle saith , We are made as the filth of the World , and are the offscouring of all things , 1 Cor. 4. 13. The Apostle useth two words to expresse the vile account 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sordes , purgamentum . that the World have of the Saints , towit , filth and offscouring : the words are of a like import , and doe signifie properly filth or dirt scraped off mens shoes , or from the pavement of the ground . It also signifies ( saith 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 the time of her blacknesse and imperfection be comparable unto , yea , far beyond Solomons curtains , and all his royalty besides : what will her beauty be , when all her blackness shall be taken away , and when she shall appear in her full and everlasting beauty , being cleansed from all her spots and dimnesse , yea when shee will shine in glory , in the sight of all her beholders .

O yee daughters of Jerusalem .

This shee speaks to strengthen and confirme those that were weake , and not so well grounded or confirmed in the knowledg of Christ ; to the end she might remove all occasion of scandall , which otherwise might have been a cause of stumbling unto these daughters of Jerusalem .

Observe hence ,

That those that are strong Christians , should by all meanes endeavour to strengthen and confirm those that are weak .

Here the Church seeks to satisfie the daughters of Jerusalem concerning her blackness , by telling them that notwithstanding her blacknesse , yet she was desirable .

An example of this we have in Christ , when he sheweth what a hinderance riches are in the way of the Kingdome of God , Matth. 19. 23 , 24. Christ counselleth the young man to sell all that he had , and give to the poore : the Text saith , he went away sorrowfull , for he had great possessions . Presently upon this , Christ turned to his Disciples , and said , That a rich man shall hardly enter into the Kingdome of heaven . Now the aime and drift of Christ was , to uphold the spirits of his Disciples , in respect of their poverty , having left all to follow him . And on the contrary , the Apostle saith , give none offence neither to the Jewes , nor to the Gentiles , nor to the Church of God . That is , do not scandalize any by the use of your liberty , whether they be without , or within the Church ; but rather labour to win them by love . And again , for his own particular he saith , I will eate no flesh while the world standeth , rather then make my brother offend , 1 Cor. 8. 13. That is , as if he had said , I will rather abstain for ever from all kind of flesh , then put a stumbling-block before , or give occasion of sin to any of my brethren . So in Rom. 15. 1. We then that are strong ( saith the Apostle ) ought to beare the infirmities of the weake , and not to please our selves .

VERS. 6. Looke not upon me , because I am blacke , because the Sunne hath looked upon me : my mothers children were angry with me , they made me the keeper of the vineyards , but mine owne vineyard have I not kept .

NOw the Church proceedeth unto a more full answer unto this supposed objection that might have been made against her : and that because none should impaire her dignity or worth , or more lightly regard or esteem of her . And this she doth ,

1. By admonition unto the daughter of Jerusalem , in these words , Looke not upon me , because I am black . 2. She rendereth a reason of her admonition , and that is drawn from the cause of her blackness , which is three-fold . 1. The supream cause ; The sunne hath looked upon me . 2. The instrumentall cause , My mothers children , &c. 3. The impulsive cause ; My owne vineyard have I not kept .

Looke not upon me , &c.

The Church continueth her speech to the daughters of Jerusalem , desiring them not to look upon her so as to be discouraged from joyning with her in the service of Christ , notwithstanding all her deformities , which outwardly make her deformed : but rather to have their eyes upon Messiah , in whose beauty and glory shee is also decked and adorned .

The word signifies to see with great observation , or to see with great curiosity , with delight , and with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sense and feeling : and therefore in that she saith , Look not upon me , or behold me not : that is

1. With disdain ; do not behold me with contempt and scorn , because of my blacknesse . Thus it is spoken of Leviathan in Job 42. 34. Hee beholdeth all high things : that is , he scorneth & despiseth all other beasts , he feareth none , and is the proudest of all others : and the Lord is said to look upon the proud afarre off . That is , with great disdain and contempt .

2. Look not upon me with triumph and rejoycing over me , as in Obad. vers. 12. Thou shouldst not have looked on the day of thy brother . It was spoken concerning Edom , because he magnified himselfe in the day of Israel's distresse ; and it is spoken of the enemies of the Church , when they gathered against Israel . Mic. 4. 11. Let her be defiled ( say they ) let our eye looke upon Zion : that is , we will satisfie our selves in her defilement ; let her be defiled , and we will rejoyce .

3. Looke not upon mee with amazement , be not affrighted or astonished at my blacknesse . Affliction is called the wine of astonishment , Psal. 60. 3. meaning they were drunken with afflictions , which caused horrour and astonishment , as drunkennesse with wine causeth staggering and giddinesse . Hence it is , the Apostle doth labour to confirm the Saints in the faith : That ( saith he ) no man should be moved by these afflictions : for your selves know , that we are appointed thereunto , 1 Thes. 3. 3. That is , we are ordained , that we should be conformable unto Christ : first in sufferings , after in glory ; therefore ( saith he ) let not these things move you from the faith .

Because I am blacke .

The form of the Hebrew word here , differeth from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Subnigra , quod sim subnigra , so Iun. translates it . that in the former verse , and seemeth to diminish the signification , and signifies somewhat blacke , or blackish : by this the Church would signifie , that her blacknesse was not such , as that she might be contemned or disdained for it : her blackness was but an outside blackness ; though her skin was black , yet her inside was faire , and that outward blacknesse of hers was not her proper colour neither , but by accident , and therefore she proceedeth to give the reasons of her blacknesse .

Because the sunne hath looked upon mee .

Hereby are meant persecutions and afflictions : so it is expounded by Christ himselfe , Matth. 13. 6. 21. When the sunne was up : that is ( saith Christ ) when persecution and tribulation ariseth , because of the world . The Sunne hath looked upon me : that is , God hath looked upon me in anger and displeasure ; and therefore O yee daughters , do not you look disdainfully upon me , because I am blackish , and of a dark hue ; for this colour is not so much naturall to mee , as caused by the scorching heat of affliction , wherewith I have been often sun-burnt and scorched : neither was this altogether my own defect , but by the envy and deceit of my false brethren . Hence shee proceedeth to declare the second , to wit , the instrumentall cause of her blacknesse .

My mothers children were angry with me . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Filij matris meae , Arius Montanus .

Arius Montanus renders it , the sonnes of my mother . Some question there is , who they be , whom she calleth the sonnes of her mother .

First , Some have taken it , that she calleth originall sin , even all those concupiscences of the flesh , all those inordinate lusts & sins , which are in all the elect from the womb , her mothers sonnes ; for by these shee was forced to commit many sinnes , and to omit many good things , by which meanes her glory and beauty was very much dim'd and darkned . Now the Apostle telleth us of the lusts that warre in our members , Jam. 4. 1. and of fleshly lusts that warre against the soule , 1 Pet. 2. 11. And saith Paul , I find a law , that when I would doe good , evill is present with me , Rom. 7. 21. And all this ariseth from that originall concupiscence which is in the elect from the womb ; according to that of Psal. 51. 5. I was shapon in iniquity ( said David ) and in sinne did my mother conceive me . Now this is true concerning concupiscence , but I do not conceive how it can here be called the sons of her Mother : because in this Song she doth often call the Church her Mother ; and therefore it may the rather be understood , that she meaneth by her mothers sonnes , those degenerate children , which professe themselves to be children of the Church ; but are false Brethren , false Prophets , and deceivers : such as these might be called the children of her Mother , but not of her Father , because they were degenerate : they were such as do professe faith and godlinesse , but doe desperately oppose the same . Of such David complaineth ; I am become a stranger unto my brethren , and an alient to my mothers sons , Ps. 69. 9. That is , their carriage and estimation towards him , was as toward a stranger whom they knew not . And the Apostle saith , Of your owne selves shall men arise speaking perverse things , to draw away Disciples after them , Acts 20. 30. So that such as were neer in relation to the Church , and pretended much , such as they were angry with her .

Were angry with me .

Arius Monianus readers it , succensi sunt in me , they were enflamed in me . Fratius , accensi●ra contra me , they were incensed against mee with indignation . The word signifies to Burne or be in●iamed with indignation , or with griefe . Thus it is used in Psal. 37. 1. Fret not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arsit , exarsit irà . Irà accensus fuit . In Niph . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Accensi sunt irà contra me . Buxt. in lex . thy selfe , &c. That is , enstame not , thy selfe with anger , or griese . And we have same word in Prov. 24. 19. Fret not thy selfe because of evillmen ; doe not enframe thy self with them : It noteth also enflamation of choler , so it is used in Psal. 2. 5. He shall vex them in his sore displeasure : That is , he will vex and trouble them in his enflamed displeasure . Again , it signifies such an enflamation , as to fight , or make war ; so it 's used in Isa. 41. 11. All they that were incensed against thee shall be ashamed . It is meant of outward enemies , that made war against Israel : Now by this we may perceive with what great vehemency and indignation , with what burning heat and choler these false Brethren , false Prophets , and false Priests were set against the Church , they were incensed with wrath and envy against her , as appears by their carriage towards her , they seduced and led her aside ; which indeed is the third , to wit , the impulsive cause of her affliction and blacknesse .

They made me the keeper of the vineyards , but my own vinyard have I not kept .

They made me : They did constitute or assigne mee , they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Posuit , apposuit , imposuit , statuit collocavit . put me : that is , they did impose it upon me , they did set me upon this work , as Task-Masters use to doe : also they assigned me , as to an Office ; thus they made the Church their Servant to observe their fancies and pleasures . They made me . That is , they assigned , enforced , and constrained me to observe their devices and pleasures , or else to suffer their cruelty and wrath .

The keeper of the Vineyards .

It is a hard Taske they impose on the Church : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Custodivit , observavit . nothing is more laborious then the Husbandry of the Vineyard . Therefore saith Christ , Why stand yee idle ? goe work in the Vineyard , Mat. 20. 6. And they that have laboured in the Vineyard doe complain how they have borne the burden and heat of the day . The Kingdome of God is likened to a Vineyard let out to Husbandmen , Mat. 21. 33. And in Song 8. 11. Solomon let out his Vineyard to keepers . And in the Captivity of Babylon , the poore of the Land were left to be Vine-dressers , and Husbandmen , 2 Kings 25. 12. This notes the grievious bondage and oppression the Church was under , in respect of carnall and humane Ordinances , which were imposed on her , by those great pretenders to Religion , towit , her Mothers Sons , false Prophets and Brethren .

Of the Vineyards .

By the Vineyards which shee here opposeth to her owne Vineyard ; seemeth to be meant of false Churches , and of all corruption and superstition used in them : into which shee was seduced and brought by her Mothers Sonnes , who set her to observe humane Ordinances and Traditions . Thus the Pharisees made the word of God of none effect , through their Traditions , Mark . 7. 13.

The Church in a spirituall sence is often called a Vineyard , Psal. 80. 8. Thou hast brought a Vine out of Aegypt . That is , a Church , the Common-wealth of Israel . And the Vineyard of the Lord of Hosts is the house of Israel , and the men of Judah are his pleasant plant , Isa. 5. 7. So in opposition to the Lords Vineyard , towit , his Church ; false Churches , and false Worshippers , are called Vineyards .

But my owne Vineyard I have not kept .

My Vineyard that is mine , or , that belongeth to me . That is , that was given me in trust , of God , and committed to my charge . The Apostle exhorts Timothy , to keep 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vineam meam , quae mihi Arius Montan. that which was committed to his charge , 1 Tim. 6. 20. That is meant of the precious Treasure of holy doctrine , and the Talent : of those gifts by which he was enabled to dispense the word of life . And the Apostle saith , the Gospell was committed to his trust , 1 Tim. 1. 11. And saith he , The Gospell of uncircumcision was committed unto me , Gal. 2. 7. And a dispensation of the Gospell is committed unto me , 1 Cor. 9. 17. Hence he calleth it , My Gospell , Rom. 2. 16. So here the Church calleth it her Vineyard : that is , those Ordinances and Laws which God gave me to keep ; those things which he did intrust me withall , even in those things I have been defective .

I have not kept .

I have not with faith , diligence , and observation , kept those things which God hath committed to my trust , but I have been negligent , and carelesse , and fruitlesse ; and that partly by the impositions of such as hated me , and tyrannized over me , drawing of me aside to observe humane rights and traditions ; and partly through my owne weaknesse , to comply and yield to the corruptions of the times , for feare of persecution , or for love of the World : In that I have been slothfull and sluggish in keeping that which was committed to my trust . The wise man speaketh of the sloathfull mans Vineyard thus , I went up by the field of the sloathfull , and by the Vineyard of the man void of understanding : and lo , it was all growne over with thornes , &c. Prov. 34. 30 , 31. So the Church here had been sloathfull and carelesse of her Vineyard : she was over-run with the weeds of sin and superstition , and with the Thornes and nettles of persecution . Now this shee giveth out as the last cause of her blacknesse and deformity ; namely , her not keeping well her owne Vineyard . Now let us prooceed to the Observations that these words thus opened will afford us .

First , Looke not upon me ; that is , not with disdaine or contempt .

Hence Observe ,

That we ought not to disdaine or contemne our Brethren in Affliction . To him that is in affliction ( saith Job ) pitty should be shewed from his Friends , Job 6. 12. It is in the Originall , To him that is melted ; for afflictions melt the heart of man , and therefore pitty ought to be shewne : The word translated pitty signifies a pious affection of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pietas , bonitas , benignitas . mercy , goodnesse , and pity : so that Bowells of compassion ought rather to be shewn to Brethren in misery , then contempt and disdaine .

Secondly , Looke not upon me : that is , with triumph and rejoycing over me .

Hence Observe ,

As we ought not to disdaine , much lesse should we triumph or rejoyce at the affliction of our Brethren . This was a brand upon Edom the Posterity of Esau , where the Lord saith , Thou shouldest not have looked on the day of thy Brother , Obad. Vers. 12. That is , thou shouldest not have insulted and tryumphed over thy Brethren , towit , the Children of Israel , and of the seed of Jacob , who was Brother to Esau their Father . The contrary is that for which Doeg the Edomite was sharpely reprehended , for in Psal. 52. 1. Why boastest thou thy selfe in mischiefe , O mighty man ? That is , why doest thou insult and vaunt in thy wickednesse , and that because the Lords Priests were slaine by the hand of Saul : the word signifies , to vaunt , insult , or to rage like a mad man : and therefore foolish and vaineglorious Boasters , are called in Hebrew Holelim , which cometh of the root Halal , to praise or extoll : but when men are lifted up at evill , then it is folly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Splenduit , metaphorice laudavit , celebravit , per antiphrasin . and madnesse : as all they that rejoyce at the affliction of the Saints , shall find it to be nothing but folly and madnesse in the end .

Thirdly , Look not upon me with horrour and astonishment .

Againe Observe , Insanus , insanivit , Unde . Halle lujah , praise ye Jab .

The afflictions , or the deformities of the Saints , should not dishearten , or drive us off from the wayes of Christ . If our owne afflictions should not make us flag or faile , much lesse the afflictions of others : the Apostle comforteth the Saints in that they were tempted and tried : There hath no temptation taken you ( saith he ) but such as is common to man . By temptation he meaneth affliction and persecution , whereby their faith was tried , as Gold in the fire ; and ( saith he ) such afflictions are common to man . That is , it is no more then is incident to man , as man : you might have had as great afflictions as any you have endured , even as you are men : for as men , you are subject to as great afflictions as any that have befallen you : but saith he , God is faithfull , who will not suffer you to be tempted above that you are able . That is , God will so moderate the affliction , and prevent you with grace and strength , which shall inable you to beare the temptation , And with the temptation will make a way to escape . He will give an issue together with the temptation , 1 Cor. 10. 13. now if the Saints have no affliction , but such as they might have had , as they were men : and that affliction measured out to their strength , or their strength raised according to the temptation ; and in that they are not onely kept under , but delivered out of affliction , there is nothing in the afflictions of the Saints , if well considered , that may dishearten or discourage us in the ways of Christ .

The Church saith no lesse her selfe in the Text , Looke not upon me with astonishment and feare , Because I am blackish , or somewhat black : as if shee had said , my blacknesse is not so much as to trouble or amaze you : I am not altogether black , though my outside be something blackish , yet my inside is faire and beautifull . Hence Observe ,

That there is no evill sufficient in the afflictions or deformities of the Saints , as to be a stumbling block unto us , either to cause us to disdaine them , or to feare the like afflictions . The evill of sin is the greatest evill , and the evill of affliction is but a fruit of the evill of sin . Now the Apostle doth triumph both over sin and affliction , 1 Cor. 15. 55 , 56. O death where is thy Sting ? O grave or hell where is thy Victory ? Now he tells us the evill of both these is taken away , The Sting of death is sin . That is , sin is death's weapon , by which it is armed against us ; but when sin is taken away , the sting of death is also taken away : But how comes sin to be so prevalent and strong ? The Apostle telleth us , The strength of sin is the Law : That is , sin is not imputed to us but by the Law , and our flesh doth alwayes oppose that which is commanded . But ( saith he ) thanks be to God which giveth us the Victory through Jesus Christ our Lord . Now mark what the Apostles Exhortation is upon this , Therefore my Brethren be yee stedfast and unmoveable ; let nothing cause you to forsake the way of Christ , it is not affliction or sin shall hinder your acceptance with him . Forasmuch ( saith he ) as you know , your labour is not in vaine in the Lord .

The afflictions of the Saints are but something like afflictions , they are not afflictions themselves , they are but the outsides of afflictions , the sting and evill of them is taken away . Thus the Apostle affirmeth in 2 Cor. 4 , 8 , 9 , 10. We are troubled on every side , yet not distressed : That is , though we are beset round with trouble , yet God gives an issue , and makes a way for escape : We are perplexed , but not in despaire , we are never without hope . Persecuted but not forsaken , the Angell of Gods presence going always before us : cast downe , but not destroyed : though affliction may keep us under , yet it shall never consume us . And againe the Apostle saith in 2 Cor. 6. 8 , 9 , 10. As deceivers and yet true , as unknowne , and yet well knowne , as dying , and behold we live , as chastened , and not killed , as sorrowfull , yet alwayes rejoycing , as poore , yet making many rich , as having nothing , & yet possessing althings . They were not so indeed , but reputed to be such : or they were like unto those that were so indeed , but they had but the shaddow of afflictions . Hence it is , saith the Apostle , that we faint not : though the outward man perish , yet the inward man is renewed day by day , 2 Cor. 4. 16. We have new supplies of strength every day : And saith the Apostle , our afflictions are but light , but our glory we expect is weighty : our afflictions are but momentary , but our glory is eternall , that our glory far exceedeth our afflictions .

Because the Sun hath looked upon me .

The Church gives a reason of her blacknesse , to the end the Daughters of Jerusalem might not be offended with her : and that because shee was under the scorching Sun of Persecution .

Hence Observe ,

The afflictions of the Saints are many times causes of offence to weake Christians . As for such as are meant in the Parable of the stony ground , they are wholly offended , when the Sun of Persecution ariseth on them , mat. 13. 21. but not onely such , but the Saints themselves , by reason of weaknesse are much cast downe : All of you ( saith Christ to his Disciples ) shall be offended because of me this night : for it is written ( saith he ) I will smite the Shepheard , and the Sheep of the flock shall be scattered abroad , Mat. 26. 31. By reason of their weaknesse their hearts fail'd them , and they left Christ . But this proocedeth from the distemper of their spirits , and from the flesh : for they ought rather to doe , as the Apostle saith of himselfe and the rest of the Saints , Being justified by faith , we rejoyce in tribulation , knowing that tribulation bringeth experience , experience patience , patience hope , and hope maketh not ashamed , because the love of God is shead abroad in our hearts , Rom. 5. 3. So that we being justified and freed from sin , , and from the evill of affliction , it should make afflictions and tribulation so wellcome unto us , as that we should not be troubled or moved at them .

Secondly Observe ,

That it is incident to the most godly in the World , to have tribulation and affliction in the flesh . So saith the Apostle , All that will live godly in Christ Jesus shall suffer persecution , 2 Tim. 3. 12. And therefore it is , that Christ asked his Disciples , whither they could be Baptized with his Baptis●ne and withall tells them that they should drink of his Cup , and be baptised with his baptisme , Mat. 20. 22 , 23. That is , you shall indure afflictions like to mine , and such as shall be my entertainment in the World , the same shall be yours : And againe he saith , if we will be his Disciples , we must take up our crosse , and follow him , Mat. 16. 24. there are many that seeing the crosse , will step out of the way , but saith Christ , my Disciples must not goe out of my way to shun the crosse , but rather take it up and follow me , who have endured the crosse and despised the shame , Heb. 12. 2. for the afflictions which we suffer in this life , are not worthy of the glory which shall be revealed , Rom. 8. 18. Satan desired to sift Peter as wheat , Luke 22. 31. Now wheat is one of the purest sorts of graine , and therefore requireth the most sifting : So the Saints , and the purest of them , doe many times endure the greatest siftings and trialls .

Now although God doth dispense outward things alike to all , and causeth the sun to shine , and the raine to fall , upon the good and upon the bad : yet he hath different ends , and worketh severall effects by thus his dealing . He afflicts the Saints to purge and purifie them , but he afflicts the wicked to destroy them . As Gold is purged by the fire , so by fire is stubble consumed : as Wheat is cleansed by sifting , so chaffe is scattered abroad : as the Sun causeth a dirty Channell to stinke , so it causeth the sweet flowers to give a fragrant smell . Hence it is that Job saith , When he hath tried me I shall come forth like Gold , Job 23. 10. God doth chastise his people , saith Augustine , that we should not bee over-greedy of these things , which in this world are August . de civit . dei , lib. 1. cap. 9. Vt nec bona cupidius appelantur , quoe mali quoque habere cernuntur , nec mala turpiter evitentur , quibus & boni plevumque affi●iuntur . common to the wicked ; neither with basenesse and reproach shun those evills , which wee see for the most part happen to the godly .

My mothers children were angry with mee .

Such as were neerly related to her , and did professe themselves of the same faith , and had been ●one one society with her . Hence observe ,

1. The greatest enemies of the Church are such as are the neerest in relation unto her .

Where there is the greatest sympathy , when divided , turns to the greatest antipathy . Hereof David complaineth , I am become ( saith he ) a stranger unto my brethren , and an alien unto my mothers sonnes , Psal. 69. 9. Such was the enmity of Cain towards Abel , of Esau towards Jacob , of Absolom towards David : and as in naturall relations , so it is in civill relations , and in some sort in spiritual relations ; for they that professe themselves of the Church , are great enemies unto them that are faithfull in their own Society .

Secondly , Observe ,

That the greatest pretenders to religion & holinesse , prove many times the greatest enemies to the same .

Many will pretend godlinesse , and yet are haters of that godlinesse which they do pretend . The Prophet describeth such as these in Isa. 48. 1 , 2. Such ( saith he ) are called by the name of Israel , and are come forth out of the waters of Judah , which swear by the name of the Lord , and make mention of the God of Israel , but not in truth , nor in righteousnesse , For they call themselves of the holy Citie , &c. Here we have a people as formall as possible can be , they are called by the name of Israel , they glory and rest in legall shadows ; and they did swear by God , professing to serve him , by making mention of his name : they loved to be named by the holy City of Jerusalem , but all this was not in righteousnesse ; but they used all these things falsly , and to deceive : Such were the false Prophets , and false Brethren of the Jewish Church : such were the Scribes and Pharisees in Christa●ne : None pretended more holinesse and strictnesse in respect of outward formes , then the Pharisees did . Josephus saith , they used a very austere and strictkind of life , & did not adict themselvs to any delicacy , Josephus Antiq. lib. 10. cap. 2. but diligently follow that which their reason induceth them unto : they honour their Elders , neither dare they reply , or reproach them for their admonitions . Beside , the Scripture sheweth how strict they were in legall observances : I was as touching the law ( saith Paul ) a Pharisee : concerning zeale , persecuting the Church , and touching the righteousnesse of the law blamelesse , Phil. 3. 5 , 6. Paul had a zeale , but not according to knowledge ; and therefore none more forward to persecute the Saints then Paul ; none more greater enemies to Christ then the Scribes and Pharisees ; none more opposite to the Apostles , then the devout Jew , one that was zealous for legall observances .

Such have been all Popsh Priests and Prelates ; and such are all those , of whatsoever form , distinction , or name they be of , that impose superstitious orders under the Gospel : Let them pretend order , or uniformity , or whatsoever ; yet if they impose humane inventions , so as to urge and presse them upon the consciences of Saints , they are the greatest enemies of the Saints of Christ .

3. Observe , Those that are ne arest in relation to the Saints , and those that pretend most holinesse , if such prove false brethren , they afflict and hurt the Saints most of all .

1. Such are most apt to seduce them , & draw them from the truth : so the Apostle saith , Of among your selves shall men arise , speaking perverse things , drawing Disciples after them , Acts 20. 30.

Josephus in his Book of Antiquities , reporteth ; that when Jerusalem was besieged by the Romans , the Jewes received more dammage by their severall divisions within their City , then from the Romans without , who were their besiegers : so a false brother doth more endanger the welfare of the Saints , then an open Enemie .

2. Such as are false brethren doe not onely seduce the Saints , but grievously afflict them : they know how to strike , where it will most smart ; they know the conscience to be the most tender place ; and therefore aime to oppresse that most . When any of our late Bishops had a mind to persecute the Saints , they would make use of one that had professed Religion ; and having apostatized , knew the better how to vex the Saints ; he knowing the most tender place , would lay the burthen upon it .

Julian the Apostate did the Saints more hurt , then any persecutor beside : so none was more fit to betray Christ , then Judas .

4. Observe , That fals brethren persecute with the greatest heat a●● indignation .

Of this the Church complaineth here ; my mothers sonnes were angry with me : they were incensed with indignation , and with burning heat and choler ; with wrath and envy they were set against her . So the Apostle saith , he persecuted the Church with zeale , Phil. 3. 6. Zeale carries in it a spirit of indignation . Acts 5. 17. The high Priest rose up ( against the Apostles ) with indignation . It is in the Originall , they rose up , being filled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with zeale , because zeale carries a spirit of indignation along with it . And the Text saith , Paul breathed out threatning and slaughter against the Disciples of the Lord , Act. 9. 1. Which phrase of breathing out threatnings importeth a vehement heat , of a heart enraged , and burning with indignation .

They made me , &c.

They did assigne or constitute me , they did impose or put upon me the keeping of the Vineyards . Hence observe ,

1. That those false pretenders to Religion ( before spoken of ) doe use coaction and compulsion to constraine others to observe their wayes .

This is like Nebuchadnezar , who commanded all to worship the golden image , or else they were to be cast into the middest of a burning fiery furnace , Dan. 3 6. The Apostle was not of this mind , when he saith , we have not dominion over your faith , but are helpers of your joy , 2 Cor. 1. 24. By this the Apostle sheweth , that what he was to deliver unto them in the preaching of the Gospel , he did it not as a Lord over them , but as a servant sent by Jesus Christ to administer joy and comfort unto them : and withall sheweth , that the Gospel is a Gospel of peace and of joy in the holy Ghost : Now if the Apostles might not Lord it over the conscience , much lesse those , that be inferiour to the Apostles , and of much lesse infallibility then they . And again he saith , Ye are bought with a price , be not yee the servants of men . 1 Cor. 7. 23. That is , doe not enslave your consciences to men , in matters divine , because hee that redeemed you is King alone over your spirits . Now these false members being enraged against the Church , they forced her to serve their fancies and pleasures . But the Gospel knows no such way of coaction or compulsion , it useth no violence to compell men ; but it shall prosper , because of truth , meekenesse , and righteousnesse , Psalm 45. 4.

The keeper of the Vineyards .

It is a hard task they impose upon the Church ; nothing is more laborious then the husbandry of a Vinyard .

Hence observe ,

That the pressures and burthens which false brethren impose upon the Saints , are very heavy and grievous to be borne .

Thus it is said of the Scribes and Pharisees , that they laid heavy burthens , and grievous to be born , and laid them upon mens shoulders , Matth. 23. 4. That is , they presse the strict observance of the law upon the people : but ( saith Christ ) they themselves will not move them with one of their fingers . They will not touch them , much lesse will they goe about to lay them on their owne shoulders : false brethren are for the most part exactors of those things , which they themselves most of all neglect . And so in Acts 15. 10. They put a yoke upon the necke of the Disciples , which they nor their fathers were able to beare : and this the Apostle cals a tempting of God ; because if they were circumcised according to the law , then they were bound to keep the whole law , as the Apostle testifies in Gal. 5. 3. Now seeing Christ bare the law for his people , it would be a tempting of God , for they to goe about to undertake it , it being a burthen too heavy for them to beare . Again , the Apostle speaking of false brethren , saith ; As many as desire to make a fair shew in the flesh ( who pretend to be very zealous and forward ) they ( saith he ) constrain you to be circumcised : only lest they should suffer persecution for the crosse of Christ . This they did to avoid trouble and persecution , and that thereby they might obtaine the favour of the people , in that they were conformable to the customs of the law ; but neither they themselves who are circumcised ( saith the Apostle ) keep the law : so that notwithstanding they presse carnall rites and ceremonies upon you : it is not out of any affection or zeale they have to the law , but to get the praise of men , and favour of the people : so saith the Apostle ; they desire to have you circumcised , that they may glory in your flesh , Gal. 6. 12 , 13. And the Apostle doth reason it out with the Colossians , thus : Wherefore ( saith hee ) if yee be dead with Christ from the rudiments of the world , why , as though living in the world , are ye subject to ordinances , Col. 2. 20. That is , why are yee burthened or enthralled with the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signiheth as wel enthralling of our selves to doctrirall errors , as ceremoniall rites . Neither is it meant of the Jewish t●es , but the traditions of men , as appeareth by ver. 22 , 23. opinions , and with the traditions of men ? you do but mancipate and enslave your consciences , in subjecting of them to humane ordinances . This oppression of the Saints is a spirituall-bondage , typified by the Aegyptian bondage . Pharaoh's Task-masters were cruell oppressors of the Jewes : so are all spirituall Task-masters , which would compell the Saints to worke in their Vinyards , and to bear the heat of their indignation and wrarh , which is more then the heate and burthen of the day .

2. In that the Church is called the Lords vineyard , and the false Church , and false members are in opposition to the Church of Christ , called the vinyards .

Observe hence : The Church is the Lords husbandry .

Thus Christ comparing his Church to a vineyard , calleth himselfe the vine , his members the branches , and his Father the Husbandman . John 15. 1 , 2. I am the vine , and my Father is the husbandman , every branch in me , &c. By this kind of phrase we are taught , that the Saints are by the Father spiritually ingraffed into Christ , as the branch in the Vine : and by vertue of their implantation in him , they become the trees of righteousnesse , bearing fruit of holinesse , by the working of his Spirit in their hearts : So the Lord speaks in Jer. 2. 21. I planted thee a noble vine . The Lord had taken in the Nation of the Jewes from the world , to make it his Vinyard , on whom he had bestowed many vinyard-mercies , as we may see in Isa. 5. 1 , 2. My beloved ( Church of the Jewes ) hath a vineyard in a very fruitfull hill ( or , in the horn of the sonne of oyle ) that is , in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sepivit , maceria munivit . a rich and fat soile : and he fenced it , or , made a wall about it : He by his power defended them against their enemies , round about ; and he gathered out the stones thereof . As if the Lord had said , I removed those enemies of yours out of the Land , or I gave you meanes to cast out them that offend , out of the congregation : And planted it with the choisest vine ; or Sorek , which is a kind of the best and most laudable vine of all : And I built a tower , and also made a wine presse in it . A tower for watch-men to look to the Vineyard , to wit , the Prophets , and good Kings : and a Wine-press to presse the grapes of the Vineyard , by which is signified to us the Temple , where they offered up their Sacrifices , the blood of the Sacrifice being powred out , was like the pressing out of the juice of the grape . Thus the Lord fitly resembles his Church to a vineyard : God hath like an excellent Husbandman enclosed a vineyard , and set Christ as the vine , in whom all the Saints are implanted ; and by the shining sun of love , and the Howing forth of his Spirit as water , he makes his pleasant vinyard a fruitfull garden , where he delights to see his own pleasant fruits .

But my owne Vineyard I have not kept .

That vineyard which was given me in trust , and committed to my charge . Hence observe ,

That G O D doth intrust his Church with heavenly treasures .

The Church calls it her vineyard , because the Lord did intrust her with those heavenly mysteries which shee was made to partake of . Christ saith to his Disciples , to you it is given to know the mysteries of the Kingdome of heaven , but not unto others , Matth. 13. 11. And saith God , Shall I hide from Abraham my counsell ? The Lord doth intrust his people with precious jewels , and with rich treasures , of knowledge and revelation of his grace and spirit : hee puts a large stock into their hands , he lends them talents , he makes them his Stewards of all his Laws and Ordinances : Hee hath given his law unto Iacob , he hath not dealt so with every nation , Ps. 147. 20. God had not intrusted any other Nation with his Laws and Ordinances , as he did them .

2. Note ; That it is a great evill to be negligent in those things wherewith God hath betrusted us .

This is that of which the Church complains of here , and one of the reasons which shee giveth of her blacknesse , my owne vinyard I have not kept . This is verified in him that received a talent , and hid it in the earth , Mat. 25. 18. 28. To be negligent in the Lords trust , is to be like the unjust Steward , spoken of in Luke 16. 1. which wasted his Masters goods ; but his Lord called him to an account . Now when we shall leave Christ to follow Antichrist , when we leave God for man , when we leave Divine Ordinances for humane Traditions : when we leave the substance of Christ's will , and follow the empty huske of mans fancie : we greatly dishonour God and Christ , we give away Christs honour to man ; we set man in Christs Throne , now there is no greater evill then to lift up the Creature , and depresse the Creator .

Thirdly , in that the Church brings her neglect as a cause of her blacknesse , Observe .

That the evill of sin is seen in the evill effects that it brings forth . Here we see the evill of neglecting of Gods trust , in the Churches blacknesse . We may see the evill of unfruitfullnesse in Isa. 5. 2. & 5. 6. I looked for Grapes ( saith God ) and it brought forth wild Grapes : But what is the effect ? I will tell you ( saith God ) what I will doe with my Vineyard , I will take away the hedge thereof , and it shall be eaten up , and I will breake downe the wall thereof , and it shall be troden downe : and I will lay it wast , and it shall not be pruned nor digged , but there shall come up Briars and Thornes : and I will also command the clouds that they raine no raine upon it . Here is nothing but blacknesse and deformity , and we have a complaint of the Church to this purpose , in Lam. 1. 18. The Lord is righteous , but I have sinned against his Commandement : but what is the effect ? Behold , is there any sorrow like to my sorrow ? my Virgins and my young men are gone into captivity . And in Vers. 17. Zion spreadeth her hands , and there is none to comfort her . We might read their sin in their punishment ; and so God may justly let his people be oppressed by their oppressours , when they first yeild unto them in matters of worship and service .

Lastly , in that the false Church and false members are called a Vineyard , as well as the true Church and members ,

Observe ,

That those Enemies and false Brethren that afflict the Church , they will come as near the Saints in outward forme and worship , as possible they can . And in this respect the false Church is called a Vineyard , as well as the true . And so they that serve Baal , will offer Sacrifice , as well as they that serve the Lord . Balaam went to meet the Lord as well as the trne Prophets ; Antichrist sits in the Temple of the Lord , as well as Christ sits upon his Throne . Hence it is , the Lord reprehended the people of Israel , that they and their Kings had set their thresholds by Gods thresholds , and their Posts by Gods Posts , Ezek. 43. 8. As God hath his thresholds , so man hath his thresholds also : and man sets his thresholds by Gods thresholds , that he may take hold of a forme , something like the wayes of God , that so he may shelter himselfe under it , whilst he doth mischiefe to the Saints .

VERS. 7 , 8.

Tell me ( O thou whom my soul loveth ) where thou feedest , where thou makest thy slocks to rest at Noone : for why should I be as one that turneth aside by the flocks of thy Companions .

If thou knowest not ( O thou fairest among women ) goe thy way forth by the foot-steps of the Flock , and feed thy Kids beside the Shepheards Tents .

THe Church having removed those Objections which might have been made against her , shee now returneth unto her beloved , and makes a third request unto him , for direction in respect of the dispensations of Christ's Kingdome here on Earth , that so shee may no longer be led out of the way by false Brethren , but may be directed in the way of his worship ; and that shee may be under Christs government onely , and injoy his Ordinances , be fill'd more with divine knowledge , and have more power to resist temptations , and the like .

In these two Verses we have ,

First , the Churches request unto Christ her beloved . Vers. 7.

Secondly , Christs answer unto the request of the Church . Vers. 8.

In Vers. 7. we have ,

First , the Churches request unto Christ , Tell me , &c.

Secondly a reason of her request , For why should I be as one that turneth aside , &c.

In the Churches request observe ,

First , the amiable and sweet forme of words shee useth , O thou whom my soul loveth .

Secondly , the matter it selfe of her request , and this is delivered in two things .

First , her desire to know of Christ the place of his feeding , Tell me where thou feedest .

Secondly to know the place of lying downe and rest in the heat of the day , even when the Sun was come to the Meridionall point . Where thou makest thy flocks to rest at Noone .

Secondly , we have the reason of the Churches request , and that is by way of interrogation , for the more patheticall expressing .

First , of the worthinesse of her Beloved .

Secondly , of her sincere affection toward him , accounting it an un reasonable thing to depart from him . For ( saith shee ) why should I be as one that turneth aside by the flocks of thy Companions .

Tell me ( O thou whom my soul loveth ) &c.

Tell me . ) or shew , declare unto me , the word signifies to declare a thing before hand , so it is used in Psal. 38. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Coraminde biphil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nunciavit , indicavit . I will declare mine iniquity : David declareth before hand , that he will declare his iniquity . And in Zech. 9. 12. Even to day ( saith the Lord ) doe I declare that I will render double unto thee . That is , I doe before declare what I will doe for thee . Also the word signifies to shew or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Anteceffor , antistes , dux praesul , princeps . declare very plainly with words and gestures , and with signes of the body , to declare with certainty and most directly . And lastly , it signifies to shew by example , or going before : as a Captaine or Conductor doth declare his mind unto his Souldiers , by going before them , and so shewing of them what they should doe . So the sum of the Churches request , is thus much , Tell me , O thou great Shepheard , where thou feedest thy flock , for I am ignorant of the place where , and the time when thou feedest ; direct me , goe before me to the place of feeding , and repast .

Hence Observe ,

First , That it is no easie thing to find out the way of Christ . The place is not always easie to be found where Christ walks , for saith Christ , Many will falsly say , lo here is Christ , or lo there is Christ , Mark . 12. 21. Sometimes the Church is driven into the Wildernesse , Rev. 12. 14. Sometimes Christ hideth his face , as in Cant. 5. 5. now by reason of all those sad occurences of the Church , in respect of Persecution , Temptation , Darkenesse , and sometimes the Sun of righteousnesse withdrawing his light , the Church is far to seek in the things of Christ .

Secondly Observe ,

The Church being ignorant her selfe of Christs wayes , doth dilligently and earnestly seeke unto him for direction . Thus we are commanded , Seeke the Lord and his strength , seeke his face continually , Psal. 105. 4. The Saints are described to be such as seek after God . This is the Generation of those that seeke him , Psal. 24. 6. And let all those that seeke thee rejoyce , Psal. 40. 16. Wicked men are described to be such as seeke not after God , Psal. 52. 2. & Psal. 14. 2. And thus Moses tells the people of Israel , Deut. 12. 5. Vnto the place which the Lord your God shall choose out of all your Tribes , to put his name there , even unto his Habitation shall yee seeke , and thither shalt thou come . They were to seeke the very place that God had chosen , and come thither .

O thou whom my soule loveth .

Here we have the amiable , lovely , piercing form of the Churches request , wherein shee expresseth the Character or Print of her souls affection toward her Beloved . The Hebrew word Ahab , signifies a vehement and ardent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amavit , dilexit . Gramatici , notant verbam ahab , d●ligendi , esse ardens & vehemens , & significare aliquid tenerum & affectione plenum , ut sit is diligens justitiam , qui in ea sibi placet & acquiescit eam exquirit & persequitur Rivetus in Ps 45. 7. love , so as to persue and seeke after the thing beloved : So it is used in Psal. 45. 7. Thou lovest righteousnesse : that is , Christ did earnestly pursue and follow after righteousnesse , and he did , as it were acquiesce , or rest well pleased in righteousnesse , he did take great delight in it .

My soule .

The soule is put for all the faculties of nature , and for the uniting of all the affections , whereby they goe forth most strongly . Like unto this is the longing of the soule , Gen. 38. 8. It is called the knitting of the soule , I Sam. 18. 1. The delighting of the soule , Isa. 42. 1. And the waiting of the soule , Psal. 33. 20. And the rejoycing of the soule , Psal. 35. 9. So that this periphrasis is of greater force then if shee had said , O my beloved . So that by it is meant her unfeigned and ardent love , with a longing desire to enjoy fellowship with Christ . The soule is here by a Synechdoche put for all the Affections of the soule .

Hence Observe ,

First , A Christians love to Christ , it is a collective or united love . Christians love Christ with their whole soule and strength ; with all their affections , and all their affections together . As all the Rivers run into the Sea , and meet in one Ocean : so all a Christians affections ( however divided and branched out to other things ) meet in Christ , as in a Fountaine . Christ is as the Center and resting place of all the affections of the Saints .

Secondly Observe ,

The love of the Saints towards Christ is a hot vehement , and an ardent love The Saints burne in their love towards Christ ; all their affections are ( as it were ) set on fire , by the flames of his love , kindling and enflaming of their hearts . When we bring our hearts to the fire of Christ's love , they must needs wax hot within us . United love must needs be very strong , like unto the Sun-beams when they are contracted and meet in a Burning-glasse , are of great force and strength ; such are the affections of the Saints unto Christ .

Where thou feedest , where thou makest thy Flocks to rest at Noone .

Here we have the substance or matter of the Churches Petition : shee desires to know the place ,

1. Of feeding . 2. Of lying downe .

Feedest ) In the Originall it is , Where or how thou wilt feed : That is , where thou art wont continually to feed thy flocke . The word Flock being omitted in the Originall , is supplied , as is usuall in Scripture ; as in Gen. 29. 7. Water ye the Sheep , and goe and feed : that is , feed the slock .

The word ( Feed ) comprehendeth all the duties of Pastor or Shepheard ; as feeding , guiding , governing , and defending 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pascere pascere se , pasci , depascere . St Metaphorice , pavit homines , rexit , gubernavit docuit , the flock . Hence it is Kings are said to feed their people , in which respect they have the title of Shepheards , as in Psal. 78. 71 , 72. David was taken by the Lord from the Sheep folds , from following the Ews great with young , and he brought him to feed Jacob his people , and Israel his inheritance . Hence it is , Christ is called the Shepheard 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lingua sancta pro●rié pastoiū est , aut ovium , ponitur enim transitivé , & intransitivépro subjectorum ratione , in transitive , cum ovibus attribuitur , aut hominibus seipsos pascentibus . Rivertus in Psa. 23. 1. of our souls , 1 Pet. 2. 25.

Therefore it is that the Church desireth to be so guided and directed by Christ to the place of his feeding , that shee might be fed of his heavenly food , and be refreshed by drinking the water of life : shee desireth to know where , or how Christ feeds alone by himselfe ; yea , where he feeds his ; flock ( opposed to the flocks of his companions ) shee desires not onely Christs feeding and guiding her , but also to feed with his Lambs , with his Sheep , that so shee and they may be mutually refreshed one of another .

Thou makest to rest .

The word ( rest ) in the Originall signifies to lye 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cubare , recubare , succumbere . Fortasse inde verbum . Eng. Rabbet : becaus it is a creature much given to couch or lye down . Est accumbere vel accubare , sicuti solent armenta , dum ruminant post past um Muscul . in Psal. 104. 22. downe , because we take our rest by lying downe . To desire repast , and to desire rest after repast , it is agreeable to nature , as first to eat , and so to rest after meat : so that after the heavenly Banquet of spirituall dainties , shee may ruminate and chew the cud , as it were , by spirituall meditation , such Beasts as under the Law did chew the cud and part the hoofe were accounted cleane , Lev. 11. 3. So the cleane soule doth ruminate upon the spirituall food by which Christ refresheth it . But the rest here , is meant chiefly of that rest and safety shee desireth of Christ , in respect of persecution and trouble , as appears by the next words .

At Noone .

This is meant of the heat of the day , the mid-day is called Zeharajim , and it is put in the duall number , because it divideth the day into two equall parts , and containeth a part of the forenoon , and a part of the afternoone ; the medium or middle part is a distance or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lucere Vnde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Merid es . quia diem in duas partes aequas dividit & geminae'ucis , ansemeridanae & vespertinoe , medium est interstitium & terminus . Buxt. in Lex . space between both , when the Sun is come to the Meridionall point ; by which means it sendeth forth a most scorching and burning heat . Now this must needs be meant of the scorching and burning heat of Persecution , tribulation , and affliction , which is figured out by the heat of the Sun , in Mat. 13. 6. 21. This being an unseparable companion with the Gospell , as appears , Tim. 3. 12. Shee desires to rest under the shaddow of Christ's wings , where shee may enjoy rest and peace , when the Sun of persecution is at the highest , even at noon-day , when the scorching beams thereof , doe cast the greatest heat and extremity .

Now from the matter of the Churches request unto Christ , Observe ,

First , That Christ is a most compleat spirituall Shepheard , feeding , guiding , governing , and directing his flocke . The Scripture doth often ascribe the title of Shepheard unto God , and unto Christ , as in Psal. 80. 2. Heare O Shepheard of Israel . And Christ is the Shepheard of our souls , 1 Pet. 2. 25. And saith he , I am the good Shepheard , John 10. 11. Christ hath all the properties of a good Shepheard , and they are such as these .

First , a good Shepheard is carefull to feed his Flock : so is Christ as carefull , and much more then any earthly Shepheard can be to feed his people . The Lord is my Shepheard or feeder , saith David , and what is the effect ? Why saith he , I shall not want : he will feed me plentifully and abundantly , so that I shall want nothing . So in Isa. 40. 11. He shall feed his Flock like a Shepheard . Christ doth excellently feed his flock .

First , Plentifully , with abundance , with the greatest variety of all good things : thus the Lord did promise to feed his people in Ezek. 34. 14. I will feed them in a good pasture , and upon the high Mountaines of Israel shall their fold be : there shall they lie in a good fold , and in a fat pasture shall they feed upon the Mountaines of Israel . There is a redundancy and an overflowing good in Christ , so that when he gives any good thing he gives abundance of it ; if he give life , peace , joy , or any refreshment , he doth not give a scanty measure of it : but he filleth the empty soule with good things : Christ is both able and willing to doe for us , far more abundantly then we are able to aske or thinke , Ephes. 3. 20.

Secondly , Christ doth not onely feed his people with plenty , but also with the choicest food , he doth extract the very quintiscence of all good things for them . He makes a feast of fat things , and the marrow of fatnesse , and Wine on the Lees well refined , Isa. 25. 6. For such preserveth the strength , and doth most of all refresh nature : So Christs comforts are the best comforts , his joy the best joy , his peace the best peace , his Spirit the best Spirit : Christ doth not feed his people with course diet , but with the best and the most daintiest of heavenly food .

Thirdly , Christ feeds his people with the most suitable food ; he feeds them according to their appetites and desires , according to their necessity or need : he hath strong meat for strong men , and milke for Babes , he answereth all our wants , and that with the greatest sufficiency ; he is made unto us Wisdome in respect of our folly , righteousnesse and sanctification in respect of our guilt and pollution , Redemption in respect of our misery and bondage . Hence it is , David saith , I shall not want : so long as the Lord is my feeder , I shall not want any thing that is good or suitable for me . As earthly appetites are satisfied with earthly food , so are the heavenly appetites of the Saints filled by Christ of all heavenly food : for of the like nature as the appetite is , must the food be ; earthly food will satisfie a naturall appetite , and heavenly food will satisfie the heavenly appetite , and no other : now Christ feeds the heavenly appetites of his Saints with that heavenly Mannah , that bread which came downe from heaven ; and gives them to drink of the waters of his heavenly Sanctuary , which flows from him , as from the Spring of living waters , feeding and refreshing their spirituall desires and longings , with heavenly food .

Fourthly , Christ feeds his people even to saturation ( as I may say ) he gives them a full meal of his spirituall dainties ; according to this is the charge in Song 5. 1. Drinke abundantly , O my friends : the more they drink , the more wellcome they are ; they may be drunken and never the worse , neither any way distempered by it , but the more they drinke , the more earnest are their desires after it , as being satisfied and yet never satisfied , they are satisfied in the injoyment of it , but they think they never have enough of it . Hence it is that Christ saith in John 4. 13. Whosoever drinks of the water that I shll give him shall never thirst more . That is , he shall never thirst with an inordinate thirst after sin , or earthly things , his lustfull desires are quenched with this spirituall water : but ( saith Christ ) The water that I shall give him , shll be in him a well of water , springing up unto overlasting life . That is , this spirituall water shall not onely refresh and comfort the weary soule whereby it is satisfied in the presence of Christ , but it shall as the water of the Sanctury , abound and increase more and more ; it shall increase with all the increasings of God . Thus Christ as an everlasting Spring of living waters , will continually issue out his streams into the hearts of his people , whereby they shall be fed unto the full . Thus Christ as a good Shepheard feeds his flock .

Secondly , Christ ( as a good Shepheard ) doth rest and refresh his people : hence the Church doth here desire to know the place of his rest , of his lying downe , that so he might not onely feed her , but ( as it were ) refresh her after meat . Christ doth refresh , and make his people to rest by his presence , by his Spirit , by his promise , and by his power and strength , making them sit securely under his protection . The Prophet David bringeth in this refreshing as a thing which the Lord added to his feeding , Psal. 23. 5. Thou hast prepared my Table , &c. And thou hast anointed my head with Oile . That is , thou doest not onely feed me abundantly in supplying me with all good things , but thou anointest my head with Oile , or thou makest fat my head with Oile , towit , by powring it forth upon me : wherein the Prophet alludeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Saginatus , pinguefactus fuit to those hot countries , because it was a use among them to wellcome and cheare their guests with powring out precious sweet Oils upon their heads . And this is that which the Lord promises to his flock , besides the feeding of them , I will cause them to lye downe , saith the Lord , Ezek. 34. 15. That is , I will refresh and comfort them , I will give them rest and peace , whereby their hearts shall be comforted .

Againe , Christ will not onely cause his people to lye downe and rest , and to take their repast , but he will cause them to lye downe at noou-day : namely , in the greatest heat of persecution . Hence David concludeth , Though I walke in the valley of the shaddow of death . That is , though I walke in the midst of temptations and troubles , where is nothing but fears and misery , Yet ( saith he ) I will feare none ill , But why ? Because thou with thy thy Rod and Staffe doest comfort me . That is , if I goe out of the way , and so fall into great danger , thou wilt sweetly bring me home and secure me . it is otherwise with the hireling . For ( saith Christ ) when he seeth the Wolfe comming , he leaveth the sheep and fleeth , and the Wolfe catcheth them , and scattereth them , John 10. 12. Hirelings and false Shepheards will not stand by their flocks in imminent dangers : but Christ will save and protect his flock in the midst of fears and dangers : and by the rod of his power he will governe , rule , and protect his people in the greatest extremities .

Thirdly , Christ doth lead , guid , and direct his flock , so saith David , he like a good Shepheard leadeth me beside the still waters , or the waters of rest , Psal. 23. 2. That is , he doth comfortably guide me to those calm waters , such as give rest and refreshing : and in Vers. 3. He returneth my soule that was going astray and wandring from him . And he leadeth me in the paths of righteousnesse : he sweetly guideth me in holy paths , but not for any merrit in me , but for his name sake . And in Psal. 80. 2. Thou leadest Joseph like a flocke . And the Lord is said to lead his people in the Wildernesse like a flocke , by the hand of Moses and of Aaron , Psal. 77. 20. That is , thou didst lead them through the red Sea , and through the Wildernesse by the hand of Moses , even as a Nurse leadeth her Child by the hand , because of it's weaknesse ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In Hiph . dux● deduxit , commodé & leniter : Buxt . in Lex . so thou leadst them with all tendernesse and lenity , with all meeknesse and gentlenesse . And so the word Lead in the forenamed place , Psal. 23. 2. signifieth an easie soft , gentle leading , with sustaining of infirmity , as when a Mother leads her Child . Thus Jacob is said to drive his Cattle softly least they should over-heat them , Gen. 33. 14. Hence we may note

Fourthly , that Christ doth tenderly beare and compassionate his flock , and he doth restore and make up that which is broken or defective . So the Lord saith in Ezek. 34. 14. I will bind up that which is broken , and strengthen that which is sick . And so in Isa. 4. 10. He will not onely feed his flocke like a Shepheard , but he will gather the Lambs with his armes , and carry them in his bosome . He hath a tender care over them , that those weak Christians , who as Lambs are unable to walke by themselves , he will carry them ( as it were ) in his bosome , and in his armes , that none of them might be lost or perish . And in that he saith he will carry them in his bosome ; he alludeth to the custome of the High-priest under the Law , who was to bear the names of the Children of Israel in his Pectorall or Brest-plate upon his heart , which was to figure out unto us , the tender love and pity that Christ bears unto his people , comforting the comfortlesse , restoring such as are out of joynt , so that all is mercy , love and sweetnesse that comes from Christ . Full to this purpose is that in Isa. 63. 9. In all their affliction he was afflicted , and the Angell of his presence saved them : in his love and in his pity he redeemed them , and he bare them , and carried them all the days of old . The place may be read interrogatively , thus , Was he not afflicted ? &c. That is , did he not take to heart the wrongs done to his people in Aegypt ? Was not Christ , the Angell of Gods presence their Saviour and Conductour ? Did he not beare them , as a tender Mother doth her young Child ? Did he not carry them as the Eagle doth her brood , with such care that shee her selfe may not hurt them , and at such a height as others may not reach them to doe them any wrong ?

Now in that the Church doth introduce Christ as a Shepheard , and her self as Sheep , it holds forth unto us these Observations .

First , That those Sheep of Christ are apt to goe astray and wander from Christ . As Moses , David , Solomon , Peter : all these had their straglings from Christ : So far as we are led by the flesh we are as Sheep going astray .

Secondly , The Saints desire therefore to be directed by Christ , and are willing to submit themselves to be ordered by him . It is from Christ the Saints desire to have direction .

First , for that sweet and heavenly food of their souls ; for the Saints know there is but one true Shepheard , and therefore they seek after him alone , expecting no wholsome food unlesse it come from Christ .

Secondly , the Saints doe not onely desire the food of Christ , rejecting all the doctrines of men ; but also to be refreshed by him in the hottest Persecutions . It was the manner of the Shepheards in those hot Countries to drive their Sheep in the heat of the day unto a place of shaddow where they might lye downe and refresh themselves in the time of the parching heat . So the sum of the Churches desire is , that Christ would refresh and comfort her in the hottest calamities and persecutions , even when Tyrants doe rage , and when all the World is in a flame ; that then shee might lie down and refresh her selfe under his shaddow and protection . Hence it is that the Saints rejoyce in tribulations and afflictions , Rom. 5. 3. And when they have trouble in the world they have peace in Christ , John 16. 33. So that the Church is not solicitous how to shun or avoid trouble , but onely shee desires to flie unto Christ , that he may refresh her , and cause her to lye downe in peace , even in the midst of extreame dangers .

Thirdly , the Saints desire not onely to be fed and to be refreshed by Christ ; but also to rest and feed with the flock of Christ . So the Church here desires to know where Christ feedeth , and where he maketh his flock to rest . Saints desire to feed with Saints , and to lie down with Saints , and to have communion onely with Saints , they desire that the precious may be seperated from the vile , Jer. 5. 19. and that their feeding may not be with ravenous Wolves and Tigers , but with the harmlesse , innocent , and peaceable Lambs of Christ .

Fourthly , the Saints desire such food & such refreshing as is heavenly and divine ; they looke above the creature , and above themselves , and depend upon Christ for heauenly food , and for spirituall rest , knowing that nothing can secure them but a divine protection : all the shelters and poops that the creature can afford us are but like Jonah's Gowrd , or some such poor shaddow , that cannot shelter us in a fiery storme of persecution . We may obtaine rest and quietnesse under Christs shaddow in evill times , but not under any shaddows of our owne .

Now followeth the Churches Reason .

Why should I be as one that turneth aside by the flocks of thy Companions .

We have her reason by way of interrogation , for the more patheticall expressing ,

First , Of her Beloveds deserts and worthinesse , as if she should have said ; Why should I turne aside from such a Heavenly and gracious Shepheard , and turne to Wolves and Tigers ? Why should I leave heavenly doctrines for humane traditions : Why should I leave him by whom I have been refreshed and comforted , to follow strangers whom I know not ? Why should I turne aside to honour the creature and neglect the Creator ?

Secondly , shee expresseth her owne sincerity of affection towards Christ , and so the frame of her words must run thus : why should I wander through ignorance and blindnesse from thee whom I love and delight to honour , and to follow after those that are enemies to thee ? Why should I honour them by dishonouring of thee ? Why should I serve whom I would not , and neglect thee whom I desire to serve . And thus the Church expresseth how worthy Christ is to be honoured , and how sincere her affections are towards him , desiring to honour him onely .

Why should I be like , &c.

It may be well Translated , Why should I be as one that pitcheth or spreadeth his Tent by the flocks of thy Companions . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Obvelavit , operuit induit , abscondit , glomeravit , cur enim essem quasi extendens tentorium apud greges sociorum tuarum Jumus . For the word that is here Translated ( Turne aside ) signifies to put on Garments or to cover ones selfe , as it were : so they covered their Tents , and they were as a hiding place unto them that used to so journe in them . Junius ●enders it thus , For why should I be as spreading of Tents with the flocks of thy Companions . That is , I would not be conversant with them that are false Shepheards , or take up my abode with those who presume to joyne themselves with Christ in rule and authority .

Or this covering may be with a Vaile , and so the Quasi operta sive vellata . Buxt. in Lex . Greeks use to render the signification of the Hebrew word ; and so it may signifie , either ,

First , her sorrow and griefe , as Mourners use to cover their faces , Ezek. 24. 17. where it is said , Forbeare to cry , and bind the tire of thine head upon thee . That is , shew no signe of mourning at all ; towit , by going bare-headed , Levit. 10. 6. or by going bare-footed , 2 Sam. 15. 30. or covering of the face , Levit. 13. 45. for all these were signes of sorrow and mourning : or ,

Thirdly , her unchastity and dishonesty , as Thamar was taken for an Harlot , because she had covered her selfe , Gen. 38. 14. 5. having put off her widdows Garments , or those Garments which were signes of gravity , or mourning ; she veiled her selfe , as one that would cover her lightnesse and unchastity . Now according to this Interpretation the sence may run thus , Why should I be as one that covereth her selfe , as one that is light and unchast , and that followeth strangers , as Harlots use to doe ? why should I be as one that shamefully leaveth her Husband , to follow after Strangers ? or why should I be as one that must cover my selfe with shaddows and pretences , pretending to be for Christ , and yet turne aside to his Companions .

Or lastly , why should I be as one that turneth aside , that is , into false ways , to be seduced by false Teachers , and such as would lead me out of the way ; of such the Apostle speaks off in Gal. 1. 5 , 6. I marvaile ( saith he ) that you are so soone removed from him that called you into the grace of Christ , unto another Gospell , which ( saith he ) is not another , but there are some that trouble you , and would pervert the Gospell of Christ . Here the Apostle useth the present Tense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to intimate thus much , that they were not already moved , but were in danger of being removed by false Apostles and Teachers . So according to this Interpretation the sence runs thus , why should be as one that is seduced and misled by false Shepheards and Pastors , seing thou art my pastor or Shepheard , what a dishonour is it that I should be lead and directed by them that will lead ●e out of the right way , and make me follow their flocks ?

By the flocks of thy Companions .

The word Gueder here Translated Flocke , signifieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ordinavit , disposuit , instruxit , scil. aciem militarem . Bux in Lex . Vnde verbum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Grex , because the flock or herd is ordered & disposd of by the Shepheard or Herdier 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Consociatus , conjunctus fuit . Vnde nomen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 consors , sodalis . both an Herd and a Flocke , Joel 1. 18. And the word signifieth to order , dispose , or instruct Souldiers in military discipline , to put them orderly in Rank and File , in Battaile array , or in an orderly posture , so the word is used in 1 Chron. 12. 38. so that it is meant here of those flocks or companions that are led and ordered by false Teachers that are instructed of them , even as Souldiers are taught by their Commanders .

Of thy companions .

The word Translated Companions signifies to consociate or to conjoyne ones selfe to another . So the false Prophets , Apostles , and Teachers did conjoine themselves to Christ , they put themselves as it were , in equall authority with him , to command , to governe , and to direct their flocks , even as Christ did his . The Hebrew word Chober of Chabar , is Translated a Charmer , Deut. 18. 11. because by sorcery they associate themselves with the Devill , and have communion with familiar spirits . So here , false Teachers they associate themselves with Christ , they will be , as it were copartners with Christ , in matter of government and authority : if Christ command the Conscience , so will they , if Christ 〈◊〉 Laws , they will doe the same ; and so they are not unfitly called Christs companions , not because of their dignity , but of usurpation .

Now if we take this turning aside , for her covering or hiding of her selfe .

Hence Observe ,

First , That to leave Christ , and to follow Strangers in matters of divine worship is shamefull Idolatry . Therefore it is that the Lord saith , he will make the wickednesse of the whoredomes of Judah to be discovered , Ezek. 23. 29. That is , as if the Lord had said , I will unveile and discover thy nakednesse , to wit , thy shamefull forsaking of God to serve Idolls .

Secondly , if we take the covering for pitching of her Tent , with seducers and false sheep : Observe , That true Christians have great care and circumspection that they joyne not themselves unto false Teachers . The faithfull desire to worship God aright , in spirit and in truth , John 4. and therefore dare not joine themselves with Idolaters or false Christs ; such as seek to betray their souls .

Thirdly , if we take her turning aside into danger : Observe , That it is a very dangerous thing to follow false Teachers , or to joine with false Congregations . They are such as come under covering ; and false pretects , and Christ tells us , that they are rending wolves in sheeps cloathing , Mat. 7. 15. they have an externall habite of simplicity and humility , but inwardly they teare and devoure .

Fourthly , from the title given to those false Teachers : Observe , That false Teachers are Vsurpers of Christ's prerogative . Hence they are called his companions and fellows , because they share with Christ in his Government and Lordship , not by his appointment , but by usurpation : neither are they companions indeed , for they are not called so in respect of any dignity or honour that belongs unto them , but rather to give us to take notice , what proud insolent usurpers they be , who thus joine themselves with Christ in point of Government , for Christ alone is Caput ecclesiae , the chiefe head and Shepheard of his Church , the onely Teacher sent from God : he reserves the headship and royalty over his people as peculiar to himselfe ; he alone carries the Government upon his owne shoulders , Isa. 9. 6. he alone hath soveraigne power and authority in ruling over his Church : he alone hath the supremacy of Government , and is Commander in chiefe , as I may say : he alone can command , forbid , permit , reward , punish , doe justice , and represse all disorder , which authority he hath as Mediator received from his Father : he is the great Monarch and King over his Church ; and there is not any that hath such soveraignty and rule besides him . Now hence it is , that all such as set up a devised worship and doctrine of their owne , that undertake to make and establish Laws to rule and sway the Conscience : such I say , advance themselves , even to be Christs companions , such a companion is the Pope , for one of the chiefest of all Babylon's Merchandize are the souls of men , Rev. 18. 13. by her inventions shee hath made Merchandize of the souls , and domineer'd over , the Consciences of men . Episcopacy in all places hath trodden in the same path , and so all men whatsoever , that shall frame a Religion of their owne , and impose it on the Consciences of men , they doe joine themselves in equall authority with Christ . There are many usurpations in this kind , but never tollerated by Christ : neither is there any in the world that can command the Conscience in matters meerly divine besides him .

Vers. 8 , If thou know not ( O thou fairest among women ) goe thy way forth by the footsteps of the flocks , and feed thy Kids beside the Shepheards Tents .

In these words we have Christs answer unto his Spouse , wherein is contained his ready offering himselfe to imbrace , comfort , and instruct her . In the former part of the Chapter we had the Bride seeking after her wel-Beloved : now in the second part we shall hear what answer Christ makes unto her .

In Christ's answer observe .

First , his supposition , If thou know not , or his assumption , for asmuch as , or seing thou knowest not .

Secondly , his compellation , or sweet forme and manner of Speech , O thou fairest among women .

Thirdly , his direction unto her , and that is two fold , Christ directeth her ,

First , where she should walke , Go thy way forth by the footsteps of thy flocke .

Secondly , where she should feed , And feed thy Kids besides the Shepheards Tents .

If thou knowest not , &c.

These words are Translated by way of supposition , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si , siquidum siquando , & interrogativè , ●trum , An ? as appears by the particle ( If ) in the entrance of them , but I think they are not simply conditionall , for then Christ would seem to reprove or check his Spouse for her ignorance , which I can scarce think to be so . But rather I take the words to be an assumption of Christ , taking the Church at her word , for in the former Verse shee pleaded ignorance , and here in this Verse Christ doth grant the truth of what she said : and so the words may run thus , Forasmuch as , or seing that thou knowest not . As in Numb. 22. 20. If the men be come to call Quandoquidem ignoras . So Junius renders it . thee : that is , forasmuch as they are come . The words are morefull in the Originall , then they are in the Translation ; and they run thus , Forasmuch as thou knowest not for thy selfe , or to thy selfe . Wherein there is a pleonasme , or fullnesse of Speech , the more aptly to signifie the ignorance which the Church had in her selfe , upon acknowledgment whereof , Christ doth direct her what to doe in the case .

Or the words may imply the forme of a Reason , Because Particula im ( si ) pro simplici conditionalis hic accipi non debet , sed pro particula rationali , ut aliquando apud latinos si pro quia accipitur . Rivet . in Gen. 28 , 20. thou knowest not , &c. Christ doth undertake to direct her , because she is ignorant , and cannot find out the true way of worship without his help .

Knowest not .

The word in the Originall signifies properly the knowledge of the mind , and of the understanding ; so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scivit , novit cognovit , animadvertit , intellexit , sensit , probavit , approbavit , curavit , amcvit , benesecit . Propriè mentis est & intellectus . Buxt. in Lex . it is taken in 1 Chron. 12. 32. And the men that had under standing of the times . That is , the men that can readily observe the times , that can understand when matters of moment were fittest to be done . And it is applied to the●●hat are Skillfull in all wisdome , Dan. 1. 4. That is , of a ready understanding : also the word noteth to know with respect and affection , as in Exod. 1. 8. There arose a King that knew not Joseph . That is , that did not respect or love Joseph . And in Hos. 2. 8. For shee did not know that he gave her Corne and Wine , &c. That is , she did not regard or take notice , that I gave her Corne , &c.

Againe , it notes regard or care , as in Prov. 12. 10. A righteous man regardeth the life of his Beast . That is , he doth regard and care for the Beast that doth him service . Lastly , the word imports a knowledge with approbation and good liking : so it is used in Psal. 1. 6. The Lord knoweth the way of the righteous . That is , he so knows it , as to approve and like of it : So then , the words import thus much , as if Christ should answer thus : Forasmuch as , or because thou knowest not to thy selfe , being altogether unable to direct thy selfe : and whereas thou know●st not with a good understanding , nor with that affection care and approbation as thou oughtest to have done , therefore get thee forth , &c.

Hence Observe ,

First , That the faithfull Servants and Saints of Christ walke in much blindnesse and ignorance . Hence it was the Church called unto Messiah for direction in the former Verse , and here Christ doth assume and take up her words by way of grant , Seing thou knowst not , &c. Shee had been drawne aside by false Prophets , and by false Brethren , who had challenged to themselves the name of true Prophets , and true Churches , by which meanes the Saints and true Sheep of Christ , had been very much darkned in their knowledge and understanding , that they did not know which way to turne themselves , being always in danger of joyning themselves to false Churches , namely , to the Hocks of Christ's companiens . This ignorance of the Saints is demonstrated , in that the Lord appointed a peculiar Sacrifice for the ignorance of the Priest's , of the Magisirates , and of the People ; Levit. 4. The word Shegagah , there used for Ignorance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Erravit , aberravit , o berravit . signifies to goe astray , or to erre out of the right way , through ignorance or forgetfullnesse , unadvisedly to be drawne away and deceived . Hence it is that the Apostle calleth such sins in Heb. 9. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Errours-doneof-ignorance : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Erratum . so the word signifieth any sin which proceedeth from ignorance and errour . So that these errours or ignorances were such sins as did flow from the errour of the mind , or of the affections , when the mind , judgement , will , and affections are led aside , through negligence or want of care , not thinking of the heyniousnesse of the sin before it be committed : such was the Churches sin here , shee wandered from Christ through the ignorance of her understanding , or unawars and unwittingly , before she was aware , shee was drawne aside from her Beloved to turne aside with his companions . Hence the Apostle saith , such are to be restored with the spirit of meeknesse , Gal. 6. 1. Observe the Apostles expression , If any be overtaken with a fault . The word in the Originall signifies to be taken before he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Occupo , prae occupo . aware as one that is surprized or set upon on a suddain . Besides this , we have the Apostles testimony , wherein he telleth us , that we see but through a glasse darkely , or in a riddle , 1 Cor. 13. 12. That is , the greatest sight we have of Christ here , at the best it is but a dark , and aenigmaticall sight ; and saith he , we know but in part : our knowledge is imperfect as well as our sight . Thus Agur complaineth of himselfe , saying , Surely I am more bruitish then any man , and have not the understanding of a man ; I never learned wisdome , nor have the knowledge of the holy , Prov. 30. 2 , 3. That is , I am more foolish then an ordinary man , I have not obtained to any great knowledge of holy and heavenly things . And the Apostle labours to take men from all self-confidence in this respect . And if any man ( saith he ) thinketh that 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 , as well as her deformity , and that shee might see her selfe faire in Christ , as well as black in her selfe ; he useth this insinuating sweet forme of Speech , O thou fairest among women .

Secondly Observe , That the Church is exceeding faire and beautifull in Christ's eyes . The false Church is compared to a woman , Revel. 17. But an Harlot , drunken and beastly : and the severall parts thereof to Aholah , and Aholibah , Ezek. 23. whose Breasts are pressed , and the Teats of whose Virginity are bruised : but the Spouse of Christ is beautifull , for whom he gave himselfe , That he might sanctifie it and cleanse it by the washing of water , through the word : that he might make it unto himselfe a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and blamelesse , Ephes. 5. 25 , 26 , 27. And saith the Apostle , The blood of Christ cleanseth us from all sin , 1 John 1. 7. And to this purpose see how the Church is compared in Revel. 12. 1. to a Woman cloathed with the Sun , and the Moone under her feet , and upon her head a Crowne of Twelve Starrs . The Church is resembled to a woman for her beauty , cloathed with the Sun , the brightest and most glorious Creature in the World , darting forth it's glorious beams into all parts : such is the glory of her life and conversation , such is the beauty of all her graces , such is the brightnesse of her heavenly doctrines , and as for Jewish rites and ceremonies , and all worldly glory , which are mutable , like the Moone , shee doth tread them under her feet , as things far beneath her : and for her Ornament or Crowne , shee hath Twelve Starrs upon her head ; and as for Crownes of gold , and all worldly dignity , shee treadeth as dung under her feet : having the Stars , towit , those severall lights which Christ hath set up in her , as so many precious stones set in the circumference of a Crowne , for so many lights or glorious dispensations given her of Christ , to be glorious Ornaments about her head . Well then might Christ say unto her , Behold thou art faire my love , Behold thou art faire . And O thou fairest among women .

But now we must take notice of two things .

First , that this beauty is not naturall , neither doe we receive it from nature : for so we are shewed by the Prophet , Ezek. 16. by nature we are uncleane and loathsome , our Nativity was of the Land of Canaan , of Amorites , and Hittites , Vers. 3. And we were cast out , as being loathed in the day of our birth , Vers. 5. polluted in our blood , Vers. 6. but ,

Secondly , it is a supernaturall beauty : Hence the Apostle exhorts us , to put on the new man , Ephes. 4. 24. He useth the metaphor of putting on , to shew unto us , that those graces of the new man are as so many venust and beautifull Ornaments to our souls . Thus the Lord put excellent Ornaments upon his Church , Ezek. 16. 7. and covered her nakednesse , Vers. 8. washed away her blood , Vers. 9. decked and adorned her with Chaines and Jewells , &c. and so shee came to be exceeding beautifull in his eyes , Vers. 10. 13. The Church shines in the bright beams of Christ's excellency , her beauty is a derivative beauty , which flows on her from the Fountain of beauty ; as the members shine in the glory of their head , and as the wife shines in the glory of her Husband ; so Christians shine in the glory of Christ .

Thirdly Observe , That the Saints are most faire in Christ's eyes , when they are most deformed in their owne . The Church as being privy to her owne deformities , calleth her selfe black , Vers. 5. but here Christ calleth her fair , yea , the fairest among women : and in Vers. 15. he magnifieth her beauty . The Church is never more faire then when shee judgeth her selfe to be most deformed ; never more happy then when shee accounteth her selfe most miserable ; never more holy then when shee reckons her selfe most of all polluted : shee is never richer then when shee sees her selfe to be poorest of all : for the sence of misery , poverty , deformity and weaknesse is the Primum mobile , the first mover , as it were , that causeth us to looke for help from another ; when we are sensible of evill , then we run to the fountaine of good : so saith the Apostle , When I am weake then am I strong , 2 Cor. 12. 10. That is , when I am weake in my selfe , I am strong in Christ , and when I am weake in the flesh I am strong in the Spirit . And in Vers. 9. His strength is made perfect in weaknesse . The Apostle doth not meane in thus speaking , that the strength or vertue of God can be either increased or diminished ; but then it is said to be perfect , when it manifesteth it selfe to the full , and demonstrateth that nothing can overcome or conquer it : the greater the infirmities of the Saints are , and the greater their assaults and temptations are , the greater and stronger doth that power and vertue appear to be , that supporteth them under such infirmities and temptations : So that when our weaknesse doth most appeare , the perfection of Gods strength is most seene . Thus it is Christ doth not esteeme of his people more at one time then at another , but onely the difference is in the making out of his love to us ; and there is never so much of the beauty of Christ seene in us , as then , when we see our selves most deformed .

Now from this sweet compellation , and most amiable forme of Speech , O thou fairest among women , Christ proceedeth to give his Church direction .

First , in the way where shee should goe . Secondly , where shee should seed .

Goe thy way forth by the footsteps of the Flocke , and feed thy Kids beside the Shepheards Tents .

Goe thy way forth , &c.

In the Originall it is , Goe forth for thee , or , Goe forth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for thy selfe . So the Lord said unto Abraham , Goe thou forth of thy Country , or , Goe forth for thy selfe , Genes. 12. 1. That is , up and be going , and I will goe along with thee . And thus we are commanded to goe forth and meet the Bridegroome , Mat. 25. 6.

The Hebrew word Goe forth is applied to diverse things : as going from place to place , Genes. 8. 7. to going 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exivit , prodiit , processit , egressus fuit . forth of the womb , Genes. 15. 4. to the rising of the Sun , Genes. 19. to the going forth of the word of God , Genes. 24. 50. It signifies an hasty going forth , as in Exod. 12. 31. Arise and get you forth , saith God to Moses and Aaron ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Go out , the Hebr. word hath in it aprick extraordinary , which increaseth the signification , as an hasty going forth . that is , make hast and stay not , but goe speedily and serve the Lord . And in Genes. 19. 14. Lot advised his Sons to arise and be gone , that is , hastily , with all speed . So that we may take the meaning of the words thus : Goe forth , abide no longer under false Shepheards , sit not still under their Government , bestir and put forth thy selfe to know what I have given thee in trust , forsake false Teachers and Brethren , and follow the steps of those that have been faithfull unto me . Christ willeth his Church to come away from those flocks of his Companions , and not to walke in their ways : for though they pretend to worship Christ , yet they observe nothing but mens Traditions .

By the footsteps of the flocke .

If thou wilt find me where I doe feed my sheep , that thou mayest joine with them , and not follow strangers , Goe forth by the footsteps of the flocke . The word here Translated footsteps signifies the end of a thing , as in Psa. 119. 33. I will keep thy Commandements unto the end . Hence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Calx calcaneus , extremum pedis , inde lateest , finis , extrema pars . Kimchi addit , merces , quia extremum laboris est . Buxt. in Lex . Vox . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proprie significat calcem , calcaneum , plan tam pedis seu vestigium , & quia planta ul timaest pars corporis humani , ideo per metaphor . significat omne illud , quod finem vel operis alicujus , vel studij perinde atque fructus quidam consequitur , sive id studio quaeratur , sive non quaeritur imò etiam si operans nolit ut sequatur . Moller , in Psal. 119 , 33. Sic 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 finis apud graecos pro fructu & emolumento quod ex re quacunque capitur usurpatur . Legh in Crit , Sac. also it signifies reward ; because reward is given at the end , Psal. 19. 12. In keeping of thy Commandements there is great reward . Reward is the end of obedience , but properly it signifies the heele or footstole , and sometimes the footsteps or print of the feet , because the footstole or heel is the utmost part of the body . Now by footsteps are meant the print of the feet , or the way trodden out before us ; so we are told by the Apostle , That because Christ hath suffered for us , leaving us an example that we should follow his steps who spake no sin , &c. 1 Pet. 2. 21 , 22. So that to follow Christs steps , is to take him for an example ; it is a borrowed kind of Speech taken from Painters , that draw out the forme or fashion of a thing : or a School-master that writes a coppy for an example to his Schollar : Such a forme and patterne hath Christ given to his Servants , wherein they are to follow his footsteps .

Of the Flocke .

Some read it , Of the flocks ; and indeed the word Tson lacketh the Plurall number in forme of declension , but not in sense and signification : so that it may be taken either Singularly or Plurally , according as the words will beare . But I rather here take it in the singular number , because Christ doth oppose his owne , onely flock , unto the flocks of his companions : as he himself being that onely great Shepheard , is opposed to his companions , and generally Christ hath one flock and one fold , John 10. 16. And he calleth his Church his flock , and the flock of his pasture , Ezek. 34. 22 , 23. And in Song 6. 9. My Dove ( saith Christ ) and my undefiled is but one .

Now the flock being the Saints whom we must follow , their footsteps are their faith and obedience ; for so we are taught to walke in the footsteps of the faith of our father Abraham , Rom. 4. 12. And so of all the godly that went before us : the Author to the Hebrews saith , That by faith the Elders obtained a good report , Heb. 11. 2. That is , they left a good report or example behind them . And in Chap. 12. 1. he calleth them a cloud of Witnesses : by which expression the Apostle seems to allude to that cloud whereby the Children of Israel were led and directed withall , Exod. 13. 21. So that as that cloud guided the Children of Israel from Aegypt to Canaan , so this cloud of witnesses , towit , that multitude of the faithfull that went before us , may direct us , as by their example , in the holy and spirituall wayes of Jesus Christ . And thus the Apostle expostulates with the Corinthians , and saith , Walked we not in the same Spirit , walked we not in the same steps : towit , that Titus did , 2 Cor. 12. 18. So that to walke in the same steps with the Saints , is to walke in the same faith , in the same Spirit , in the same obedience with them .

Now by a little recapitulation you may take the words yet a little more fully thus : Goe forth for thy selfe , or get thee forth : That is , from thy blacknesse and superstition , get thee out of thy selfe , out of the world , out of thy former course , put thy selfe forward , set not up thy rest here , but up and be doing ; be not alwayes to seek , but , goe forth by the footsteps of the flocke , in the footsteps of former Christians , Abraham , Moses , and David , and of all the Prophets and Apostles . Now as for these latter times , they are Apostate times wherein Antichrist hath darkened the whole Earth : but look to evangelicall times , and walke as John , Peter , and Paul , and the rest of the holy men of God did in their times . Christ proceedeth to a second direction .

And feed thy Kids beside the Shepheards Tents .

Kids ) are young Goats , which sometime signifie the wicked , as being opposed to the sheep of Christ , Matth. 25. 32. yet notwithstanding Kids were offered up in Sacrifice in the Law , and so prefigured Christians offered up as a living Sacrifice to God : And Christ himselfe was figured out by Goats and Kids , Heb. 9. 12. And the people of Israel were to offer a Lamb without blemish , from the Sheep or from the Goats , Exod. 12. 5. So that the flocks in Scripture did comprehend both Sheep and Goats , for so the Hebrew word Gedi signifies : So we may take it of any young ones of the flock . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haedus caprarum & ovium . Schind , in Pentaglot .

By these Kids here we may understand them of young Christians , such as are tender and not able to shift for themselves : these Christ would have to be nourished and fed , not with humane doctrine , but with the sincere milke of the word , 1 Pet. 2. 2. And thus Christ commandeth Peter to feed not onely his sheep , but his young and tender Lambs , John 21. 15 , 16. So that Christ would have the Church take care of young Saints , that they might not want food , but that shee might find pasture for them .

Beside the Shepheards Tents .

The word Gual Translated beside , signifies sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 against , sometimes neere , sometimes oppositively , sometimes with , and sometimes above , which causeth diverse Interpretations .

First , Beside the Tents or Tabernacles of the Shepheards . By which Shepheards we may understand such as are called Christs Companions , Vers. 7. And then we must read , Above the Tents : that is , thou shalt feed thy Kids with more divine and heavenly food then those false Shepheards can give : thou shalt not feed them with humane doctrine , and with the fancies of men , bur with that food that comes downe from Heaven , with solid and everlasting food : or ,

Secondly , we may understand these to be the true Shepheards of Jesus Christ , which of old fed the flock of God , as many Scriptures restifie . Psal. 77. 21. Thou leddest thy people like a flock by the hand of Moses and of Aaron .. That is , Moses and Aaron did guide , direct , feed instruct , and teach thy people , as a Shepheard doth his flock . And the Apostle exhorts the Hebrews To remember them that had the rule over them : or as it is in the Originall , As are the guides unto you ; such as the Lord had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. 13. 7. filled by his Spirit , with understanding , were as guides and Shepheards to weaker Christians . Now if we understand the words according to this Interpretation , then we must read them thus , Feed thy Kids with , or near the Shepheards Tents : that is , bring thy young and weak Christians to those that are the Shepheards of Jesus Christ , whom the Lord hath indued with spirituall wisdome and understanding , to feed , guide , and direct them . We may take the words in either of these senses , for they both hold forth one and the same thing , towit , that the Lambs of Christ , the members of his Church , should not be fed with husks and Hogs-meat , of the inventions of mans braine , and with the superstistitious ceremonies of false Churches , but with the pure and wholsome food of Christ's word and doctrine , and with Ordinances and Laws of the King of Sion ; they should be fed , guided , preserved , and governed by Christ alone . The words being thus explained , let us gather some Observations from them .

Goe forth , &c.

First , in that Christ directeth his Church to goe forth from her blacknesse , ignorance , and superstition . Hence Observe ,

That Christians are not to sit downe under , but to arise and depart from sin , ignorance , and superstition . First , they are to goe out of former evills of blacknesse and ignorance unto purity and saving knowledge : Thus did Paul at his Conversion , turne from persecuting the Church of Christ , and fell to preach Christ . And thus the Apostle exhorts the whole Church , To lift up the hands which hang downe , and the feeble knees , and make strait paths for their feet , lest that which is lame be turned out of the way , but let it rather be healed , Heb. 12. 12 , 13. That is , they ought not to yield and give over because of the sharpnesse of affliction , but lift up their hands as men ready to fight , and their feet as men ready to run , and make straight paths for their feet , Lest that which is lame be turned out of the way . That is , least by yeilding to the temptation , they that are weake seek by-paths , for avoiding the danger thereof , whereas they should by strengthening their hands , quit themselves , and walke in a straight and even path . And we are exhorted to abhorre that which is evill , and cleave to that which is good , Rom. 12. 9. We must depart from sin and blacknesse , and cleave to that which is good and comely .

Secondly , Christians must goe forth from one degree of grace to another ; they must not rest in their first beginnings of grace , of wisdome , and of knowledge , but proceed by making an addition thereunto . And so Israel went from strength to strength , Psal. 84. That is , increasing their strength daily more and more : like to this saith the Apostle , we are changed into the image of God , from glory to glory , 2 Cor. 3. 18. That is , from grace to grace , from one degree of perfection unto another , untill the image of God be perfectly restored in us , by the Spirit of the Lord . And Gods justice is revealed from faith to faith , Rom. 1. 17. to the increasing of faith more and more . Thus Solomon tells us , that the path of the just shineth more and more unto a perfect day , Prov. 4. 18. His light shall increase untill it come to perfection . Hence it is that the Apostle prays , that the faith of the Thessalonians might be perfect , 1 Thess. 3. 10. The word in the Originall here Translated perfect , signifies to make even , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The word signifies to make even or to set that which is out of joint or dillocuted , & so make it sound & perfect . because an even number is a perfect number , and so consequently signifies perfection also : the Apostle desires they may be more and more confirmed in their faith , untill they come to perfection .

Thirdly , Christians are not onely to goe forth from that which is evill unto that which is good , and from the smaller degrees of good to greater perfections of it : but also from all kind of superstition and idolatry , unto pure worship and sanctity . Christians must not content themselves to sit downe in Babylon , or in Aegypt ; but they must depart out from thence as the Children of Israel did , and to worship the Lord in Canaan . Antichrist is called mysticall Babylon , Revel. 18. 2. from whence the Lord calls his people , vers. 4. And he is called Aegypt and Sodome , Revel. 11. 8. he is called Sodome for uncleannesse and wickednesse , as we may see in Gen. 19. 5. and Aegypt for oppressing the people of the Lord , and for idolatry . And John addeth , Where ( saith he ) our Lord was crucified : either he means he was Crucified under Rome's Dominion , by the authority of that Empire , or else Christ was Crucified and put to death in Aegypt , in respect of his Saints in whom he suffered very much . Now the Lord calleth his people out of Aegypt , and out of Sodome and Babylon . That is , from their spirituall idolatry and superstition , and from their sin and wickednesse . Thus the Lord called his people out of Babylon , in Isa. 52. 11. Depart yee , depart yee ( saith the Prophet ) goe yee out from thence , touch no uncleane thing , goe yee out of the midst of her ; be yee cleane that beare the vessels of the Lord . This was an admonition from the Lord warning those that were faithfull , not to pollute themselves with Babylonian superstitions . And we have the like call from the Apostle , Wherefore come out from among them , and be yee seperate , saith the Lord , and touch no unclean thing , and I will receive you , 2 Cor. 6. 17. This is meant of comming out from spirituall idolatry , as is apparent by vers. 14. Be not unequally yoaked , saith the Apostle , with unbelievers : That is , be not yoked or enthralled with Heathenish idolatry , be not pertakers with infidells in superstition . The Greeke Scholiast , render it thus : Draw not downe the beame , or incline not in any part to the superstitions of the heathen . For the metaphor is taken from Beasts , that draw both in one yoke , and the one lesse then the other , draweth downe the burthen upon the other , which is unequall . Thus it is for the faithfull to joine with unbelievers in matter of divine worship and service , it is an unequall thing , and therefore the Lord would have us take no such yoke upon us . The Saints ought therefore to goe forth from all superstitious orders whatsoever , with all speed and hast , even as Lot departed out of Sodome , and as the Israelites departed out of Aegypt ; and with all zeal and earnestnesse of Spirit , even as Gods people came out of Babylon with their faces towards Zion . Wee must not be partakers of Babylons sins , unlesse we be made also partakers of her plagues , Rev. 18. 4.

By the foote-steps of the Flock .

Goe forth by the foot-steps of the faithfull in former ages , Abraham , Isaac , and Jacob , &c.

Hence observe ,

That the holy paths and wayes of the faithfull in former ages , are as so many holy examples , left for the direction of their Successors which shall live in after ages . The faithfull are said to be such as walk in the steps of the faith of their father Abraham , Rom. 4. 12. All the godly ( as I hinted before ) of former ages , are called a cloud of witnesses , Heb. 12. 1. That is , as the cloud of fire led and guided the people of Israel in the Wildernesse , so the former examples of holinesse in the Saints , are as guides and directions to us in the wayes of Christ . To this direction the Apostle exhorts the Saints , Be yee followers of me , even as I am of Christ , 1 Cor. 11. 1. He doth also give them a limitation ; for saith he , be yee imitators of me , but how ? not in evill , but as I imitate and follow Christ : neither Prophets , nor Apostles , nor the most holiest Saints upon earth are to be imitated by us , but as they imitate Christ , and so they are leading examples 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imitator . unto us . The Greek word used by the Apostle , signifies to imitate in gesture and action , so that they were to shape and fashion themselves to him , as hee did unto Christ . And again the Apostle saith in Heb. 13. 7. Remember yee the guides , who have spoken unto you the word of God , whose faith imitate ye , considering the end of their conversation . The Apostle would have them imitate those that are godly in their faith , but in nothing else : So we should be imitators of the Flock of Christ , according to the Apostle in 1 Thess. 2. 14. Ye Brethren become imitators of the Churches of God . And againe saith the Apostle , We desire , &c. that yee be not sloathfull , but imitators of them who through faith and patience inherit the promisses , Heb. 6. 11 , 12. So many examples as we have in Scripture of those holy men of God , who lived in former ages , so many guides and leaders we must reckon our selves to have before us .

Now when we look upon the steps of Abraham , Isaac , and Jacob , and other holy men of God , but chiefly upon the Apostles and Ministers of the New Testament ; we look upon the Faith and Doctrine of these Worthies ; we look how they worshipped , and how they lived , as holy Writ doth set out unto us ; for if the word did not testifie of them , how should we know their steps : Also we see in former t●mes , the Prophets and Apostles were Christ's Shepheards , and fed his Flock ; we should therefore looke unto their Tents , and there seeke for good and wholsome pasture

But this is now a great question in the World , where wee shall finde the Tents of these Shepheards , or to whom we may joyne our selves ; for all say theirs is the way , and how shall we know ? Indeed Christ fore-saw these streights of the latter dayes , and hath told us , that many shall come and say , Loe here is Christ , and loe there is Christ . For there shall be ( saith he ) false Christs , and false Prophets , and shall shew great signes and wonders , insomuch that ( if it were possible ) they would deceive the very Elect , Mat. 24. 23 , 24. But what is now to be done ? see the advice and counsell of the Lord himself by the Prophet , saying , Thus saith the Lord , stand yee in the way , and see : alluding to a passenger , who having set forward in his journey , doth come to sundry ways ; and not knowing which way to take , hee standeth there doubting , considering and enquiring ; but he doth not only say , stand in the way , but see : that is , see and consider seriously the severall courses that holy men have taken in times past ; and that upon good grounds , and due examination , having discovered the right way , which all the people of God have walked in from time to time , and walke in it : and what will be the fruit of this ? aske for the old way ( which is the good way ) and walke therein , and yee shall finde rest unto your soules : that is , you shall no more be tossed too , and fro , or be disquieted , or be to seek for the way of God , but you shal find satisfactian and rest to your soules , Jer. 6. 16.

But of whom shall we now enquire ? for some will tell us one thing , and some another : And the foolish will believe every thing , but the prudent will consider his steps , Prov. 14. 1● . But unto whom then shall wee goe to enquire the way of Christ ; for

1. If we goe to the Papists : they will not direct us to the Prophets , or to the Apostles , & other holy men of whom the word of God beareth witnesse : they will not allow that the Writings of the Prophets and Apostles shall be the Tents of these Shepheards here spoken of , and that in them only we may find wholsome pasture : but they will send us to the steps of certaine Popes , Cardinalls , Monks and Fryers : they will send us to the decrees of Popes and popish Prelates , and to their own constitutions , there is to be found wholsome food say they . Now what a madnesse were it to follow such strange Doctrines , which are contrary to the Doctrine of the Apostles and Prophets ; and when they can prove their Doctrine and worship by nothing but by their own authority : such a Pope and so many Cardinals and Bishops did decree this thing , and that ; these cannot erre ( say they ) and therefore we must believe them . Now no wise man can follow after such wicked companions as these are .

2. If we goe to ancient Fathers , they have erred , and therefore wee cannot rely upon them . Wee may not then enquire of Tertullian , Cyprian , Ambrose , Augustine , Hierome , Bernard , &c. For all these have had their failings , and have erred in many things : and though they saw much in respect of the ignorance of their times , yet their light was very dim : their light in comparison to that of the Apostles , was but ( as it were ) the light of a candle , compared to the light of the Sun . And as for those that are of later yeares , that were the first restorers of the Gospel , since the generall Apostacy ; as Wickliffe , Luther , Zwinglius , &c. These performed many great things , having received singular gifts from God , but these had their failings and errours also .

3. Wee may not goe to Councels and Synods , for these have , and may erre likewise : even the best Counsels may erre , for so did the Councell of Nice : therefore we cannot rely on synodicall determinations ; but then whether shall we goe ?

I answer positively , we must goe to the Scriptures , which the Apostle calleth a sure word . And the holy Scriptures can only make us wise unto salvation , it is that which will make the man of God perfect , 2 Tim. 3. 5. 16. The Apostle referring to the voyce heard upon the mount , when Christ was transfigured in glory , cals it a more sure word of prophesie , to the which ( saith he ) yee will doe well to take heed , &c. 2 Pet. 1. 19.

The Scripture of the Olde Testament shined in those dark times , and it was a perfect rule even in the dayes of Moses , Deut. 12. 32. The Scripture is a perfect rule of faith , and of good manners : Christ himselfe giving authority to the Old Testament , and John the Apostle doth approve & give witnesse to the New Testament , sealing up the divine authority thereof , Revel. 22. 18 , 19. The cause of mistake in any , is the ignorance of the Scriptures : this Christ telleth the Jewes , Yee erre ( saith he ) not knowing the Scripture , Mat. 22. 29. Hence he counselleth them to search the Scriptures , Joh. 5. 39. He alludeth to those that digg deep into the earth for those precious things that lie hidden in the profundity thereof ; for such a profound search it is , that the Apostle doth so highly commend the noble Bereans .

But now here ariseth another question , namely , how we shall understand the Scriptures ; for one interprets them this way , and another that way : how then shall we come to the right understanding of them ?

I answer first negatively , secondly affirmatively .

1. Negatively thus ; no man can by wit , learning , or any humane art understand the Scriptures , because they contain heavenly and divine mysteries in them . I grant that a man by humane learning may understand the literall sense of the Scriptures ; but he understands not that spirituall hidden mystery therein contained ; he may read the Scripture , and not understand , see , and not perceive , as Christ saith , Matth. 13. And the Apostle declareth the same thing , in 1 Cor. 1. 18. For ( saith he ) the preaching of the Crosse is to them that perish , foolishnesse . That is , it seemeth to them a very ridiculous and empty thing . The Apostle confirms this by a citation out of the Prophet Isa. Chap. 29. vers. 14. I will destroy the wisdome of the wise , and bring to nothing the understanding of the prudent , vers. 19. That is , I will infatuate their wisdome , and their understanding shall perish . Now then saith he , where is the wise ? where is the Scribe ? where is the disputer of this world ? That is , how are all your wise men , and great Philosophers , that spend much time in searching out the secrets of nature , but yet are ignorant of the hidden mystery of Christ . The divine writings of God will not stoop to the spirit of a naturall man : Hence the Apostle saith , The natural man receiveth not the things of the spirit of God , for they are foolishnesse unto him , 1 Cor. 2. 14. He sheweth that a man that hath no farther light of understanding then that of nature , cannot with his carnall reason reach the heavenly mysteries of the word , which must be understood in a divine and spirituall sense . But

2. The Scriptures are a sufficient rule , when wee come to make use of them , with the inward anointings of the spirit of Christ upon our hearts . And hence the Apostle doth comfort the Saints against seducers , saying , But yee have an unction from the holy one , and yee know all things , 1 Joh. 2. 20. That is , you are not in danger of being seduced or drawn aside from Christ , because the spirit of God , that anointed Christ a Priest & King , hath also anointed you to be a spirituall Priest , Rev. 1. 6. So that ye may be able to guide and defend your selves against false teachers : this anointing you have received from the holy one , even from Christ , in whom is a spring of spirituall graces to be communicated unto us , by which means ye know all things needful to be known to preserve you from being seduced , or led from Jesus Christ . And in vers. 27. he saith , But the anointing which ye have received of him , abideth in you : and yee need not that any man should teach you : but as the same anointing teacheth you of all things , and is truth , and is no lie . Although in particular things wee may teach and edifie one another ; yet none can teach the mind and the affections to stick fast to the truth of Christ , but the Spirit , which is to lead and guide us into all truth . Now the Spirit of Christ is the best Interpreter of the Scripture ; the same spirit that first indited the Scriptures , must teach us to understand them : when wee have the spirit of the Prophets and Apostles , who were pen-men of the Scriptures , then , and not before , shall wee understand the Scriptures . It is the Spirit of God that must teach us , and lead us into all truth : Hence the Apostle calleth the Gospel the Administration of the Spirit , 2 Cor. 3. 8. And this spirit is called the law of the spirit , Rom. 8. 2. And the spirit of adoption and freedome , vers. 15. the spirit of discerning , for it searcheth all things , yea the deep things of God , 1 Cor. 2. 10. The spirit of faith , 1 Cor. 4. 13. The spirit of wisdome and revelation , Ephes. 1. 17. Now wee must bring the Spirit of the Scriptures to understand the Scriptures , the Spirit of God to understand the word of God . For wisdome will be justified of her children : none of the wicked shall have understanding , but the wise shall understand , Dan. 12. 10.

And feed thy Kids above the Shepheards tent .

By Kids you heard was meant young Christians that were tender , and wanted to be cherished .

Hence Observe ,

1. That the Lord doth tender and take care for young Christians . If the Lord exhorts us not to offend our weak brethren , he wil not himself offend them . Hence it is the Lord useth such mild expressions in Scriputre , as a Father , Mother , Nurse , and the like ; As a father pittieth his child , so the Lord pitties his people , Psal. 103. Can a mother forget her child , &c. The Lord pitties us , and beares with our weaknesse , even as a tender mother doth her childs : and hee provideth for us , sutable to our weaknesse ; milk for babes , as well as strong meate for strong men .

Secondly Observe ,

That those that are strong should strengthen and feed those that are weake .

Feed my Kids , my young and tender Christians ; wee must feed & instruct all those committed to our charge . Thus Abraham taught his houshold , and Joshuah served the Lord with his house , so did Cornelius : Thus we are to feed , refresh , edifie and build up one another , but especially the weak and tender Christian .

3. This feeding is enlarged from the place where they were to feed ; that is , either beside or above the Shepheards tents , both interpretations hold forth the goodnesse of the pasture .

Hence observe ,

That young and tender Christians must be fed with wholsome food .

Those that are weake are the most like to be turned out of the way , and therefore should not be fed with superstitious ceremonies , but with solid truth ; their feeding should not be only morall observation , but divine Doctrine ; they are to be fed above the Tents of false Shepheards , and be brought neer the Shepheards of Jesus Christ : they must not be fed with the husks and hog-meat of the world , but with heavenly Manna that comes down from heaven : If those that are naturall know how to give good gifts to their children , and will not feed them with scorpions and stones in stead of wholsome foode ; surely then Jesus Christ the great Shepheard of soules , would not have his Saints fedde with the hard stones of the world , or with the husks of mans invention , but with pure and spirituall food : Christ would not have his sheep put under the hands of Wolves to be fed , but he would have them feed above such Shepheards Tents .

4. From the phrase Tents , observe : That our estate and condition here is of no long continuance . The Apostle calleth his abode in this world as the building of a Tabernacle , referring to the Tabernacle in the Wildernesse , which was removed from place to place : so it is said of Christ , John 1. that he came , and dwelt ( or pitched his tent ) among us , as one that was not long to continue : So our life is but as a Shepheards tent , now pitched down , and by and by raised up ; now spread forth , and anon folded up in a bundle ; now we are strong & faire , soone after weake and deformed . Hence it is , that Job saith , man commeth up like a flower , all glorious and faire , and is cut downe : he fleeth as a shadow , and continueth not , Job 13. 2. And again in Chap. 8. 9. For we are but of yesterday , and know nothing , because our dayes upon earth are a shadow . Bildad stileth himselfe and his friend to be of yesterday , to declare the shortnesse of their lives , and therefore wee know nothing in comparison , as if we had lived a long time ; for our dayes are like a shadow , which is moveable and unconstant , short and transitory . And the Apostle telleth us , we have no continuing City here . The life of man ( from the beginning to the end ) is but a shadow , a vapour , a smoak , as a blast of wind , as passeth by , and returneth not again ; such an uncertainty there is of the life of man , that hee never stands at one stay , but is continually subject to changes .

VERS. 9 , 10 , 11.

I have compared thee , O my love , to a company of horses in Pharaoh's Chariot .

Thy cheeks are comely with rowes of jewels , thy necke with chains of gold .

Wee will make thee borders of gold , with studs of silver .

CHrist having instructed his Church , now entereth into an high commendations of her , to the end hee might comfort her against her manifold temptations : shee was possessed with blackness , vers. 5. shee wanted Christs presence , vers. 7. The first cure Christ giveth in the two first verses , declaring how beautifull and glorious shee is in his sight , even at present , and that she far exceeds the chiefest Aegyptian horses of Pharaoh , both for comely shape , and honorable service : and also that shee is gloriously adorned with the graces of his Spirit , which are for their worth and beauty , as so many precious borders of precious stones , or chains of pearl . The second cure is in vers. 11. wherein Christ doth further declare what good shee shall afterward be possessed of , namely , a more plentifull effusion of his Spirit should be powred out upon her , which shall adde to her former ornaments , as it were pure gold beautified and curiously wrought with the silver specks of a new encrease of holinesse , whereby shee shall shine more gloriously by the Brightnesse of his glory .

Now all these graces and excellent gifts , which the Church is possessed of already , and promised to receive of Christ hereafter , are set forth by a comparison , with Chariot-horses , furnished with all complements , beseeming King Solomon in the middest of all his royalty .

The words in the Originall run thus :

To the company of horses in the Chariots of Pharaoh , I have compared thee , O my Love .

In the words are two things considerable ,

1. The sweet Epithite Christ giveth unto his Church , O my Love . 2. The comparison by which hee sets her forth , namely by the horses in Pharaoh's Chariot .

O my Love .

The word regneh , translated love , signifies a companion , a familiar , a fellow-friend : it hath it's name in Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pavit , unde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amious , socius , proximus . of feeding together ; and so generally of society , friendship , and neighbour-hood ; of conversing together , and so pertaking of each others good or evill .

This title Christ giveth to his Church often in this song , in vers. 15. and Chap. 2. 2. 10. 13. and Chap. 4. 1. 7. and 5. 2. and 6. 4. And this he doth to shew , that the Church is the only object of his love . All the beames of Christs love meet in the Church , it is united to that , and is not scattered to their objects .

Hence observe ,

That the greatest out-goings of love and friendship from Christ , is toward his Church .

Christ and his people feed together , walk together , and do sweetly converse together ; their hearts are knit one to another , as the hearts of Jonathan and David ; Christ cannot content himselfe with his happinesse and glory , untill he hath communicated of the same unto his Saints . The generall love of Christ is scattered and branched out to all creatures in the world ; but his speciall , his exceeding great and rich love is fastned only upon his Church . Christ doth declare wherein hee hath manifested his love unto his Disciples , saying , I have called you friends ; for all things that I have heard of my Father , I have made known unto you , John 15 15. That is , I have in a friendly manner revealed the secrets of my Fathers bosome unto you , and declared unto you the mysteries of the Kingdom of Heaven , which I should not have done , if you had not been my friends . Christs love to his people is ,

1. Infinite and unmeasurable , beyond all imagination or comparison . As the Father hath loved me , so have I loved you , saith Christ to his Disciples , John 15. 9. Now who can understand with what love the Father hath loved the Sonne ? no more can we define and fully set out what is the love of Christ unto his Saints . The Apostle indeed would have the Ephesians able to comprehend with all Saints the bredth , and length , the depth , and height of the love of Christ : but yet for all that he concludes , that it passeth knowledge , Eph. 3. 18 , 19.

2. A gracious love : I will heal their backesliding , I will love them freely , saith the Lord , Hos. 14. 3. Wee haue nothing to invite Christ to love us ; but his love is free , without the least desert at all .

3. A liberall and a bountiful love : Christ hath parted with that for his people , which was most deare unto him , the soule in his body , the blood in his veines , and ( which was more deare unto him then all the rest ) the sweet and ravishing apprehensions of his Fathers love , which was so ecclipsed in his agonies , that hee cryed out with a loud voyce , my God , my God , why hast thou forsaken me ? It is reported of the Pelican , that shee openeth her breast with her bill , and feedeth her young ones with the blood distilling from her : and therefore ( saith mine Author ) the Aegyptians used to make that kind an Hieroglyphick of piety and pitty ; and upon that consideration they spared them at their Tables . Such , and far greater is Christ's love to his Saints ; for saith he , Greater love hath no man then this , that a man lay down his life for his friends , John 15. 13. And the Apostle saith , that he loved his Church , and gave himselfe for it , Ephes. 5. 25.

4. An eternall love is Christ's towards his Church . I have loved thee with an everlasting kindness , saith the Lord , Jer. 31. 3. And again he saith , with everlasting kindnesse will I have mercy upon thee . Though the Saints are black and deformed , though they have been negligent and ignorant ; yet Christ doth not lessen or detract his love from them : but still he gives them this Epithite , O my beloved , &c.

How should this warm and kindle all our affections unto him again : Christ's love should be a load-stone attractive to draw our love unto him : there is nothing doth more conciliate and attract love , then love it self . Hence it is the Lord saith , I have drawn them with loving kindnesse , Jer. 31. 3. Surely if love will not draw out our affection to Jesus Christ , nothing will . Oh what an infinite and wonderfull love is it , that majestie and love should dwell together in the heart of Christ ! Christ doth much condiscend in his love to us : so that here is the greatest Majestie , and the greatest debasement that ever was , met in Christ , and all out of love to poor soules .

I have compared thee to a company of horses in Pharaoh's Chariots .

I have compared , or , I have imagined , or thought thee to be like . The word signifies to frame a likenesse of a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Assimila vit , comparavit , cogitavit , imaginatus est . In Phiel . cogitavit , putavit , intentus fuit , consideravit , observavit , Schind . in Pentaglot . thing in the mind , or to impute a thing to be this or that . So that though the Church had been negligent and slow in the work of Christ , and thought shee had been unable to withstand all her temptations , yet hee accounts her as one that was strong and active , as one that was glorious and beautifull .

Hence observe ,

That Christ doth esteeme of his servants and people , not as they are in themselves , but as they are in himselfe .

Christ did not account his Church to be sloathfull and ignorant to be black and sun-burnt , as before shee thought of her selfe : but saith he , thou art fair & beautifull , thon art strong and active , I have compared thee to Pharaoh's horses , &c. Christ doth alwayes esteem of his Church according to the better part , not according as they have made themselves , but according to that , which he hath made them ; and not onely according to that he makes them to be now , but according to what he intends to make them hereafter .

To a company of horses .

The word susah , which being the feminine of Sus , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Equus , unde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Equitatus ; unde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Equitio , cum paragogico , Buxt. in lex . horse , may in propriety signifie a mare , but here it signieth a troop of horses : there be many things in Scripture spoken of collectively , as in Exod. 15. 1. The horse and his rider , for the horses and their riders . The horse is a warlike beast , as he is described , Iob 39 , 19 , 20. He is terrible , neighing like thunder , he makes a breath , which covers his neck , and shews his courage : he is so fierce , as if hee would devour and swallow down the ground under him . And Solomon saith , The horse is prepared against the day of battle , Prov. 21. 31.

We may read it , my company of horses ; the Hebrew letter Iod , usually signifies mine , although sometimes it is added in the end of a word without signification , as in Lam. 1. 1. Now according to this reading , my horses , the Lord doth liken his people to goodly horses , thereby noting the strength and victory which hee giveth them over the enemies . Thus the Prophet speakes of the children of Israel , in respect of their victory over Pharaoh , saying , Thou diddest walke through the sea with thine horses , through the heape of great waters , Hab. 3. 15. Thus Christ fighting against Anti-Christ , is accompanied with all the Warriours in heaven ( that is , all the faithfull in the Church ) following him upon white horses , Rev. 19. 14.

In the Chariots of Pharaoh .

Pharaoh was a name common to all the Kings of Aegypt , See Schind . in Pentag . and in the Aegyptian tongue signifies a Prince or Ruler . Now we know the Horses and Chariots of Aegypt were in great request and estimation , not only in Aegypt , but in other Countreys , as the Scripture sheweth , Solomon had horses brought out of Aegypt , 1 King . 10. 28. And in Ezek 17. 15. The King of Judah sent his Ambassadors into Aegypt , that they might give him horses and much people . And the Prophet pronounceth a woe against such as trusted on the horses of Aegypt , forsaking the Lord , saying . Woe to them that goe downe to Aegypt for help , and stay on horses , and trust in Chariots , because they are many , &c. Isa. 31. 1.

Now by this comparison Christ setteth forth the glory and renown of his Church in respect of her victories and achievements ; for he having directed his Church to follow the foot-steps of the Flock , and to feed above the tents of false Shepheards , no question now but these false Shepheards , who before were called Christ's companions , will persecute and afflict her : now for the comforting and supporting of her , Christ tells her , shee shall be strong and victorious , she shall be like the horses of Aegypt , ready for the battell . And thus when the Lord threatneth wars against the daughters of Sion , he saith , The shepheards with their flocks shall come unto her , they shall pitch their tents against her round about , &c. Jer. 6. 2 , 3. Now the Lord to comfort his Church against the fury of these false shepheards , compareth her to the horses in Pharaoh's chariots ; wherein hee sheweth , that his Church should be strong , cheerefull , prompt , and ready for the warre , shee should be valiant and victorious . Thus the Lord promiseth victory to his Church , against those false shepheards which should arise against her , in Zach. 10. 3. hee saith , ( by a like simile ) mine anger was kindled against the shepheards , and I punished the goats ; for the Lord of hosts hath visited his flocke , the house of Iudah , and hath made them as his goodly horse in the battell , &c. Hence they shall obtaine the victory over their enemies , and therefore he addeth in vers. 5. And they shall be as mighty men which tread downe ( their enemies ) in the mire of the streets in the battell , and they shall fight , because the Lord is with them , and the riders on horses shall be confonded . By the shepheards and goats are meant the cruel Governors , which did oppres the poor shreep : but now when God shall turne his favourable countenance towards his people , hee will cloath them with such valour and strength , so that of Sheep they shall become great War-horses , with which the Lord will overcome and trample downe his enemies . So in that Christ compares his Church to Pharaoh's Charriot . Horses , he doth promise and declare that they shall obtaine the victory over all their enemies whatsoever .

Hence Observe ,

That Christ hath armed his People with spirituall armour , power , fortitude and valour to overcome all their enemies . Antichrist shall make war with the Lamb , but the Lamb shall overcome him , Revel. 17. 14. But marke the reason he giveth why the Lamb shall overcome : For they that are with him are called and chosen , and faithfull : These are the Army that follow Christ in Heaven , who are of high account with God , though the World call them Hereticks ; yet these are called to destroy Antichrist , and will faithfully performe it . Now though their Enemies be strong , and the war sharp , yet the Saints are sure of victory , they shall surely become Conquerours . Thus it is spoken of the two Witnesses in Revel. 11. 4. That if any man will hurt them , that is , if any way persecuting or afflicting them , or attempt to hinder them in the course of their Prophecy , Then fire should proceed out of their mouths to devoure their enemies . Their Enemies shall be destroyed because they despised their Testimony . Thus all the Army in Heaven which follow Christ upon White Horses , Revel. 19. 14. they shall make war with principallities and powers , and with all the rulers of darknesse of this World ; they war against all the Devills in hell , and against all spirituall wickednesse , having received power and Commission from Christ , and therefore shall overcome . The Saints are ready prepared unto this Battaile , they are pro●p● and ready , they are full of fortitude and valour , yea and far beyond the Horses of King Ph●raoh . The Horses of Aegypt were strong and ready for the Battaile , but yet they were but flesh and not spirit , Zech. 4. 6. But the Saints are cloathed with all sorts of Spirituall weapons , yea , with the whole armour of God , Ephel. 6. and thus all the Saints with Paul are more then Conquerours .

Vers. 10. Thy cheeks are comely with rows of Jewells , thy neck with chains of gold .

Christ having set forth the Churches strength and valour , now continueth his Speech , shewing also , how his Church is decked with his Ordinances and graces . The beauty of the Church is set forth ,

First , in respect of her Cheeks .

Secondly , of her Neck .

First , her Cheeks were adorned with rows of Jewells and precious stones , as the manner of the Aegyptians and other Countries was .

Secondly , her neck is assimilated to Chains of gold , which was a goodly and glorious sight .

Christ in commending the particular parts and members of his Church , speaketh of those that are most in sight , because if they be beautifull and faire , there is not much inquiry made of the beauty and fairnesse of the rest .

Thy Cheeks are comely , &c.

The Hebrew Lechajaik , signifies thy cheeks , Or , thy jawes : it is sometimes used for the cheeks or jawes of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gena , maxilla . Beasts , and of Horses , as in Isa. 30. 28. There shall be a Bridle in the jawes of the people .

Are comely .

Comely ) or desireable , gracious , beautifull ; the word denoteth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pulchrum , decorum , amoenum esse , convenire decens esse . a faire and comely grace , for which a thing is to be much desired , as in Psal. 33. 1. Praise is comely for the upright . That is , it is very desirable . And in Psal. 93. 5. Holinesse becometh thy house . It is a gracious and decent sight to come before thee with holinesse and reverence .

With rows of Jewells .

The Hebrew word Torim , rows , comming from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jecit projecit , ejaculatus , est , Vnde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Doctrina , institutio . Singular Tor , it signifies an ordinary distribution or disposition of things , and hath affinity with Thorah , a Law , which commeth of the root Jarah , which signifies to dart , or to cast forth , and it implieth an orderly disposing of doctrine ; and in Scripture an orderly disposition is put for an explaination of the word Law ; David said , Is this the Law of man , &c. 2 Sam. 7. 19. which another Prophet speaketh in this wise , Thou hast regarded me according to the order ( or disposition ) of a man of high degree , O Lord , 1 Chron. 17. 17. So the Law of God is an orderly disposition of his precepts , proposing of them to us as a rule of life . The same word ●or is also used 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Terminus , ordo , conditio , Ratio : Item Turtur avis , voce quam edit , ste dicta for a Turtle-Dove , which some therefore take here to be Jewells or Ornaments that had the figures of Turtle Doves .

Thy Neck with chains of gold .

It was an Ornament of honour and dignity , especially in those Easterne Countries , to weare Chaines of gold , or of pearle or of pretious stones . This word Charuzim is not found in any other place of Scripture besides this , and is Translated collars or chains , and it signifies a Chaine of pearle or pretious stone ; when many pearles are drawne together upon one thred , and made into one chaine and so put about the neck .

Now it is questionable whither this similitude of rows and chains is to be referred to the Church , as shee was compared to the Horses in Pharaoh's Chariot , Ver. 9. or to a woman as shee was a Shepheardesse in Vers. 8. The comparison will agree to both .

First , we may refer these rows and chains unto the Church , as shee was compared to the Horses of Pharaoh , taking it thus : Christ had decked and trimmed her , even as great Princes doe adorne their horse bridles , he alludeth , no doubt , to the manner of those Easterne Princes , who used to trim their bridles , & other kinds of furniture for the forepart of their Horses , with sundry kinds of Ornaments , as gold , pearle , pretious stones , &c. As we may see in Judg. 8. 21. 26. The King of Midian had Ornaments of Chains of gold , and pearle , &c. about his Camel's neck . Now by this comparison he meaneth , that there was no greater glory nor comelinesse in these things , then was in the outward parts and members of the Church .

Or if we retaine the similitude of a woman , it is meant of eare-rings and Jewells which adorne the face ; as we have it in the Prophet , I have decked thee with Ornaments , I put Bracelets upon thine hands , and a chaine on thy neck , and I put a Jewell on thy forehead , and ear-rings in thy eares , and a beautifull crowne upon thine head , thus wast thou decked with Gold and silver , and thou wast exceeding beautifull , &c. Ezek. 16. 12 , 13. 14.

Now the spirituall signification is one and the same , according to either similitude . And to the same end must that be referred , when he saith , Thy neck with chains of gold , as may appeare in the places of the Judges before alledged . We must know also , that by the recitall of the particular parts , doth recommend unto us the whole .

These rows and chains signifie the Ordinances & wholsom Laws of God , which were binding like chains , & directive to guide the Church , as his goodly horse in the battaile , Zech. 10. 3. and being managed and guided by Christ shee might overcome all her enemies . And all the Ordinances of Christ were as so many Ornaments of Jewells , and chains of gold , to adorne the face and neck of the Church ; and also by her conformity and obedience to them , shee becomes beautifull in the eyes of Christ , and in the eyes of all his people .

Hence Observe ,

That the observance of the Laws and holy rules of Christ , doe adorne the Saints as pearles and chains of gold doe the outward man .

The doctrines , instructions , and councells of Christ , received by his Church , are as so many Ornaments unto her , even as Pearles and Jewells are Ornaments in the Bridles of Horses . This is that we have in Prov. 20. 15. There is gold and a multitude of rubies , but the lips of knowledge are a pretious Jewell . And againe , My Son , heare the instruction of thy Father , and forsake not the Law of thy Mother , for they shall be an Ornament of grace unto thine head , and chains about thy neck , Prov. 1. 8 , 9. The observance of the rules of Christ , makes men orderly , gracious , holy , and upright , all which are comely Ornaments unto Beleivers : patience , humility , love , self-deniall , these and such like graces are the pearles and Jewells of the Saints .

Secondly Observe ,

That by the observance of Christs Laws , the Saints are guided , protected , and made victorious . Hence the Church is said to have her Cheeks comely with rows of Jewells , or Ornaments upon her Bridle , wherewith Christ guideth and directeth her . Thus the Lord saith , that he made Judah as goodly Horses for the Battaile , Zech. 10. 3. That is , he hath endowed his people with valour and strength , so that they are as goodly War-horses , who being managed and guided by the hand of God , should be able to overcome and trample downe all their enemies .

Thirdly Observe ,

That Christ hath not onely indowed his people with inward strength and valour , but also with outWard glory and beauty . In the former Verse he compared her unto Pharaoh's Charriot Horses● , in respect of her inward strength and vigour , so here in this Verse for her outward deckings and Ornaments , such as is the trimming of the horses Bridles , and such like furniture of gold , pearle , and p●etious stones . This is also demonstrated in Psal. 45. 13 , 14. where it is said , The Kings Daughter is all glorious within . That is , shee is honourable inwardly , having the heart and inward man adorned with faith , hope , love , &c. and being inwardly indowed with spirituall strength , shee is able to withstand her enemies . And it is added . Her cloathing is of wrought gold , and shee shall be brought unto the King in raiment of needle-worke , &c. That is , her outward cloathing should be of purled works of gold , set with pretious stones . This outward adorning of the Saints was figur'd out by Aarons Brest plate , wherein there was Twelve pretious stones , Exod. 28. 11. And the Garments of the Priests were holy , made of white linnen ; all which did shaddow forth the outward beauty , righteousnesse , and glory of the Saints .

Vers. 11. Wee will make thee borders of gold , with studs of silver .

Christ having shewed the present happinesse of the Church , in respect of her strength and comelinesse ; he now declareth what should be her future happinesse ; namely , a further encrease of her graces , and some addition of rich Ornaments . Shee is richly decked already , but her decking shall be yet more and more : shee shall have the most excellent Ornaments of gold and silver , which wrought together doe set forth each other .

In the words observe two things .

First , the maker or framer of these works , Wee , spoken in the Plurall number .

Secondly , the worke thus framed or made , which is considered in two degrees .

1. In borders of gold . 2. In studs of silver .

We will make , &c.

By the Plurall number wee , most doe understand of the Father , Sonne , and Spirit : as in Genes. 1. 26. Let us make man , which is meant of those three in Heaven , the Father the word , and the Spirit , 1 John 5. 7. Hereupon he is called God our maker , Job 35 10. and so the Apostle wisheth , Grace and peace from the Father , Sonne , and holy Spirit , Rom. 5. 7. And the Apostle speaking of the diversities of gifts , in 1 Cor. 12. 4 , 5 , 6. saith , that the diversities of gift are of the Spirit , and the diversities of ministries to be of the Lord , that is of Christ ; and the diversities of operations , meaning the effectuall working of the Spirit , to be of God .

Againe , the effectuall teaching and Revelation of the glorious Gospell is attributed to the Father , Son , and holy Spirit , as a joint worke belonging to them all .

1. The Father revealeth the Mystery of the Kingdome : thus Christ tels Peter in Mat. 16. 17. Flesh and blood hath not revealed thus unto thee , but my father which is in heaven , And againe saith he in Joh. 6. 45. It is written in the Prophets , they shall be all taught of God , every man therefore that hath heard and learned of the Father , commeth unto me .

2. The Sonne likewise teacheth the same glorious Mysteries unto men , and is therefore called the Angell of Gods Covenant , Malach. 3. 1. And saith he , No man hath seene God at any time , the onely begotten Sonne , which is in the bosome of the Father , he hath declared him , John 1. 18. And therefore is said to be a Teacher sent from God , John 3. 2. And the Lord which speaketh from Heaven , Heb. 12. 15.

3. The holy Ghost is also a revealer of these Mysteries unto men ; hence the Apostle saith , The Spirit searcheth all things , even the deep things of God , 1 Cor. 2. 10 , 11. And therefore it is called the Law of the Spirit of life , Rom. 8. 2. The ministration of the Spirit , 2 Cor. 3. 8. the revelation of the Spirit , Ephes. 1. 17. And no man can call Jesus Lord but by the Spirit , 1 Cor. 12. 1. And so for the sending of the holy Spirit , the Comforter , the Father is said to send the holy Spirit . For I will pray the Father ( saith Christ ) 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 condemnat●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 , every administration of the Gospel shall farre exceed in glory and light all those of the Law . And in this respect the Prophet saith , The Sun and the Moon shall be ashamed , when the Lord of hosts shall rule in Zion , &c. Isa. 24. 23. That is , the light and glory of the Sun , and of the Moon shall be darknesse in comparison of the light and glory of God , that shall shine in his Church under the Gospel . See also in Isa. 60. 19 , 20. where the Lord saith , Thy sun shall be no more thy light by day , neither for brightnesse shall the Moone give light unto thee , but the Lord shall be unto thee an everlasting light , and thy God thy glory : thy Sun shall no more goe downe , neither shall thy Moone withdraw it selfe , &c. If we understand these words of the first times of the Gospell , then by the Sun and Moone we must understand all legall rites and shaddows , which were the lights of those times . But if we understand the last restoration of the Gospell , which shall be after the generall Apostacy , and falling away , by reason of the over-spreading of the darknesse of Antichrist . I say if it be meant of this last restoration , then we must understand by the Sun and Moone all outward and worldly meanes , whereby God hath conveyed any light unto his people : such outward and worldly meanes shall cease , and the Lord will communicate light and grace into the hearts of his people , by some higher , and some more spirituall way , then he hath done formerly .

Thus much for Christ's embraceing , commending , and promising unto his Church , wherein he sets forth her excellency in respect of the time then present , and also in respect of the time to come . Now it followeth that the Church doth endeavour to set forth the excellency of her Beloved .

VERS. 12 , 13 , 14.

While the King sitteth at his Table , my spikenard sendeth forth the smell thereof .

A bundle of Myrrhe is my Beloved unto me , he shall lye all night betwixt my Breasts .

My beloved is unto me as a clustre of Camphyre in the Vineyard of Engedi .

IN the three last Verses , Christ set forth the excellency of his Church , in respect of the time that then was , and also in respect of times that should come after : now the Church in these three Verses sets forth the excellency of Christ , with the excellent effects of all those graces which he had bestowed on her , and that shee being so adorned by her Beloved , the odour of his Spirit in her , issued and flowed forth with such a fragrancy , as it did very much delight her selfe and others with the redolency thereof . The Church doth , as it were , answer her Beloveds commendations of her , by returning the like praises and commendations unto him , as before he had commended her . The Church setteth forth her Beloved Messiah , not barely or simply , but what a one he is to her ; that he is one of excellent sweetnesse and redolency . Now the sweetnesse of all Christs heavenly graces unto her , and in her , are set forth to us by three excellent comparisons : towit ,

Spikenard , Camphyre , & Myrrhe ,

We have the effects of all his graces and sweetnesse as our graces from his graces , and our sweetnesse from his sweetnesse . And we have the cause of all this , namely , our union and neere communion with him , all which is contained in these three Verses .

Vers. 12. While the King siteth at his Table , my spikenard sendeth forth the smell thereof .

In this Verse we have ,

First , Christs communion with his Church , which is implied by his siting at his Table with her . This communion is inlarged by the time , While the King siteth , &c.

Secondly , The effect of this communion , the Church hath her odour by it : My Spikenard sendeth forth the smell thereof . So that Christ hath his communion , and his Church hath her odour .

While the King sitteth , &c.

Here we have the Kingly feeding of Christ with his people ; his repast or feeding is not expressed in the Text , but necessarily implied : for the words according to the Hebrew , verbatim , run thus : While the King was in his circle ( or in his compasse ) which phrase al 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Circuivit , circumivit , Vnde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Accubitus , icrcularis proprie , in orbem enim antiquitus ad mensain sede bant : Buxt , in Lex . ludes to the Jewish forme of sitting at Table , which was round about , as it were in a circumference or circle . Now by this sitting round , it cannot be meant of Christ sitting alone , but a session with others ; towit , with all his faithfull guests , that together with Christ doe environe this Table .

The King is Messiah , who is Lord and head over his Church ; they that associate with him are the Saints gathered from all parts of the World : the place of their session is at the Table , for that is meant by the round or circle here specified . The Hebrews were wont to sit round , or in a circle , as was said before ; an example whereof we have in 1 Sam. 16. 11. when Samuel desired Jesse to send for David his youngest Son , he saith , We will not sit downe untill he come hither : in the Hebrew it is , Because we will not round untill he come hither . That is , Wee will not sit downe to Feast before he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 come . The Table that these sit at is to be considered according to the place , and that is two-fold .

1. The place of Christ's siting may be meant of Heaven ; and if so , then it sets forth the wonderfull sweetnesse of Christ , even whilst he is in the Heavens ; then the sence would be as much as if the Church should say , now while the King sits in Heaven , compassed with his holy Angells , and I here on Earth below , there is a wonderfull distance between us , and yet his sweet savour commeth unto me ; yea , I doe smell his sweetnesse though at a great distance , even as it were the precious Spiknard , Myrrhe , and Camphyre .

2. We may take it for Christ's feasting with his people while they are here on Earth ; of his spirituall Banquet with his Saints , feeding them with his word and graces : for thus he saith , Behold Istand at the doore and knocke , if any man heare my voice and open , I will come in and sup with him , and he with me , Revel. 3. 20. This spirituall communion that Christ hath with his Church , is called , The Table of the Lord , Mal. 1. & 1 Cor. 10. 21. and it signifies that blessed , sweet , and heavenly communion betweene Christ and his Church .

Hence Observe ,

That there is a mutuall feasting betwixt Christ and his Church . The unity and communion that we have with Christ is set forth to us , in our siting downe with Christ at his Table , to the end we may partake with him of his spirituall dainties , and heavenly Manna , with which he feeds and refresheth his Saints . It is most true , that we have nothing to invite or welcome Christ , but he sends provision of his owne , and comes ( as 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 ●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 offering of them up upon the golden Altar , to wit , his own selfe , which was figured out by that golden Altar upon which Incense was offered , Numb. 4. 11. and overlaid with gold , Exod. 30. 3. And thus hee makes our prayers acceptable unto God , that hee smels a sweet savour in them .

2. The graces of Christs spirit in the Saints , are not only savoury and delightfull to God by Jesus Christ , but they are savoury to men also . To this purpose tends that of the Apostle Peter , when he exhorts us to have our conversation honest among the Gentiles , that they which speake evill of us , as of evill doers , may by our good works which they shall see , glorifie God in the day of their visitation , 1 Pet. 2. 12. This odour is bonae famae , the savour or smell of a good name : for a good name is better then ointment , Eccles. 7. 3. And this the Apostle calls pure religion , and undefiled before God , even the Father , to visit the fatherlesse and widows in their adversity , and to keepe our selves unspotted of the world , Jam. 1. 17. And the Apostle Paul willeth u● to walke wisely towards them which are without , Coloss. 4. 5. That is , wee should walk in-offensively towards them , giving of them no offence , but rather to win them by a sweet , holy , and godly conversation .

VERS. 13. A bundle of myrrhe is my beloved unto mee , he shall lie all night betwixt my breasts .

THe Church having praised her Beloved for his graces bestowed on her : Shee now declareth farther how delightfull , and how really welcome Christ is to her : And lest any should think it vain-glory for her to commend her own graces , shee now sheweth by what meanes she became so sweet and savoury : shee plainly declares , that it was not of her selfe ; but saith she , my beloved is unto me a bundle of myrrhe , &c.

In this verse we have ,

First , The Churches declaration of her Beloved's sweetnesse .

In which Declaration consider ,

1. A note of propriety ; My beloved is unto me . 2. Of her affection ; Beloved . 3. Of Christs sweetnesse , expressed by a bundle of myrrhe .

Secondly , we have Christ's entertainment from the Church ; he shall lie and lodge with her .

This is amplified by two adjuncts .

1. Of the time ; all night . 2. Of the place ; betwixt my breasts .

A bundle of myrrhe is my beloved unto me , &c.

A bundle of myrrhe : Myrrhe is an odoriferous tree , and saith Plyny , it sweateth out a sweet gumme called Plin. lib. 12 cap. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ligavit , colligavit : Vnde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Fasciculus , eculus . stacte , which is preferred before all others . This gum is also called myrrhe , from the tree whereon it grows : it is gathered and bound up in baggs ; and though the word in the Hebrew be rendered a bundle , yet according to the nature of myrrhe , it being a gum or liquid thing , it may be more aptly called a bag of myrrhe . so the word is rendered , Prov. 7. 20. A bag of money . And in Gen. 42. 35. A bundle of money . The word may indifferently be used for any thing that is made up in a bag or bundle .

As for this Myrrhe , it is an Indian Tree , and it is very sweet of smell ; and leniter amara , meanly , or somewhat bitter in tast , as the Naturallist writeth , and of the second degree hot and dry , and of a preserving nature , & it is reckoned of God for one of the most prinpall & chiefest of spices , Exo. 30. 23. which holy ointment figured out the graces of Christ , and the graces of the Saints . Christ is said to be anointed by the Spirit , Isa. 61. 1. And with the oile of gladnesse , or of grace , Ps. 45. 7. And the Saints have an unction from the holy one , 1 Joh. 2. 20. This was one of those precious things with which the wise men honored Christ at his birth , Mat. 2. And it is of much use for embalming ; for which cause Nicodemus in John 19. 39. doth mixe myrrhe with Aloes , for the embalming the body of Jesus . Hereby the Church declareth how sweet and comfortable Christ is to her , and how well pleased shee is with all his dispensations , and that hee is alwayes as a sweet odour unto her heart .

A bundle , or bagge is for to keepe safe those things which are in danger to be lost : As the soule of my Lord shall be bound in the bundle of life with Jehovah , 1 Sam. 25. 29. And thus Job saith , his iniquities are sealed up in a bag , Job 14. 17. And when Christ wisheth his Disciples to get an heavenly treasure , he saith , provide your selves bagges which wax not old , Luk. 12. 33. And for those things we lose and wast , we are said to put in a bagge with holes , Hag. 1. 6. Now this denoteth the Churches care to enjoy and possesse Christ , with all his graces and communications , and with the benefits of his death and resurrection : all these are bound up safe in a bundle , or bag ; she is carefull that she lose not the sweetnesse or vertue of any of the graces of her Beloved : and these are all safe in Christ , as bound up in a bundle .

My beloved .

Christ having called the Church his love , vers. 9. Here the Church returneth the same Epithite to him again , and calls him her Beloved : not that she first loved him , but he loved his Church , and gave himselfe for her , Ephes. 5 , 25. Whereupon shee loveth him again , because he loved her first , 1 John 4. 10.

The Hebrew word , Dod , wel-beloved , is written with the same letters that David , whose name signified Beloved , he was a figure of Christ , and his Father after the flesh , Rom. 1. 3. And Christ is called David , Jer. 30. 9.

Vnto mee .

A speech of faith & propriety , applying Christ and all his graces unto her selfe : A like example the Apostle gives us , when he saith , Christ loved me , and gave himselfe for me , Gal. 2. 20. He applyeth the benefit of Christ's death to himselfe in particular , to teach us speciall faith , and to enflame our love to him , as if he had shed his blood for us alone , and in particular .

He shall lie all night betwixt my breasts .

He shall lodge , or he shall abide : The word lun , which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pernoctare . signifies to lodg , or stay all night , is of the future tense , which yet frequently in the Hebrew bears the signification of the time past . And though the word properly signifies a nights lodging , or abiding , as in Gen. 28. 11. yet it is used for a longer continuance , as in Psal. 49. 12. Adam lodged not in honour : that is , he stayed no long time in honour . And in Psal. 25. 13. his soule shall lodge in goodnesse : that is , it shall continue in goodnesse , And in Psal. 55. 7. I would lodge in the wilderness , That is , I would remaine in the Wildernesse . This denotes unto us the Churches desire , that Christ might continue and abide with her , that he might lye downe , and settle his abode with her for ever .

Or we may 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 Lord , and my God : and Job , my Redeemer : and David useth this word of propriety eight times together , in Psal. 14. 2. The Lord is my rock , and my fortresse , and my Deliverer , my God , my strength , in whom I will trust , my Buckler , and the horne of my salvatian , and my high Tower .

He shall lodge .

He shall continue and abide with me .

Hence Observe ,

That those that have once felt the goodnesse of Christ , de sire always to injoy the same . This did something appeare in the Jewes that followed Christ ; when Christ told them of the bread of life , they cried , Lord evermore give us of this bread , John 6. 34.

He shall lodge all night .

He shall continue with me in the night of trouble and Tentation .

Hence Observe ,

That Christ is never neerer his people , then in their greatest afflictions . Christ is neerest unto his people , when sometimes they thinke him to be farthest off . Thus it was for a time with Christ , when he said , My God , my God , why hast thou forsaken me ? Yet God was never neerer Christ , assisting and upholding him by his power , then at that time . And so David in Psal. 77. complaineth that his Spirit was overwhelmed , Vers. 3. upon which he saith , Will the Lord cast off for ever ? And will he be favourable no more ? is his mercy cleane gone for ever ? doth his promise faile for evermore ? hath God forgotten to be gracious ? hath he in anger shut up his tender mercies ? But saith he at last , This is my infirmity : but I will remember the years of the right hand of the most high . That is , I will remember his wonderous works of old , how he led his people out of Aegypt by a strong hand , how and therefore is able to keep me in the greatest troubles , and deliver me out of the greatest dangers .

He shall lodge all night betwixt my Breasts .

If we take that Interpretation as alluding to those that weare Nosegays in their bosomes , that they may smell the sweetnesse of them : by which is signified the great esteeme the Church hath of Christ .

Then Observe ,

1. That the Saints have a high account and esteem of Jesus Christ . They place him betweene their Breasts , neare their heart ; nay , in their hearts : so saith the Apostle in Ephes. 3. 17. That Christ may dwell in your hearts by faith . Christ hath the heart for his entertainment in the Saints , he is set in the highest part and top of all their affections . It is true , that worldlings slight , scorne , and cast Christ at their heels , as it were ; yet all the Saints doe magnifie him , and account him very precious , they give him the highest roome in their soule , and doe , as it were , make him Commander there in chiefe . And as for carnall men , who mind earthly things , they have nothing but carnall joyes , and carnall comforts , and carnall injoyments , these and such like lodge all night betweene their Breasts , these take up the best rooms in their souls ; but the Saints delight that Christ and his holy Spirit , and all the operations thereof , should lie all night betweene their Breasts , that these should dwell , and operate in their hearts .

Secondly , if we take the latter interpretation , that these Breasts should be meant of the ministry of the Church , feeding and refreshing of the Saints with the sincere milk of the word , then it yields us this Observation .

2. That Christs ministry in the Church , is a very sweet refreshing , nourishing ministry . The Members of Jerusalem might suck and be satisfied with the Breasts of her consolations , and be delighted with the abundance of her glory , Isa. 66. 10 , 11. The Saints may be spiritually nursed and cherished by one another . Thus the Apostle tells the Thessalonians in 1 Epist. Chap. 2. Vers. 7. But we ( saith he ) were gentle among you , even as a Nurse cherisheth her Children . That is , we were so tenderly affected towards you , as a Nurse which beareth with a froward Child , that we might cherish and nourish you , by imparting unto you the Gospell of Christ : Because ( saith he in Vers. 8. ) yee were deare unto us . And thus the Apostle tells Timothy , that he should be a good minister , nourished up in the words of faith , 1 Tim 4. 6. And the Saints are abundantly comforted and refreshed in the Churches Consolations , as in Psal. 36. 8. They shall be abundantly satisfied with the fatnesse of thy house , and thou shalt make them drinke of the River of thy pleasures . And in Psal. 65. 4 We shall be satisfied with the goodnesse of thy house , even of thy holy Temple . By goodnesse he meaneth good things , by which good things we may understand the principall of all good things , namely , the holy Ghost ; for that which is called good things in Mat. 7. 11. is called the holy Ghost , in Luke 11. 13. So that the ministry of the holy Ghost is that which refresheth and comforteth his Saints . It is not the ministry of men , or of humane wisdome , that yeilds the Saints so much comfort and refreshing , but the ministry of the holy Spirit , the ministry of life and righteousnesse , when Christ holds out unto us the Breasts of joy and consolation .

Vers. 14. My Beloved is unto me as a cluster of camphyre ( or Cypres ) in the Vineyards of Engedi .

The Church goeth on in commending her Beloved , and the graces shee receiveth from him , comparing him to another sweet smelling thing : as before shee had resembled him to Spiknard , Vers. 12. and to myrrhe , Vers. 13. So here to the sweet berries or clusters of the Cypres Tree .

In the words observe ,

1. A declaration of Messiah's sweetnesse , he being compared to camphyre or cypres .

This sweetnesse of his is amplified ,

First , by the quantity , it is a cluster of camphyre .

Secondly , by the place where it is to be had , in the Vineyards of Engendi .

2. A note of propriety ; My beloved is unto me , &c. as in the precedent verse .

A cluster of Camphire .

Camphire is a sweet gum , and for smell much like unto Spikenard : Cyprus is a tree , whose fruit groweth in clusters , and is very sweet . The Hebrew word Caphar , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Texit , operuit nomen significat expiatio , re demptionis pretium , Exod. 21. 30. from which Camphire , and also Cyprus seemeth to be derived , signifieth to cover , or plaister over , Gen. 6. 14. The cover which was laid upon the Arke , is set forth by a word derived from this , and it is applyed to the covering or appeasing of an angry countenance , Gen. 32. 20. To pacifie wrath , Psal. 78. 38. It is also used to signifie propitiation , favour , and mercy , as in Deut. 21. 8. It is often used to expiate and purge away uncleannesse , and to make attonement . Thus it was applyed to things under the Law , see Levit. 16. 33. and 23. 27. This may note unto us the sweetnesse of Christs redemption , and the fruits of his death , whereby hee became as a cluster of redemption unto his people ; for as a cluster consisteth of many berries compact together into one bunch , so the redemption of Christ hath all mercy , grace , and love compacted together : there is no grace , but it is in the cluster of mans redemption ; as mercy , justice , power , wisedome , love , and free grace , all these are gloriously manifested in the worke of our redemption .

Now all the graces of our redemption in Christ have a fragrancy and a sweet odour with them , they are likea cluster of camphire for their sweet odoriferous smell , whereby the Saints are continually refreshed and comforted .

In the Vineyards of Engedi .

Engedi was the name of a place in the Tribe of Judah , appeareth , Josh. 15. 62. It should seem to be a City famous for sweet smelling trees , and of a very fruitfull soile , for Gardens and Vineyards . This City Engedi , was sometimes a place of safeguard and defence unto David , when he hid himself from the fury of Saul , as in 1 Sam. 24. It was called Hazazon Tamar , 2 Chron. 20. 2. where Jehosaphat prayed , and was delivered from his Enemies . It was also a place full of rocks and wild goats , adjoyning to the Sea-cost . This noteth unto us the great victories which the Church obtaineth by Christ : hee hath brought a full redemption unto his people , and will give them victory over all their enemyes .

The word Engedi 〈◊〉 or Gnen-gedi , is a compounded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 word : the first part signifieth an eye or fountaine ; the latter part of the word signifies a Kid , or a company : hereof it was that Leah's adopted sonne Gad tooke his name , which signifies a troop , or company . Considering the rocks and wild Goats in the bounds of Engedi , here may be an allusion from those young Goats , who from the Rocks , would not onely cast their eyes upon the Fountaines below , which were their watering places ; but also upon the Vineyards , desiring to root up and spoil the Plants there . But as the owners of the Vines would wall and fence their Vineyards in such a manner , that these Goates or Kidds , which longing and bleating after the pleasant plants , could not come to spoile them : even so it is with the wicked persecutors of the world , they may see and cry after the Saints , and much desire their destruction : but Christ the owner of this Vineyard hath set a hedg about his Saints , as hee did about Job , so that Satan could not touch his soule : and Christ himself is a wall of fire round about his Church , Zech. 2. 5. where the holy Ghost alludeth to the practice of Travailers in the Wildernesse , who surrounded themselves with a fire , and did thereby fray away the wild beasts , and kept them off from annoying them : Christ is such a defence unto his people , and therefore they must needs be in great safety , who have such a defence , notwithstanding all the attempts of the wicked against them .

As for these words of propriety and affection : My beloved is unto me , &c. Having spoken of them in the precedent verse , I shall not repeat them again but shall only give you two or three Observations from this verse .

First , Observe ,

That redemption by Christ , and the fruits thereof are very savoury and delightfull unto the Saints . The pardon of sinne , and reconciliation with God through Jesus Christ , with that spiritual peace flowing from thence , with all those heavenly graces that follow and accompany this redemption ; these cannot but be very delightfull and precious unto the Saints , yea , and much more precious and sweet then all camphire , and Cyprus trees are unto any worldly sense . Here is , as it were , a cluster of graces compacted together , and that do shine forth together most gloriously , being the very life of a Christians joy and comfort . In our redemption there is , as I said before , a cluster or heap of mercies and graces compacted together , as rich mercy extended to the vessels of mercy , the Sts are made vessels of mercy , & by redemption , these vessels are filled full of mercy , mercy is manifested upon them . There is also rich love in our redemption , in that the Father gave his Sonne to death for us : and the Son also gave himselfe , and laid down his life for us ; greater love then this was never shewn by any .

Again , Free grace doth exalt it selfe in this work also ; for we were bought with a price , & that not with our own , but with the precious blood of Jesus Christ .

In a word , in our redemption all the attributes of God shine forth most gloriously ; as for justice , it is honoured , because it is satisfied : and for mercy , it is enlarged , and hath a portion aswel as justice : his power is magnified in effecting such a glorious work , and his wisdome in finding out , and in contriving , and in finishing the worke of our redemption . Here are graces compact together , even as clusters of berries on the Cyprus tree : Thus Christ is sweet to his Saints , in redeeming and saving of them ; hee is like a cluster of camphire , or of cyprus .

Secondly , observe ,

That Christ will be a safeguard and shelter for his Saints in the middest of the greatest dangers .

Wicked men may look down from their mountain , and behold the Saints in Christs vineyard , and desire much to spoile those tender plants , but Christ will be a wall of defence unto them . Thus David declareth the Lord to be his defence , and hee expresseth it nine times together , in Psal. 18. 2. The Lord ( saith he ) is my rocke , and fortresse , &c. Two names of a rock are in this verse ; the first is Selaugh , a firm stony rock ; the latter is Tsur , a strong or sharp rocke : he is saith hee , My deliverer , my God , my strength in whom I will trust , my buckler , and the horn of my salvation , and my high tower .

A horn signifieth power and strength , Psalm . 92. 11. and therefore they signifie the great Monarchs and Kings of the world , Dan. 8. 21. An high tower hath it's name in Hebrew Misgah , which is an exaltation ; that is an high Tower or Fort , wherein men are protected from danger and invasion : and he addes , my refuge , that is , saving me from all wrong and violence of men : And this is that which Christ hath promised to his Sains , never to leave them , nor forsake them , Heb. 13. 5.

There are no lesse then five negatives in this place , to strengthen and confirm our faith in the truth of the promise : And it is , as if he should have said , I will in no wise , whatsoever come of it , at any time forsake thee , mine eye shall be still over thee , and I will watch over thee for good continually . So the Lord promiseth to be with his people in the greatest danger , when they passe through the water , and when they walke through the fire , Isa. 43. 2. Fire and water are two most devouring Elements ; good servants , but bad masters , as we say ; and therefore here they are put for all other perillous and dangerous kinds : Christ will save and deliver his people from them all . We read , Dan. 3. 25. That the three children were cast into the fiery furnace : but what said the Tyrant ? I see foure ( saith hee ) and the fourth is like the Sonne of God . And in all probability it was so , it being usuall under the Old Testament for Christ upon some weighty occasions to appeare in humane shape . Thus Christ will be with his people in the furnace of affliction , and either he will preserve them in , or deliver them out of trouble ; hee will so sanctifie affliction , that it shall prove a very blessing unto them .

3. From the note of propriety , my beloved is unto me , &c. Observe ,

That the Saints only have the right feeling and sense of Christs sweetnesse .

They only are redeemed and sanctified by Christ , they alone feele the free remission of sins , and reconciliation with God through Jesus Christ : from whence ariseth this sweet refreshing peace and spirituall joy in their souls . The men of the world doe smell the sweet savour of many earthly things , and doe abundantly delight in them ; but this divine and spirituall sweetnesse of Christ they do not smell .

This is no great wonder neither ; for let the sun shine never so bright , and yet hee that is blind cannot perceive it . So let him that is without sense of smelling come among sweet savours , yet he smelleth no sweetnesse at all : Thus Christ is preached abroad in the world , and he is as it were a box of precious ointment powred forth ; but yet for all this , the men of the world are so stuffed with the stinking savours of carnall lusts , which seem more delightsome unto them ; as that they cannot smell any spirituall sweetnesse in Christ at all : so that when the Saints are exceedingly moved and taken with the sweet savours of Christ , yet others are nothing taken with those spirituall savours and that because they savour not the things of God . Then the Saints only are perfumed with Christs sweetnesse , so that their hearts for love of him doe despise unclean lusts and carnall pleasures , aspiring unto the heavens in their soules , where Christ is , who is their happinesse , their joy , and their treasure , whom they fix , as it were , a bundle of sweet myrrhe between their breasts , and doe smel a sweet savour in his redemption and mediation , even as a cluster of camphire in the vineyards of Engedi . Thus much for the commendations of the Spouse concerning her Beloved .

VERS. 15 , 16 , 17.

Behold , thou art faire my Love : behold thou art faire , thou hast doves eyes .

Behold , thou art faire , my beloved , yea , pleasant : also our bed is green .

The beams of our house are Cedar , and our rafters of fir .

CHrist and his Church having already mutually commended each other : now again they doe renew the prayses one of another , and that more succinctly then before . For this commendations Christ beginneth , and the Church followeth after .

1. Christ commendeth his Spouse , vers. 15. 2. The Spouse praiseth her Beloved , vers. 16. 3. Wee have a conclusion of praise joyntly between them both , vers. 17.

First , Christ commendeth his Spouse : his Eulogie is laid down ,

First , By way of preface or introduction , and this is two-fold :

1. By a word of attention ; Behold . 2. By a love-title ; my love .

Secondly , we have Christs assertion of his Spouse , and that is double ; thou art faire , thou art faire .

Thirdly , this assertion is inlarged by a comparison ; thou hast doves eyes .

Or wee may take it for Christs commending his Spouse for her properties .

First , for her beauty , as shee was made glorious in him , and without spot ; thou art fair , &c.

Secondly , For her spirituall chastity ; thou hast doves eyes .

Behold , my love , thou art faire , &c.

It was the whole desire of the Church to be well favoured , comely , and beautifull in the eyes of Christ : now for Christ thus to acceept of her , is all shee can wish or desire . A singular joy it must needs be unto her , to be assured , and made certain , that she is indeed made beautifull in his sight . And therefore the Lord to cheer , and to comfort her in the assurance thereof , doth pronounce her excellent beauty , which can hardly be uttered with any words , and therefore hee doth preface his speech with a note of attention , saying ,

Behold , thou art faire , my love , &c.

The Scripture useth this word behold , when it would stir up the minds of men to consider some rare some excellent or wonderfull matter : As , Behold a virgin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eu , ecce , adverbium demonstrandi , usurptur in rebus motabilibus . shall be with child , &c. And , behold the day of the Lord , shall come .

To behold , in it's proper signification , is to looke on a thing with our fleshly eys ; but it is used to signifie a due consideration , or a due regard of a thing ; as , Behold therefore the beautifulnesse and severity of God , Rom. 11. 12.

Sometimes the word is taken by way of derision , as in Gen. 3. 22. where God saith concerning Adam , behold the man is become as one of us : but this is least of all meant in this place .

Again , the word behold is taken by way of asseveration , to assure us of the truth of a thing . And thus it is used here ; for the Church being sensible of her blacknesse and deformity in Vers. 5. Christ comforteth her against that deformity which shee saw in her selfe , by telling her that shee was the fairest among women , Ver. 8. but now to assure her of the truth and certainty thereof , he doth preface his commendations with this word of asseveration , saying , Behold thou art faire , &c.

Lastly , Behold is prefixed to such phrases , by which the Lord would raise up our thoughts to the highest pitch of attention and admiration , to quicken us against our dull and misgiving hearts . The Saints many times thinke worse of themselves , then happily Christ would have them , and they are hardly drawne to believe that Christ hath made them so glorious and so happy , as he hath done : now that Christ might raise the hearts of his people against such misgiving thoughts , he doth rouze and stir them up by this note of attention , Behold , thou art faire , &c.

So this word of attention , Behold , notes unto us three things .

First , how backward and slow of heart we are to beleive the things of-Christ , & how dull we are at the best ; so that we alwayes stand in need of being quickned and rouzed up by such a word of attention as this , Behold , &c. Hence it is that the Apostle exhorts Timothy to stir up the gift of God that was in him , 2 Tim. 1. 6. where the word stir up signifieth to stir up fire , or to give life to fire ; as fire burneth under ashes , and is revived , or rekindled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 again , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to vivifie and put fire . by stiring up . This notes unto us , that the gift of God is as it were a certaine flame kindled in our hearts ; but our natures are as the ashes which are ready to cover and choak this fire in us , and the flesh , and the Devill goe about to put it out , and therefore we on the contrary should labour as much as in us lies , to cherish and keep it burning . In this metaphor the Apostle seemeth to allude to the type of the Priests under the Law , who were to cherish the holy fire on the Altar , that it might not goe forth : thus our faith and other graces must be blowne and stirred up : and however we may have the graces of Christ in respect of the habits of them , yet we should stir them up unto their acts , else they may lye dead in us , as fire covered with the ashes . Christ would raise our hearts from earthly things unto those that are heavenly , from worldly glory unto that which is divine , and from carnall joy unto spirituall delight . Christ had told the Church before that shee was beautifull , but least her dull and misgiving heart should not believe it , he adds , Behold , thou art faire , &c.

Secondly , It is a note of wonder and admiration , as Behold a Virgin shall be with Child . What greater wonder can there be , then for a Virgin to conceive and bring forth a Son ? So here , Behold thou art faire : this must needs be a wonderfull thing that shee that was black and deformed , should be thus beautifull and fair , and that her naturall deformity should be cover'd with a supernaturall comelinesse ; this is an admirable thing indeed , and well may it be prefaced with a note of admiration , Behold thou art faire , &c.

Thirdly , it importeth to us an assurance of our spirituall beauty : for this word Behold is a note of asseveration , as I said before , to assure us of the truth of the thing . Our hearts are apt to misgive us , and very unapt to believe the bounty and goodnesse of Christ ; we can hardly thinke he will bestow such glory and happinesse upon us as he hath promised : now that he may take us off from this unbeliefe , he doth declare it to us by this asseveration , Behold thou art faire , &c. Thus much for the word of attention , admiration , and asseveration : the next thing in the Preface followeth , which is his love title unto his Spouse .

My love .

The same word is used here , as was in Vers. 9. and it signifieth a familiar , a fellow-friend , a companion : it hath its name of feeding and conversing together . And thus Christ declareth the reason of that intercourse of love betweene him and his people , saying , I have called you friends ( not Servants ) for all things that I have heard of my Father , I have made knowne unto you : And saith he , you are my friends if you doe whatsoever I command you , Joh. 15. 15. Now in that Christ doth so often give unto his Spouse , this sweet and lovely title of friend and love , and the like : it manifests unto us his sweet , everlasting , undying affection unto his Saints , by which he is one and the same to his Church for ever .

Hence Observe ,

That Christs love unto his Saints is an everlasting and an undying love . Christs love is eternall and everlasting : a love that never decayes or waxeth cold , like the stone Jul. Solin . in Polyhist . cap. 12. Albestos , of which Solinus writes of , that being once hot , it can never be cooled againe . The love of Christ towards his Saints is like a Fountaine ever flowing , and never dried up , or like the sacred fire which never went out . The love of Christ ( whose gifts and calling are without repentance , Rom. 11. 29. ) is an undying affection that never will decay . Hence saith he in Jer. 31. 3. I have loved thee with an everlasting love . And in another place , With everlasting kindnesse will I have mery upon thee . Though the Saints offend Christ often , yet he loves them still , he onely purges them and heales them of their spirituall maladies , which cannot be done without some smart ; but he doth not a whit lessen or detract his love from them . Though his people come upon him every day for new supplies , yet his goodnesse is never wearied or tired out ; yea , though thousands , millions of his Saints presse upon him at once , yet he hath for them all , and the Fountaine of his love and grace is never emptied . O what a whetstone should this be to our Spirits ? and how should this flame of Christ's eternall love towards us kindle a fire of love in our hearts towards him againe ? Nothing doth more concilliate and attract love , then love it selfe : it would be horrible ingratefull in us , not to spend and be spent for him that hath lov'd us so much as Christ hath done ; certainly if love doe not draw us unto him nothing will . The acts of Christ's love are the cords wherewith he draws souls unto himselfe , I drew them with cords of love , saith he , Hosea 11. 4. And I drew them with loving-kindnesse , Jer. 31. 3. Nothing will draw us unto Christ effectually , if love will not . Thus much for the Preface , the Proposition followeth .

Thou art faire , thou art faire .

The word Japhah , signifies faire or beautifull , not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pulcer , elegans , venustus , decorus fuit . in colour , but in comely proportion and elegancy , such as draweth love and liking , as you heard in Ver. 8. The Church is called faire by reason of the graces , and the spirituall beauty of faith , hope , love , patience , wherewith Christ hath beautified her .

The doubling of the word increaseth the signification , it expresseth the superlative degree , it is an usuall Hebraisme to expresse that which doth excell by the doubling of the word , as faire , faire , that is , most excellent and very faire , for it doth expresse the vehemency of the mind , when the Speech is so doubled . Sometime we use the same forme of Speech even among our selves , when we would most of all villifie one , we say , he is naught , he is naught , as Solomon saith of the buyer , Prov. 20. 14. In like manner , when we would expresse something most rare and exellent , we use to say , it is excellent , it is excellent . Even thus the Lord Jesus commendeth the beauty of his Church to be most rare , excellent , and transcendent , that which can hardly be uttered with any words . And thus Christ praiseth the excelling beauty of his Church , not onely to comfort her with all the members thereof , that neither the whole , nor the parts of the whole , should be discouraged with their blacknesse and deformity , but also to declare thereby , that shee is not onely faire but excellent , transcendent , and wonderfull faire and glorious in his sight .

Hence Observe ,

That the Saints excell in beauty and are most amiable in Christ's sight . It must needs be so , for Christ is made unto them of God , Wisdome , Righteousnesse , Sanctification , and Redemption . Wisdome for covering their ignorance , Righteousnesse for bearing their iniquity , Sanctification for making them holy , Redemption for her full and absolute Salvation . Although the Church be black , and there be many deformities and spots in the Saints , while they are here , yet Christ beholdeth his people according to those comely graces and vertues of faith , love , hope , patience , and the like , wherewith he himselfe hath decked them : and he doth not so much regard their spots and deformities , because he hath by his sanctification and cleansing , washed them all away , and made his Church glorious to himselfe , not having spot or wrincle , Ephes. 5. 26 , 27. He will cleanse us , by the washing of water , by the word : it is a promise of free justification and sanctification by faith in Christ . And the Apostle John tells us , That the blood of Christ washeth us from all sin , 1 John 1. 7. That is , from the guilt of all sin , and also from the filth and staine of sin . And Paul in Tit. 2. 14. he hath purified unto himselfe a peculiar people . That is , he hath separated and consecrated a people holy for himselfe , zealous of good works . And Christ's blood purgeth our Consciences , Heb. 9. 14. Now in that Christ hath washed and purged his Church , he hath demonstrated the greatest love and liking unto her ; according to this we have an expression in Revel. 1. 5. where the Apostle saith , that he hath loved us , and washed us in his blood . The greatest demonstration of his love was , in that he shed his blood for us for the cleansing of us from our sins . Thus the Church is made faire and beautifull in the sight of Christ , even by the washings of his blood .

Againe , shee is beautifull in respect of all those graces that Christ hath endowed her withall , as faith , love , hope , patience , and the like . In Ezek. 28. 7. the Prophet mentioneth the beauty of wisdome . And when the Church shall obey Christs voice , and forsake her owne naturall corruptions , it is said , he taketh delight in her beauty . Hearken O Daughter , and consider , and incline thine eare : forget also thine owne people , and thy Fathers house , so shall the King greatly desire thy beauty , &c. Psa. 45. 10 , 11. Thus much for the proposition , the comparison follows .

Thou hast Doves eyes .

Concerning the comparison betweene the Churches eyes and Doves , let us inquire , first , what these eyes be , secondly , wherein they be compared to Doves .

The Hebrew word that signifies an eye , doth also signifie a Well or Fountaine , because the eye is of a watery 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Oculus , pe synecdochen aspectus , quia aspectus est in oculo . Per metaphoram fons , ex quo tanquam ex oculo aqua efluit . constitution , and because it is the greatest in let to evill of all the Members of the body , and it being the cause of much sin and misery , therefore God hath placed in it the greatest tokens of sorrow and lamentation .

The eyes of the Saints may be referred to these three sorts : they be Corporall , Mentall , or Personall .

1. The corporall or bodily eyes be externall instruments seated in the head ( as the windows of nature ) having lids for drawing up , or letting downe , according as the inward sense instincteth . Unbridled eyes are said to be full of adultery , 2 Pet. 2. 14. And eyes beholding strange women , Prov. 23. 33. The eye is an inlet to filthinesse and uncleannesse : hence it is Job saith , he had made a Covenant with his eyes , Job 31. 1.

2. For mentall eyes , they be the inward senses of nature , as Imagination , Phantasie , Conceit , &c. all these have their seat chiefly in the head , commanding all the externall senses as they please . All which senses are comprehended in the word Minde : now as for the naturall man he mindeth earthly things , Phil. 3. 19. And therefore the Apostle enjoyneth the Saints to be renewed in the Spirit of their mind , Ephes. 4. 23. and that according to the Creation that is in righteousnesse and true holinesse . The mind is the eye of the soule , so that he meanes not a bodily change , but a change , but a change of the faculties of the soul , and that of the highest faculty , namely , the understanding and reason , By which also the Spirit of God doth work upon all the inferiour faculties .

3. For personall eyes , they be such as be imputed to be such in respect of their Office and place : and such are the Ministers of Christ , those that have received some excellent gifts from the Lord : as in 1 Cor. 12. 12. 17. If the whole body were an eye ( saith the Apostle ) where were the hearing ? The Apostle speaks this , lest any should be discontented at the meannesse of their gifts in comparison of others , and also sheweth them , that if it were so as they desired , to wit , that all should be quall one to another in the gifts of the Spirit , there would be a destruction of the whole body : for it could not be a body unlesse it were made of many Members knit together , and diverse one from another . Now Magistrates they should be eyes to the Common-wealth : and for such as the Lord hath cloathed with his Spirit for to administer the word of truth , such are as eyes to the Church of Christ .

Now I might come to examine what Doves be , to whom these eyes are resembled : they are Birds well knowne amongst us , and therefore need no personall description . A Bird of a right simple carriage , and a feeder of the best graine , whose Song is mourning , very fruitfull , and one that constantly returneth to her own home , and very faithfull unto her mate .

Now here Christ commendeth the Church for her eyes , because if they be faire , they doe easily cover the spots and deformities of the rest of the members of the body . He seteth forth the simplicity , sincerity , humility , meeknesse , but especially the spirituall chastity of the Church , setting forth not only her inward affection , but also her outward appearance , so that the Church hath no unchast looks or countenances ( of which we read somewhat in Psal. 44. 17 , 18. 20. ) but contenteth her selfe with Christ her only Husband , and even as the Dove , when she hath chosen a match , shee keepeth her selfe unto him only , and looketh not upon any other , according as the Philosophers write and affirme of them .

Hence observe ,

That the spirituall chastity of the Saints is very beautifull and pleasing thing in the eyes of Christ .

The Lord doth not onely commend the beauty of his Church , but also praiseth her spirituall chastity , for indeed her spirituall chastity is a great part of her spirituall beauty . The chastity of Virgins is much to be commended , and a thing requisite for all Christians to possesse their vessell in holinesse . Thus also is the spirituall chastity of the Church very commendable and comely , when the Church can be said to be a chast and pure virgin given up unto Christ . Now as there is the filthinesse and uncleannesse of the flesh ; so there is a spirituall whoredome often complained of , and condemned in Scripture : Then as in marriage , the Bride-groome doth much delight in the chastity and simplicity of his Bride : so the faithfull soule , being married unto Christ , there is chastity required , a thing delightfull in the eyes of Christ .

The Church of Christ then must not looke after others , or commit spirituall whoredome with any ; but shee must keep her faith , hope , 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 , because they see him to be the fountaine of glory and praise .

Secondly , Observe ,

The Church doth not so much glory in her owne beauty , as shee doth in the glory of Christ .

The Saints doe indeed glory in their owne beauty ; but yet so , as they know they have all from Christ , and so indeed they glory onely in him , according to that in 1 Cor. 1. 31. If any man glory , ●er him glory in the Lord . Therefore Christ is made all things of God unto us , as wisedome , righteousnesse , sanctification , and redemption : That no flesh should glory in his presence . Thus the Apostle attributeth the glory of his life unto Christ , Gal. 2. 20. I live ( saith hee ) yet not I , but Christ liveth in me : and the life which I●tew live in the flesh , I live by the faith of the sonne of God , who loved me , and gave himselfe for mee . So that wee derive all our life , beauty , and comelinesse from Christ , so that wee cannot so much glory in our owne beauty , as in the comelinesse of Christ , the fountain of all spirituall beauty .

Thirdly , observe ,

That Christ is exceeding delectable and well-pleasing unto his Church , in all his administrations of grace unto them .

Christ's words are full of grace , and therefore sweeter then the honey-comb : the performance of his Covenant is beautifull and pleasant . And indeed Christ is the very spring or fountain of pleasantnesse and beauty : for there is in him a greater measure of beauty then is powred upon the Church , as appeareth by the Churches adding another Epithite of love , saying , yea , pleasant , an expression far beyond the former . And this falleth out , because he hath received the Spirit above measure , we in measure ; hee had the Spirit as a fountaine , we as the streams : hee had all glory and beauty as the sun ; we receive of his divine beams , as the bright rayes of his glory darted down upon us . Thus much for the Spouses commendations of her beloved , either of them having praised each other in their severall speeches ; in the next place they do both joyntly rejoyce and glory together . Yea , our bed is greene .

VERS. 17. The beames of our house are Cedar , and our rafters of Firre ,

This joynt speech of Christ and his Church contains a glorious declaration .

1. The place of conception , or the increase of the children of the Church , in these words , our bed is green .

2. The place of spirituall education and instruction , that is , in the houses .

Which houses of Christ are set forth by their adjuncts , Beames and Galleries .

These beams and galleries are set forth by the matter they were of : the beams were Cedar , the galleries were Firre .

Our bed is greene .

The Hebrew word signifies a bed , or Bed-steed : Beds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lectus , sponda . were used to rest and sleep on , as in Psal. 132. 3 , 4. And sometimes they did use to sit upon beds at their Feasts and Banquets , as in Esth. 1. 5 , 6. For it was a custome in those eastern Countreys , to use beds in stead of tables , that so soone as they had eaten , they might presently goe to sleep : whence it is , that the Prophet prophesieth against those that lie upon beds of ivory , and stretch themselves upon their couches , and eate the lambs out of the Flocke , &c. Amos 6. 4. See also Ezek. 23. 41. And John 13. 25. Again , the high Altars and places of offering sacrifice are called beds , Isa. 57. 7. Vpon a lofty & high mountain hast thou set thy bed , even thither wentest thou up to offer sacrifice , saith the Lord by the Prophet : that is , thine Altars hast thou set up a loft in open view ; like an impudent Strumpet , that sheweth her filthinesse in the sight of others , as wee read in Ezek. 16. 24 , 25.

Our bed is greene .

The word translated greene , signifies to flourish , to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vires ere . be fruitfull , and to waxe strong , and of force : it is not so much meant of colour , as of budding forth and flourishing , like trees and plants in the time of spring , when things are green and flourishing .

The word is often applyed unto men , setting forth their flourishing and prosperous estate : hence it is said in Iob 15. 32. That a wicked man shall be cut off before his time , and his branch shall not be greene . That is , his flourishing estate and condition shall end before his time ; for he shall not so exalt himself in prosperity , as he had thought to have done . And David speaking of the prosperity of the wicked , saith , I have seene the wicked in great power , and spreading himselfe like a green bay tree , Psal. 37. 35. That is , fresh and flourishing , as Nebuchadnezzar said , I was at rest in my house , and greene ( or flourishing ) in my Palace . And David speaking of his prosperity , likeneth himselfe to a green , or flourishing olive-tree in the house of God , Ps. 52. 8. Now by this comparision , or similitude of a bed , by which the Church became so flourishing and fruitfull ; we may understand ,

1. The flourishing , fruitfull , increasing condition of the Saints , who shall bring forth fruit in old age , they shall be fat and greene ( or flourishing ) Psal. 92. 14. That is , they sprout or grow up in stature and fruitfullnesse , through the blessing of God , and the increasings of his grace , in whose house they are planted , according to that of the Apostle in 1 Cor. 3. 6. I have planted , Apollo watered , but God giveth the increase . The Saints are fruitfull in every good worke , and increasing in the knowledge of God , Col. 1. 6. 10. or ,

2. We may understand it of the spirituall increase of the faithfull , which are begotten by the seed of the word : Christ by the power of his word and Spirit soweth the seed of his word , the Saints as the ground , receive the seed into the midst of their hearts , by which means they as spirituall Sons and Daughters are begotten unto Christ . Thus we have it in Psal. 45. 16. Instead of thy fathers shall be thy children , whom thou mayest make Princes in all the Earth . This is meant of the succeeding Christians , that by the immortall seed of the word are begotten to Christ and his Church , he being their Father , Isa. 9. 6. And so is that heavenly Jerusalem , which seeketh her salvation , not by the first Covenant of the Law , but by the second of the Gospell , which is said to be above , because it hath its Originall from Heaven : shee is called the Mother of us all , Gal. 4. 26. For as Sara was the Mother of Isaac , the true and proper Heir of his Father Abraham ; so is this Heavenly Jerusalem , to wit , the Church of Christ , the mother of all the faithfull , who are Heirs of the Kingdome of Christ . We may take either , or both of these Interpretations . Now according to the first , if we take the meaning of these words for the fruitfull and increasing condition of the Saints in the knowledge of God , and in the graces of his Spirit : Observe ,

First , That the Saints become flourishing and fruitfull by the communion they have with Jesus Christ . Hence it is the Apostle prays that the Collossians might be fruitfull in every good worke , and increasing in the knowledge of God . Unto this are all the Saints exhorted , Ephes. 4. 15. But speaking the truth in love ( saith the Apostle ) that yee may grow up into him in all things , which is the head , even Christ . The Apostle speaks of the spirituall growth of the whole body of Christ , and every Member thereof , who were to beare an earnest affection to the truth , whereby they might grow in Christ , for he quickneth and cherisheth his Church , which consisteth of diverse Members , and gives unto each of them a suitable measure and proportion ; and by this effectuall working in the measure of every part , maketh increase of the body , unto the edisying of it selfe in love , ver. 16. Now we must know , that this spirituall growth doth not flow from any principle of nature , but it is Christ thet ministreth vigour and strength above nature . For which observe the phrase in Psal. 92. 14. speaking of the righteous , saith , He shall bring forth fruit in old age : In the Originall it is , in graynesse , or hary age . Now in old age , when naturall strength is decayed , none can be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cunicio . fruitfull without a supernaturall supply of strength and vigour . Hence it is , that David prayeth unto the Lord , saying , Cast me not off in the time of old age , forsake me not when my strength faileth , now also when I am old and gray-headed , O God forsake me not , untill I have shewed thy strength unto this Generation , & thy power to every one that is to come , Psal. 71. 9. 18. It is said of Sara , that shee received strength to conceive seed , and was delivered of a child , when shee was past age : And he ( to wit Abraham ) as good as dead , &c. Heb. 11. 11 , 12. So are the Saints , as it were , past age , and dead by nature , therefore they must ( as Sara ) receive strength from Christ to conceive and bring forth the fruits of the Spirit .

Secondly , if we understand the words of the spirituall increase of the Saints , begotten unto Christ by the seed of the word : Observe ,

That multitudes of Children are borne unto Christ , which are begotten by the immortall seed of the word . For by this phrase Our bed is greene , noteth unto us the fertility of Children ( to wit of Sons and Daughters ) arising from the womb of the Church , especially of the Gentiles . The Evangelicall Prophet seing this , it caused him to cry out in this wise . The desolate hath more Children then the married wife . And because of the multitudes that should come in and imbrace Christ , he addeth , Enlarge the place of thy Tents , and let them stretch forth the Curtaines of thy habitations , &c. Isa. 54. 1 , 2. The Prophet speaks as if so many should come in to Christ , that she should seeme to want roome to receive them ; and therefore bids her stretch forth her curtaines , alluding to the Tents in which they dwelt . And in Chap. 66. 8. he crieth out by way of admiration , Who hath heard such a thing ? shall the Earth be made to bring forth in one day ? or shall a Nation be borne at once ? for as soone as Zion travailed , shee brought forth her children . By this the Prophet doth intimate the multitudes of those that should suddenly be borne a new , and begotten unto Christ by the publication of the Gospell , which was figured out by those multitudes that returned on a suddaine from Babylon , as if a whole Nation had been borne in one day . This was the promise that the Lord made to Abraham , and it is not to be limited to his Children after the flesh , but to his Children of the promise , that his seed should be as the starrs , and as the dust for multitude , Gen. 28. 14. And at the first promulgation of the Gospell , there were daily added unto the Church , Acts 2. 47. And the Saviour of the Gospell was manifest in every place , 2 Cor. 2. 14. Hence it was that Beleivers after Christs ascention were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The multitude of them that believed . And it was Prophecyed that Ten men shall take hold out of all Languages of the Nations , of the skirt of him that is a Jew , saying , we will goe with you , for we have heard that God is with you , Zech. 8. 20. 23. That is , many of the Nations should imbrace the truth , which in former times were restrained within the Nation of the Jewes , according to the Prophecy in Genes. 9. 27. where it is said , God shall inlarge Japhet , and he shall dwell in the Tents of Shem , &c. But we must not make universality the note of the Saints , for universality is common to Antichristian Idolatours . The whore was to set upon many waters , which were peoples , and multitudes , and Nations , and tongues : and the Kings of the earth were to be made drunk with the wine of her fornications , and all the Nations to drinke thereof , Revel. 17. 15. 18. 3. Therefore we must understand the Church of Christ to be numerous in her selfe , and not comparatively , setting her with the world ; but to be many comparatively with the old Church of the Jewes , for more are the children of the desolate then of the married wife , Isa. 54. 1.

To conclude , this spirituall birth is that which concernes both Christ and his Church ; for the union of Christ and his Church is the cause of such an everlasting greennesse and fruitfullnesse . Christ is as the Agent , and the Church in her senses and affections is the patient : Christ soweth the seed of his word , and the Church as the ground receiveth the seed , that so between them are many spirituall Sons and daughters begotten unto God . Hence they doe mutually and jointly rejoyce and sing at the Churches inlargement . It is not said My bed , but our bed , thereby shewing that it concernes them both . The heavenly procreation of many spirituall Sons and daughters , and the fresh and flourishing springing of those goodly plants which are thus borne of the Spirit of God , is matter of joy and rejoycing both to Christ and his Church .

Thus much for the place of conception , now followeth the place of spirituall education .

Vers. 17. The beams of our house are Cedar , the Rafters are of Firr .

Here is commended their house which they dwell in ; and the commendations is from the matter which it is built of : which is expressed by two adjuncts , beams , and galleries .

The beams of our house .

The word Translated beams , signifies beams or Rafters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Occurit , Inde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tignum . which beare up the roofe of the house , or any timber or stone , whereof any such prop is made . Beams are for strength and sustentation of the house : by these beams may be meant those that are strong ; as James , Cephas , and John , are called Pillars of the Church , Gal. 2. 9. because these by the preaching of the 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 and that is Cedar .

Hence note ,

That the Saints ( who are the materialls of Christs house ) in respect of their excellency , are called Cedars . Cedar was used in Solomons Temple , 1 Kings 6. 36. and did prefigure the Saints under the Gospell Church . And the Saints are compared to Cedars . Psal. 92. 13. Now the Saints may well be compared to Cedars , in diverse respects , but especially in these that follow .

1. The Cedar is a very tall and high tree , all other trees are but shrubs unto them . So are the Saints , in their gifts , in their graces , in their priviledges and attainments ; they are above the men of the world , and therefore they are taller then the people by the head and shoulders , as it was said of King Saul . Solomon confirmeth this and saith , The righteous is more excellent then his Neighbour , Prov. 12. 26.

2. Cedar is a tree of incomparable strength : So the Saints are made stronger then their enemies ; they are so strong that they are become more then Conquerours , through him that loved them .

3. Cedar is a very durable wood : So the Saints are such as endure to the end ; they stand fast in the faith of Jesus Christ , and are not moved away from the hope that is in them . Though they walke in the midst of temptations , yet they never give over their hope : Though thou kill me ( saith Job ) yet will I trust in thee . And though the Saints walk 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.

4. Cedar rotteth not ; no more doe the Saints decay in their graces . Indeed there may be some spirituall languour or deadnes befall them , by reason of some desertion or temptation , and the like : but for the graces of the Spirit in them , they never perish nor decay .

5. Cedar ( as some report ) will not admit of any worme ; no more will the Saints admit of any worm of coveteousnesse , or any worldly thing to consume them , or eat them out .

6. Cedar is very sweet of smell ; So the Saints are odoriferous and redolent of savour , in all their Sacrifices to God by Jesus Christ : and to man in their lives and conversations .

7. Cedar ( as some say ) will putrifie and kill things that are living and restore and conserve that which is rotten : So the Saints have received power and grace from Christ to kill and mortifie all their lusts , and have also received power from him to live and revive , although dead before . This Christ himselfe tells us , John 5. 25. The dead shall heare the voyce of the Son of God , and they shall live .

8. And lastly , the Cedar is more fruitfull in age then before ; and for this cause are the Saints compared unto Cedars , in that as Cedars they grow from perfection to perfection , bearing most fruit in their age : as it is in Psal. 92. 14. a Christian is a Cedar , set in Christ the chiefe Cedar , he is a plant that grows in him , he hath eternall root , and therefore he flourisheth eternally .

Lastly , from the Galleries of converse and contemplation : Observe , That Christ doth sweetly converse with his people , in his Galleries of contemplations . Galleries are for walking , and walking for converse : Christ hath his Galleries where he doth converse with his Saints . Now it is by faith we must ascend up into these Galleries , and being there , we may with Abraham see Christs day afar of , and rejoyce . It is in these Galleries , where we may , with Jacob , see a Vision of Angells ascending and descending upon the Son of man . Here is that Mount that with Moses we may see all Canaan before we come there : and with Peter , James , and John , we may see Christ in excellent and transcendent glory . In these Galleries it is that Christ reveals such glorious secrets unto his people , which are unpossible to be uttered ; as he did unto Paul in his rapture , 2 Cor. 12. 4. I heard things ( saith the Apostle ) which is not lawfull ( or is unpossible ) for a man to utter . That is , none but God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 himselfe could reveale such things unto me .

In a word , Christ doth take the soul into these Galleries , and sheweth it all the glory , excellency , riches , and glory of heaven , and doth also , to the unspeakable comfort of his Saints , assure them of the fruition and enjoyment of all these things . Thus much for the first Chapter .

CANTICLES . CHAPTER II.

VERS. 1 , 2. I am the rose of Sharon , and the Lilie of the Valleyes . As the Lilie among thornes , so is my love among the daughters .

THIS Song is called the Song of Songs ( as you heard from the Title of it ) not onely from its excellency , but also ( as some suppose ) because it doth containe in it diverse Songs : If so , then we have finished one Song in the former Chapter , in which we left Christ and his Church in the Galleries of contemplation . In that former Chapter , the Church began the Song , and both Christ and she did joyntly conclude it .

In this Chapter are two parts .

In the first part the Bridegroome Christ commendeth himselfe and his Spouse , and this is contained in the two first Verses of this Chapter .

In the second part the Bride praiseth the Bridegroome , reciteth his benefits to wards her , and earnestly desireth his continuall presence and favour , and this reacheth from vers. 3. to the end of the Chapter .

The Bridegroome setteth forth her own dignity and the Brides , vers. 1 , 2. She again answering , praiseth him , and declareth the favours that he hath bestowed upon her , in leading of her into his Banqueting house , sustaining her with Flagons , and comforting her with apples , even when she was ready to faint , Vers. 3 , 4 , 5 , 6. Afterward she declareth the comming of the Bridegroome unto her , his calling , and making large promises unto her , from the 7. Verse unto the 13. And therefore she not onely rejoyceth in his communion , but desireth also his presence untill all his promises be fullfilled , from vers. 14. unto the end of the Chapter .

Vers. 1. I am the rose of Sharon , and the Lillie of the Valleys .

In this Verse we have Messiah's declaration of his owne excellency , and this is done by way of comparison .

1. His commendations are held out to us under the resemblance of a rose : which rose is set forth by a certaine peculiar Field where it grew , which from the Originall appeareth to be Sharon . I am the rose of Sharon .

2. He doth assimilate himselfe to the precious Lilie , which Lilie also is commended by the fertility of the place where it grew ; to wit , in the Valleys , or the low and moist places of the Earth . And the Lilie of the Valleys .

I am the rose of Sharon , &c.

The Pronoun ( Ani ) which signifieth in our tongue I , is common both to man or woman ; as I man , or I 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 woman , so it cannot be decided by the forme of Speech , whither Christ or his Church uttered these words : hence it is thought of some to be the speech of Christ : Of others , to be spoken by the Church : It is most true , that Christ and his Church are both of them sweet , fair , comely , and beautifull ; yea , so exceeding sweet and beautifull , that all the sweetest Roses , and whitest lilies in the world , are not comparable unto them . If Christ be called the Rose and the Lilie , it is most true , he is so , in respect of the excellency of his graces in himselfe , which he doth most freely communicate with his Saints . And if the Church be compared unto them ; it is a very fit comparison , whereby her graces received from Christ may be shewn forth , wherein she is most lovely and pleasant , for sweet odour and beauty , according to that promise made in Hos. 14. 5. 7. I will be as the dew upon Israel , and he shall grow as the lilie : and they shall revive as the Corne , and grow as the Vine , the sent thereof shall be as the Wine of Lebanon . He means that the knowledge of him and his doctrine , and the receiving of his graces shall be very pleasing and delightfull unto his people , like unto excellent wine .

But I take these to be the words of the Bridegroome commending himselfe for his most excellent sweet vertue , testified to all , but especially to his Church by communicating his grace and spirit unto her . The Church doth not speake this of her selfe , for then she should commend her selfe , which is not meet . The Apostle in veighs against false praisers , 2 Cor. 10. 12. We dare not ( saith he ) make our selves of the number , or compare our selves with some that commend themselves . And in another place he speaks home to this purpose , No man ( saith he ) liveth to himselfe , Rom. 14. 7. That is , none ought to live unto himselfe ; yea , even Christ himselfe relating to himselfe as a meer man , saith , That his witnesse is not true if he beare witnesse of himselfe ; John 5. 31. But yet in another place relating to himselfe as mediator , as God and man in one person , and one with the father , he spake cleane contrary to this : Though I doe beare record of my selfe ( saith he ) yet my record is true , John 8. 14. So that the Saints may not commend themselves , although it be true , they did sometimes report something of their owne vertues , but it was for holy example and instructions sake , and it was still with reference unto the maine object of praise , which was Christ .

The Saints may commend themselves .

1. When the praise thereof is given unto God . 2. When it is for holy example and instructions sake . 3. When they are forced thereunto by way of justification , through the calumniations of wicked people .

Thus Paul ( as you know ) was constrained to praise himselfe , least his doctrine should be defaced , 2 Cor. 11. 17. The false Apostles which sought all occasions to discredit him , did force him thereunto : and he saith , That he dealt therein after the manner of fools .

Put for Christ to praise himselfe , it is without question very good and lawfull : for ,

1. Christ doth never commend himselfe above his worth and excellency ; neither did he commend himselfe above that which was meet .

2. Christ was God , and therefore could not sin : and as he was man he was holy , harmelesse , and separate from sinners ; there was never any sin found in him , 1 Pet. 2. 22.

3. As Mediatour he was filled with the holy Ghost beyond all measure , and therefore his actions were holy , and all of them infinitely praise-worthy .

4. He hath not a greater in the point of our justification , sanctification , and eternall salvation , to beare witnesse of , or to commend , then himselfe . He indeed is the Apostle of our profession , and the Angell or Messenger of the Covenant between God and us , and therefore unto him give all the Prophets witnesse , Act. 10. 43.

Now then we may see , that as the Bride began the former Song , seting forth the excellency of the Bridegroome , and her desire to be with him , as the Author and Spring of all her joy and happinesse : so here , the Bridegroome beginneth first to praise himselfe , and then he commendeth his Spouse .

Now in that Christ doth thus praise himselfe : Observe ,

That Christ may and doth commend and praise the sweetnesse and beauty of his owne graces unto his Saints . Christ doth here commend himselfe and his Spouse , both of them being excellent , good , sweet , faire , and beautifull ; yea so , as they resemble each the other : for as he is as the lilie , she is so likewise ; but yet Christ praiseth himselfe in the first place , because he is the very Fountain of sweetnesse and beauty , all fullnesse of sweet things is in him , and from him the Church receiveth all her goodnesse , beauty , and sweetnesse . It doth appeare that Christ may and did praise himselfe for his owne vertue and graces , by those selfe predications of his which we find in the Scriptures . Looke unto me and be yee saved all the ends of the Earth . Come unto me all yee that labour and are heavy laden . When he read that place of the Prophet Isaiah , Chap. 61. 1. &c. He told the people , this day is this Scripture fullfilled in your ears . When the excommunicated man asked him who the Son of God was , he answered him , Thou hast both seene him , and it is he that talketh with thee : and he told the Samaritanesse plainly , that he was the Messias . And it is said of the two Disciples , That beginning at Moses and all the Prophets , he Expounded unto them in all the Scriptures , the things concerning himselfe . Now all this doth commend unto us the excellency of Christ's graces , that he might praise and commend himselfe without the least blot of arrogancy , or taking too much upon himselfe . Thus Christ might doe , being the very Fountaine and Spring of all spirituall sweetnesse and beauty . Thus much for Christ's commending himselfe , next we have the commendation it selfe .

The rose of Sharon .

Christs commendation is held forth under the resemblance of a sweet Rose which grew in a certaine peculiar Field , Viz. in Sharon . The Greeks turne it , The flower of the field . The Rose is the Queene of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rosa . flowers , most excellent for sweetnesse and beauty . In the Translation we have the species used for the Genus , and so he is called an especiall flower which is the rose .

Of Sharon .

The Hebrews expresse the word Field by Shadeh , as in Gen. 3. 1. but here the word is Sharon , which expresseth not any field , but one particular field so called . Of which field Sharon we read in 1 Chron. 5. 16. bordering upon the holy Land . The fruitfullnesse of this field may appeare in 1 Chron. 27. 29. where David fed his Cattell . And the Prophet maketh mention of the excellency of Carmell and Sharon , Isa. 35. 2. And when he promiseth mercy , he saith , Sharon shall be a fold of flocks , Isa. 65. 10. But when he threatneth desolation , he saith , Sharon is like a Wildernesse , Isa. 33. 9. It was a fat field , and therefore imployed for grazing or fatting of Cattell . Now unto the rose growing in this pasture , Christ assimilates himselfe . Now let us take notice , that in diverse respects Christ may be likened unto a rose , which may serve as so many Observations . Christ may be resembled to a rose in such respects as these .

1. The rose is pleasant to the eye for the red & orient colour of it : so is Christ , he is said to be white and ruddy , the chiefe of ten thousand , Song 5. 10. White and red meeting in a rose , it is ( as I may say ) the beauty of beauties , and such is the beauty of Jesus Christ . The red colour of Christ may signifie his bloody sufferings : Candet nudatum pectus , rubet cruentum latus , tensa arent viscera , decora languent lumina , regia pallent ora , procera rigent brachia , crura pendent marmorea , rigat terebratos pedes beati sanguinis unda . Aug. Med. cap. 6. Of him it is said , Who is this that commeth from Edom , with red Garments from Bozra ? He is glorious in apparrell , &c. wherefore art thou red in apparrell , and thy Garments like him that treadeth in the winepresse ? I have trodden the winepresse alone , &c. Isa. 63. 1. 2 , Christ was stained with his owne blood . He is also white in his righteousnesse , his righteousnesse is described by white linnen , Revel. 19. 8. Now this temperament and mingling of white and red after such a mysticall way in Christ , denotes the surpassing beauty of Christ , making him more glorious then any in the World . No marvaile then though the Psalmist saith thus of him , Thou art fairer then the sonnes of Adam , Psal. 45. 2. It is true , the Prophet Isaiah brings in carnall people speaking thus of Christ : Hee hath no forme nor comelinesse , and when we shall see him there is no beauty that we should desire him , Isa. 53. 2. But though Christ appeare thus to carnall hearts , yet he is very excellent and desireable unto the Saints : he is to them red and orient of colour , as the rose of sharon .

2. The rose is sweet and comfortable to the smelling , to refresh the senses , and so the chiefest of all Flowers . Such a one is Christ , nothing in the world is more pleasing and delightfull then he is to his Saints : the redolency of his grace doth exceedingly take the senses of their souls : his love like odoriferous flowers doth , to their unspeakable delight , draw and ravish their minds after him : whereby the senses of their soul are exceedingly taken with his sweetnesse . Hence it was , that Christ was represented to us by fragrant wine , by odoriferous Ointment , and by sweet spikenard , myrrhe , and camphyre , as in the former Chapter , and here by a sweet smelling rose . This comfort caused Paul to forget the things that were behind him , & to count all things dung in comparison of Christ : such a savour it was that did comfort and refresh the Martyrs senses and affections : when one of them thought no otherwise of the fire , then if he had been lodged in a pleasant bed of roses . When PolyCarpus ( Bishop of Smyrna ) was burned , in stead of stench , the Christians are reported to Euseb. Hist . Lib. 4. Cap. 15. have smelt a fragrant sweet odour , as of incense , or of some precious perfume . Hence it is , that the faith and graces of the Saints are so impregnable , and that their hope is so indefatigable and never out of breath , that no stormes of temptation can breake their spirits , and make them give out : it is nothing ( I say ) but that exceeding swavity and sweetnesse , that they find to be in Christ : his sweetnesse makes them take pleasure in infirmities and reproaches , in necessities , in persecutions , in distresses for his sake ; and when they be weake in themselves , then they are strong in him , and more then Conquerours , as the Apostle saith .

Besides , Christ is no lesse sweet unto his Father also ; for by Christ all our services are made sweet and redolent . It was not the savour of Noah's Beasts and Birds , ( Gen. 8. 21. ) but the savour of Christs Sacrifice , which caused the heavenly Father to smell a sweet savour of rest with the Earth . It is through Christ we find acceptance with the Father : it is he that is gone into the heavenly Sanctuary ( as in the Law the High-priest went into the Sanctuary ) with Vrim and Thummim , with the names of his people upon his Breast , for a memoriall before the Lord continually : so that now through his mediation we may draw neere unto God in Plerophorie , and full assurance of faith : nothing doubting , but that God will for his sake accept both of our persons and of our prayers . Hence it is that the Apostle saith , If any man sin we have an Advocate with the Father , Jesus Christ the righteous , and he is the propitiation for our sins , 1 John 2. 1 , 2. Here is sweetnesse indeed , let us but observe the Apostle .

1. He saith , If any man sin , not as though there were some that did not sin ; for that this very Apostle beats against expresly in the end of the first Chapter : but when he saith , If any man sin , he speaks cordiall things , he speaks to the heart and comfort of sinners , shewing that with God there is no acceptation of persons ; but all without exception of any exteriour adjuncts and qualitits , doe find grace in Gods sight through Christ : this is plainly the inference of the indefinite particle , Any .

2. He saith , that we have an Advocate ; an Advocate is a a forensicall word , and it signifies properly one that is called to , or assumed as an assistant , as a friend , as an helper , as an intercessor : such a one is Christ for his Saints , he is their Patron , he is their spokse-man , he it is that pleadeth their cause , he it is that by the merit of his expiation , doth intreat for them .

3. Christ is an Advocate with the Father : he is so with the Father that he is owne naturall Son ; so with him that he needs but onely shew himselfe for us , and without speaking any word we are accepted : hence it is that he saith , I will pray the Father for you , John 16. 26.

4. Our Advocate is Jesus ; a most sweet and heart-ravishing name , and it signifies a Saviour ; one that , doth not onely intreat for us , but perfectly save us .

5. He is called Christ , there 's an addition and increase of comfort in this name , it signifies anointed . He was anointed to be our Priest , to offer a reconciling Sacrifice to God for us .

6. Christ is called the Righteous , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by way of eminency ; none so righteous as he , he is perfectly righteous , so that he need not plead for himselfe , he pleadeth onely for us , and therefore must needs have good successe in his pleading .

Lastly , Christ is such a one as stands in our roome , and takes the whole penalty and punishment due to us for our offence , upon himselfe : therefore the Apostle adds that he is the propitiation for our sins : That is , he is the Sacrifice that begs and procures pardoning mercy for us . Thus Christ gets acceptance for us with the Father , according as he saith , Whatsoever you will aske the Father in my name he will give it you , John 16. 23. It is Christ that puts incense upon our prayers , and mingles them with the sweet odours of his owne merits : he is the onely Altar of Christians , sanctifying all their gifts and Sacrifices .

3. The rose delighteth in shadowy places : for as over much cold would starve it , so overmuch heat would scorch and burne it . Thus Christ doth appear unto his Saints in a moderate way , in all his dispensations ; he sometime afflicts his people that he may purge them , and heale them ; which cannot be done without some smart and bitternesse , but yet withall he mingles abundance of love and sweetnesse with those afflictions : So that his sweetnesse doth ( as it were ) swallow up all his bitternesse : his bitternesse is in the lowest degree , but his sweetnesse in the superltive . Christ doth so moderate his dispensations , that he will not suffer us by wantonnesse to abuse his love and mercy , neither yet will he suffer us to perish by afflictions .

4. The rose is a cooler unto nature : thus Christ is a cooler of his Fathers wrath and indignation . The soul being convicted of its sinfullnesse , speaks as the Prophet doth , Who among us shall dwell with the devouring fire ? Who among us shall dwell with the everlasting burnings ? God is devouring fire and everlasting burnings in relation to sinners : his wrath is like the fire of hell , as I may say : the breath of his indignation is like a River of brimstone , kindling and perpetually maintaining the flames of Tophet : What shall the poore soul doe now ? Here is nothing but menaces and threatnings , terrours and amazements , death and destruction , and where is the remedy ? No where but in Christ alone . Israel passing through the Wildernesse had a Cloud to cover him , and defend him from the Scorching Sun-beams : now what was that Cloud but a type and shaddow of Christ , as the Apostle makes it , 1 Cor. 10. 1 , 2. he makes there the Cloud , and the Sea , and the Manna , and the water of the Rock , to be all figures and Images of Christ . Christ is a Sea to wash , Manna to feed , water to refresh , and a cloud to hide the soul from the hot and burning wrath of God : the fiery beams of that wrath would surely suffocate and stifle us , were it not that Christ did interpose and sot betweene to ibnubilate and veile our souls from it .

5. The rose though it be sweet and comfortable to the smelling , yet 't is offensive to the sense of feeling , because it is full of prickles . Thus is Christs Gospell accompanied with the Crosse and Tribulations , his selfe suffered in his owne person , so that in respect of his depressed condition the Prophet saith , His visage was so marred more then any mans , and his forme more then the Sons of men , Isa. 52. 14. And againe he saith , He was despised and rejected of them , a man of sorrows and acquainted with griefe : he was oppressed and afflicted , yet he opened not his mouth , &c. Isa. 53. 3. 7. His Members also must suffer the same things , they must drinke of his Cup , and be Baptized with his Baptisme if they will be his Disciples , they must take up their crosse and follow him . Christ is the Rose of Sharon , or the flower of the field . Now Sharon ( as was hinted before ) was a field of pasture for Bulls and Oxen contiguate to Bashan ; it being a field for grazing and feeding of Cattell , must not onely be fertile , but also admit shaddowing plats for the best shelter , in the heat of the day : so that the roses of Sharon must needs be flowers of a singular kind . Now we may note two or three things from the place where this rose grew , towit in Sharon .

1. Sharon was an open field where Cattell fed : Bulls and Oxen and unreasonable Beasts did graze there . Hence note , these roses then were subject to all spoyle and lewd trampling under feet : so that Christ and his Church were both exposed to persecution , to be plucked of all that passe by the way , and trodden down and eaten of Beasts .

Secondly note from the places fertilitie and shadow , whereby the rose was super-excellent , notwithstanding the danger it was in : that notwithstanding the danger of this flower , by reason of Sharons beasts ( yea of Bashans Buls ) and all those perilous things accompanying Christ , yet Christ is made able to overcome and conquer them all . Let all his enemies fret and push their fill : from Edom and Bozra , with red garments stained with blood , yet Christ alone shall triumph over them ; for saith he , Who is this that comme●h from Edom , with died garments from Bozrah ? wherefore art thou red in apparrell ? &c. I have ( saith Christ ) trodden the wine-presse alone , and there was none with me : for I will tread them in mine anger ; and trample them in my fury , and their blood shall be sprinkled upon my garments , and I will staine all my rayment , Isa. 63. 1 , 2 , 3. Edom is put by a Synechdoche for all Christsenemies : because among the enemies of the Church of the Jewes , the Edomites were none of the least as appears in Psal. 137. 7. and therefore here Edome is propounded as a type of all the spirituall enemies of Christ and his Church : now Christ threatneth to dissipate and break them al ; he will tread them downe , as grapes in the wine-presse : so that Christ will preserve both himselfe and Church from the fury of the Beasts of Sharon , and Buls of Bashan : for he is exalted at the right hand of the Father , and shall reigne untill his enemies be made his footstoole , Psal. 110. 1.

Thirdly , he is the Rose of the field , not of the garden . Hence note : That Christ is not a rose sprung up , and become orient , and sweet from the industry of man , but groweth only by the providence and good pleasure of God . Christ was not brought forth by any humane power , wisdome , or wit ; but hee was the wisdome of the Father , and the power of God , so that Christ had his being and all his excellency from God but not from man .

Fourthly , the flower of the field is not inclosed and made private to a few , as the flower in the garden , but it is common to all that wil gather it : so is Christ a common Saviour , not of the Jewes only , but of the Gentiles also : God hath enlarged his heritage , so that the sonnes of Iaphet may dwell in the Tents of Shem. Christ doth not refuse any that come unto him ; but all sorts of people , Jew and Gentile may be accepted . This is elegantly set forth by the Prophet , Isa. 41. 19. where God promiseth to plant in the wildernesse the Cedar , the Sitath tree , the myrtle , the oyle tree , the fir-tree , the pine , and the box-tree together . This was also represented unto Peter by a sheet knit at foure corners , wherein were all manner of four-footed beasts of the earth , and wild beasts , and creeping things , and fouls of the aire . Act. 10. 12. And the Apostle was bid to arise , and to slay and eate . Now by this he was taught , that not only the Gentiles , as well as the Jews were admitted into Christ's kingdom : but of every nation ( as himselfe afterwards expounds it ) he that feareth God , and worketh righteousnesse , is accepted of him , vers. 35 We read , that the fleece of Gideon was first wet , and the bean-floor dry ; then afterwards the barne-floore was wet , and the fleece dry : so God gave his law first to the seed of Abraham , and not unto the Gentiles ; then the Gentiles which were the wild olives , were ingraffed , and the naturall olives were rejected , but he will at length save both Jew and Gentile . The Scripture it selfe speaks thus , Isa. 56. 6 , 7. God promiseth , that he will bring the sonnes of the stranger ( that is the Gentiles ) to his holy mountaine , and make them joyfull in the house of prayer , and their burnt-offerings , and their sacrifices shall be accepted upon his Altar : for ( saith hee ) my house shall be called an house of prayer for all people . So that Christ was an Altar for all nations , where on both Jewes and Gentiles were an offering acceptable to God . And a like place there is in Isa. 60. 7. All the flocks of Kedar shall be gathered together unto thee ; the Rams of Nebajoth shall minister unto thee ; they shall come up with acceptance on mine Altar , and I will glorifie the house of my glory . Here Christ is made an Altar , that makes the Gentiles ( as I may say ) a sacrifice of a sweet smelling favour unto God .

Fifthly , the flower of the garden is only for pleasure , but the flower of the field is for profit , it is medicinable , and fit for an ingredient inelectuaries to heale diseases . So looke upon Christ as upon the most gainfull and profitable thing to the soule , that can be imagined : nothing more fit and commodious , nothing more enriching then Christ is : he is gaine for himselfe , without relation to any other besides himselfe : he is a rich and inestimable treasure to the soul . Wisdome is better then Rubies ; and all things that may be desired , are not to be compared to it , Prov. 8. 11. And doubtlesse Christ is the wisdome there spoken of : So for the rose of Sharon , it followeth ,

The lilie of the vallies .

Here Christ doth assimilate himselfe to the precious Lilie . The lilie ( saith Pliny ) is next in nobility Plinie Nat. Hict . lib. 25 cap. 5. unto the rose . The Scripture sets it forth to be a glorious and amiable flower , even Solomon in all his glory was not arrayed like one of these , saith Christ , Matth. 6. 29. Christ doth assimilate himselfe to the precious lilie or the valleys , and that in these respects .

First , The lilie is a flower of hot quality : so that as Christ was compared before to a rose of cold quality , because he cooles his Fathers wrath , and because he cooles the hot distempered lusts in the soule : so here he is compared to a Lillie , which is hot in operation , because he doth warm and revive his people .

Secondly , the Lillie is of an excellent cleer colour , it was of a super exexcellent beauty , according to the fore-named place , Mat. 6. 29. Solomon in all his glory was not arrayed like one of these . But behold ( Jesus Christ ) a greater then Solomon is here , Matth. 12. 42. compared to the lillie of the valeys , which farre surmounted Solomon in all his glory . Christ was cloathed with the Spirit of God : It was said of him , the Spirit of the Lord is upon me , Isa. 61. 1. And God saith , I will put my Spirit upon him , Isa. 42. 1. That is , I will cloath him with my Spirit . Now if the Spirit be his garment , then no creature , nor all the creatures in the world can compare with him in glory .

Thirdly , the Lilie is is called of the Hebrews Soshan , which signifies the flower of six , because of his six leaves , we have the same expression in the Title of Psal. 45. It is dedicated to him that excelleth on Shoshannim , that is , on six stringed instruments . The Hebrew word is derived of Shesh , that is , six : So in six dayes God created the world : so the creation of the new Heavens , and new earth is agreeable to the former ; which shall be done by Christ .

Fourthly , The Lilie is of golden colour within : so is Christ full of golden graces , he is a head of gold , Song . 5. and he makes his Members sutable , by issuing out of himself , golden streames of grace into their hearts .

Fiftly , The higher and the taller the Lilie's stalke is , the more dependent and hanging downe is the head thereof : thus it was with Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the forme , ( or essence ) of God , or in the nature and condition of God : yet he tooke upon him the state , and condition of a servant He thought it no robbery ( or rapine ) to be equall with God : yet he suffered himselfe to be denuded and robb'd of his glorie by sinfull men ; God cals him the man , that is his fellow , Zech. 15. 7. and yet he was made a fellow to Theeves and malefactors ; and though he was full of glorie and excellency , yet he emptyed himselfe of all ; for so are the words of the Apostle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he evacuated or emptyed himselfe , that is , he reduced himself as it were to nothing , he did , as it were , exhaust and draw himselfe drie , he did for a time deny himselfe , casting aside his robes of Majesty ; by his voluntary condiscending to such a low debasement , as he under-went for us .

Sixthly , The Lilie is a flower of a redolent and sweet savour : so Christ in all his graces , is much more sweet and ravishing .

Now for the valleys , where these Lilies grew , it notes unto us .

First , That Christ's condition was meane and low , in respect of outward things , he is not the lofty Cedar , but the lowly Lilly : But though Christ was like a Tree , whose root was in the earth ; yet his fruit reached as high as heaven .

Secondly , The Valleyes note unto us the fruit and benefit of Christ's humiliation , for the Lilie of the valleyes is capable of more moisture , then is the Lilie of the mountains : even so Christ by debasing himselfe , received abundance of grace and glorie from the Father ; and wee also are exalted by his debasement , for by a supply of his grace , notwithstanding our low and base estate , are made sweet and amiable like the Lilie ; as the Lord saith , I will be as the dew upon Israel , he shall blossome as the Lilie , and strike forth his roots as Lebanon , Hos. 14. 5.

So much of Christ's speech touching himselfe , having so compared himself to The rose of Sharon , and the Lilie of the valleys . Now followeth his speech touching his Church .

Vers. 2. As the Lilie among Thorns , so is my love among the Daughters .

Now Christ utters the commendations of his spouse , where he confirmeth and amplyfieth the former speech , preferring her above other people , as the Lilie is above Thornes and Thistles ; and withall siignifying how she is afflicted and pricked with them , as with Thorns .

In this verse we have Christs comparison betweene the Church , and such a Lilie , as growes among Thornes .

Now let us consider ,

First , What and who is this Lili .

Secondly , The Thorne .

Thirdly , The love .

Fourthly the Daughters .

First , what this Lilie is ; it may necessarily be concluded of the Church ; notwithstanding Christ himselfe was compared unto the Lilie in the former verse .

It is not unusuall in Scripture for Christ , and his Church to be set forth , by one and the same thing : Christ is called the light , Joh. 1. 7 , 8. his Church is called the same , Matth. 5. 14. So in the former verse , Christ is termed a Lilie , which for a new consideration the same terme is given unto the Church , and that in these respects .

First , in respect of spirituall beauty , the Church is compared to a Lilie that is white of colour , and very beautifull : The Church is washed , and sanctified , and justified in the name of Jesus Christ , 1 Cor. 6. 11.

Secondly , The Saints rely upon God , as Lilies are said to be glorious by his providence . Why care ye for rayment saith Christ ? learne of the Lilies of the field , how they neither labour nor spin , yet I say unto you , that Solomon in all his glorie , is not clothed like one of these , Matthew 6. 28. Hence we should be taught to relie wholly upon God , casting all our care upon him .

Thirdly , It is incident to this delicate and daintie flower , to grow among the perverse and unbeleevers ; the Saints , as Lilies , flourish and shine among the Thornes . Hence it is that the Apostle saith , Wee must be blamelesse , and pure , as the Sonne of God , without rebuke in the midaest of a naughty and crooked generation , among whom yee shine , as lights in the world , Phil. 2. 15.

Secondly , what and who these thornes be , is easily decided . The naturall thorne is no tender herbe or flower , but a sturdie hard Tree , not smooth as the Lilie , but knotty and full of dangerous pricks ; who these thornes be , let David declare , in that he saith , The wicked be every one thornes , 2 Sam 23. 6. where the word wicked is expressed in the originall by the word Belial , which well declareth the nature of wicked men , for that they be ( as some expound the word ) Beli. gnol , without yoake , that is such as will not come under the yoake of obedience . Others derive it of Beli and Gnalah , not ascending , because their matters prospered not , or , because they were such as ascended not to the Temple , nor to Mount Zion , the Tabernacle of the Lord . Such base earthly spirits , such beastly rude libertines , they be these Thornes .

Now wicked men are compared to Thornes , and that in these respects .

First , Bryers and Thorns were the fruit of God's curse upon the earth , Gen. 3. 17 , 18. So are the wicked men of the world .

Secondly , Bryers and Thornes , they are of a perplexing nature , being full of dangerous prickles ; such thornes are the wicked , who are continually pricking and fretting , and galling the people of God . Hence it is , that when the Lord promiseth to free his people from such , he saith , There shall be no more a pricking bryer to the house of Israel , nor any grievous thorne , of all that are round about them , that despised them , Ezek. 28. 24.

Thirdly , Bryers and thornes , the best use that is commonly made of them , is but to hedge and fence in : So it is , that God often times makes use of these Bryers and thornes for the good of his people , so as by this meanes , he keeps them from wandring and stragling abroad , as Cattle doe out of unfenced pastures . Thus the Lord tells his people in Hosea 2. 6. Therefore Behold I will hedge up thy way with thornes , and make a wall that shee shall not find her paths . A like place we have in Numb. 33. 55. If yee will not drive out the Inhabitants , &c. Those which ye let remaine of them shall be pricks in your eyes , and thornes in your sides , and shall vex you in in the Land wherein you dwell .

Fourthly , The end of bryers and thornes is to be burned , Heb. 6. 8. they shall be dried and made fit fuell for the fire , and at last burned , for which see 2 Sam. 23. 6. They shall be burnt together . Such will be the end of all ungodly ones , and such as dye in their sin : Who would set the Briars and thornes against me in battaile ( saith the Lord ) I would goe through them , I would burne them together . Thus we see what and who these thornes be , and in what respect wicked men are so called : Now it followeth that we enquire concerning the love here spoken of .

3. The love here spoken of is the Church ( as before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Socius amious , 〈◊〉 in Chap. 1. 9. My love , companion , or fellow-friend ) who loveth Christ because he loved her first , 1 John 4. 19. and whose love is kindled by the flames of Christs love . The love of Christ is as a lilie among the thornes .

4. and lastly , as for these daughters amongst whom she converseth , they be as thornes : by Daughters may be meant the great multitudes of people , as the Scripture mentioneth , The daughters of Babylon , Psal. 137. The Daughters of Iyrus , Psal. 45. So here we may understand multitudes of false brethren , hard hearted and knotty conditioned , being full of prickles , such as are very offensive to the Saints .

This then is the condition of the Church of Christ : though she be as faire and glorious as the lilie ; yet it is allotted to her to suffer persecution and hard entreaties of the wicked , even as Christ did before her : Christ is a lilie in the open fields of Sharon , exposed to the wild Beasts that be there : so is his Church as a lilie among thornes by whom she is persecuted and prick'd ; but yet she remaines passing glorious and beautifull , though among thornes .

VERS. 3 , 4 , 5 , 6.

As the Apple tree among the trees of the wood , so is my beloved among the sonnes : I sat downe under his shaddow with great delight , and his fruit was sweet unto my tast .

He brought me into the Banquetting house , and his banner over me was love .

Stay me with flagons , comfort me with Apples , for I am sick of love .

His left hand is under my head , and his right hand doth imbrace me .

IN the two former Verses we had Christ praising of himselfe and his Spouse ; upon which the Church in these fowre Verses doth returne praise to him again : as he set forth her praise , that shee excelleth all the daughters , as far as the lilie excelleth the thornes , so she commendeth him that he in dignity surmounteth all the Sonnes , as far as the Apple tree excelleth all the trees of the forrest .

The Church doth declare Christ's excellency .

1. By comparison , she compareth him with all other for beauty , fruitfullnesse , comfort , and delight , unto the Apple tree , above all other trees , which bring forth no fruit , but are barren in 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 Christ far excelleth all the great ones of the world , for beauty , sweetnesse , and comfort . So is my beloved among the sonnes , &c. Christ was the first-borne of God , and therefore he was set above all the Kings of the Earth , Psal. 89. 28. The first borne among the Jewes was the principall , and had three prerogatives : first , a double portion of goods , Deut. 21. 17. Secondly , the rule or government , 2 Chron. 21. 3. Thirdly , the Priest-hood , Numb. 8. 14. 15. Now Christ is called the first-borne of God , to shew , that he is to be worshipped and honoured above all things : he is said to be the first-borne of every creature , and the first-borne of the dead , that in all things he might have the pre-eminence , Col. 2. 15. 18. And therefore was to be worshipped of all the Angells of God , Heb. 1. 6. And is the Prince of the Kings of the Earth , Revel. 1. 5. Thus much for the comparison it selfe , now followeth the fruits or effects thereof .

I sat downe under his shadow with great delight , and his fruit was pleasant unto my tast .

Here the Church declareth the fruit of Christs shaddow , and fruitfulnesse , and withall expresseth her earnest affection that she hath to be kept under Christs power , and under his protection from persecution and affliction .

Vnder his shadow , &c.

This comfortable shadow is the shield of protection and defence . The tree shaddoweth from the heat of the Sun , so Christ shadoweth from the wrath of God , and from the persecutions of men . The shaddow of Aegypt that we read of in Isa. 30. 2. and the shadow of Heshbon , Jer. 48. 45. signifie the defence wherein men trusted : now such a shadow of defence is Christ unto his people .

I sat downe with great delight .

We may read the words thus , I much desired that I 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Desidera vit , optavit , cupivit , concupivit . might sit , &c. The forme of the Hebrew word doth increase the signification , so that it noteth a continuall and fervent desire of that which is pleasing , delightfull , or profitable : so that the sence is as much as this , I did much please and delight my selfe to sit under his shadow , &c. By siting is meant abiding , or resting , as in Psal. 91. 1. He shall lodge ( or abide ) under the shadow of the most high . The shaddow of a tree is comfortable , and doth refresh those that are parched with the boyling heat of the Sun . The Church is under hot persecutions , being in the world , as a lilie among thornes , she is also under wrath reveiled by the Law , therefore she taketh so much delight under Christs shaddow , in him she findeth rest and peace , and therefore she siteth downe and remaineth under his shaddow , because he hath delivered her from the wrath to come , 1 Thess. 1. 10. In whom she hath peace , though in the world , she hath tribulation . John 16. 33. now she proceedeth to an other fruit of his goodnesse .

And his fruit was sweet to my tast .

The Church acknowledgeth , that she is not delivered only from evill , but made partaker of his goodnesse . Fruits signifie graces and good workes , Mat. 3. 8. and Gal. 5. 22. and they also signifie a comfortable reward , Psal. 58. Prov. 27. 18. but here wee may take them for the words and workes of Christ .

First , Christ's words are sweet ; for David cries out most pathetically , saying , How sweet are thy speeches to my palate , beyond hony unto my mouth ! Psal. 119. 103. The Jewes confesse , That never man spake like him : and Peter saith , Lord , thou hast the words of eternall life , Joh. 6. 68.

Secondly , Christ's workes are sweet , his worke of incarnation , taking our nature upon him ; his worke in our nature , killing of sinne , by his death and resurrection , and all the fruits of them , which are communicated unto us by the Gospel : his glorious ascension in our nature , leading captivity captive , and giving spirituall gifts unto men ; his sitting at the right hand of Majesty in our nature , making continuall intercession for his people , his protection in times of trouble , his presence in the middest of persecution , in a word , all the workes of his mediatourshipp are sweet , yea , pleasant and pleasure it selfe unto us .

From the first of these effects , Observe , That Christ is a shadow of protection unto his people .

As Trees are a shadow from the hot scorching sun : so is Christ a shadow unto his people , from the heat of the wrath of God , and from the persecutions of the world . Thus the Lord promseth in Isa. 4. 6. There shall be a Tabernacle for a shadow in the day time from the heat , and for a place of refuge , and for a covert from storme , and from raine . The Lord doth promise by this Tabernacle , to be a defence unto them against all dangers and annoyances , set forth by allusions , as to the cover of the Tabernacle , Exod. 36. 19. and the use of the cloud , Psal. 105. 39. And thus wee have the Prophet saying , Thou ( Lord ) hast been a strength to the poore , a strength to the needy in his distresse ; a refuge from the storme , a shadow from the heat ; when the blast of the terrible ones is as a storme against the wall , Isaiah 25. 4.

Secondly , Observe ,

That the Saints are much delighted and refreshed by this shaddow of Christ's protection . I fate downe under his shadow with great delight , &c. Hence it is that the Psalmist cryeth , Hide me from the conspiracie of the wicked , and from the rage of the workes of iniquitie , Psal. 64. 2. This comfortable shadow , this sheild of protection , the Saints most of all desire in the suns heat of persecution ; hither they flie , as Doves unto their culture house , as the Child in the mother lapp ; Christ was a shadow unto his Church in respect of the weight of her sinnes , she being terrifyed with the curse of the Law , which herselfe could not beare : now under this distresse of mind , she flyeth unto Christ for succour , to be shrowded and protected by his grace , and to be covered by his righteousnesse from that terrible curse . When the soule is full of restlesse vexations , fluctuating and tumbled up and downe in a whole Ocean of perplexities and fears , and can see no shoare , no land , no creek or haven of comfort : then it must into the Arke , then it uses the Soliloquie of the Psalmist ; returne unto thy rest O my soule ! then it cries out with the blessed Martyr , O! none but Christ , none but Christ ; there 's my Arke , there 's my rest , there 's my refuge , there I shall fiinde reliefe and releasement , or else no where : Christ will be a calme to me after a storme , he will dispell and drive away all these clouds , he will hold my head above the water , and keepe me from sinking ; he will be light and joy , and unspeakable solace after al these distempers : thus the poore afflicted soule , as a Prisoner of hope ( as the Prophet speakes , Zach. 9. 12. ) returnes unto Christ , as to it 's strong hold : Christ is called the propitiat orie , Rom. 3. 25. for as the propitiatorie covered the Arke , and the Law in the Arke , which was The hand-wrighting of ordinances against us , Col. 2. 14. from the presence of God ; so Christ covereth our sinnes , and putteth himselfe betweene us and the indignation of his Father . The Apostle saith , As many as are of the workes of the Law , are under the curse , for it is written , cursed is every one that continueth not in all things which are written in the booke of the Law to doe them , Gal. 3. 10. So that there is no help but to fly to him for succour . Moses was a type of Christ , where it is said , that Moses his chosen Servant , stood before him in the gapp to turne away his wrathfull indignation , that he may not destroy his people , Psal. 106. 23. So Christ , the Mediator of the new Testament , must come betweene God and us , that the may not behold us but in him . The Saints finde that in him only is a full sufficiencie to refresh them , and to quench and coole all the heat of their sinnes , and of Gods wrath : farre otherwise it is with Idolaters , and such as worshipp false Gods ; when they have done all they can , they are not satisfied , they finde no ease , nor no way to take away the sting of conscience ; They multiply their sorrowes , as David speakes , Psal. 16. They doe punish and afflict themselves many wayes , seeking all meanes to make some satisfaction for their sinnes , to coole the burning heat of their guilty conscience , but when they have wearied themselves , they can finde no ease or rest , for that is only to be found under the shadow of this Apple-tree , where the Church here taketh her delight and is set downe : so that the Churches prayer is the same with that of David , Psal. 91. 4. that she might dwell under his protection , and abide under the shadow of his wings , that he would cover her with his feathers ; his faithfulnesse and truth being applyed to her by faith , it may become hers , and so be unto her a shield and buckler .

Lastly , In that she doth not only delight under his shadow , but addeth , his fruit is sweet unto my palate , or tast : Observe , That the Saints are sweetly , and fully satisfied with all good things in Christ . All the faithfull feed upon Christ , and are nourished with all heavenly food , even with all the fruits of his mediatour-ship . And what is wanting in him ? Who is made unto us of God , wisedome , righteousnesse , sanctification , and redemption , as the Apostle saith , 1 Cor. 1. 30. It pleased the father that in Christ , should all fulnesse dwell , Col. 1. 19. from whom wee receive all spirituall blessings in heavenly places . The water of the Rock and the Manna in the Wildernesse were the signes , that Christ should spiritually feed and refresh his people . Now from the redundancy and overflowing fulnesse of all good things in Christ , the Saints have there sufficiencie and fulnesse , Of his fulnesse wee receive grace for grace , Joh. 1. 16. that is , graces answerable to every communicable grace of Christ , that as face answers face in water : so we may be made answerable to our head ; now then let us eate of these apples in faith , digest them by meditation , and we shall find in them more sweetnesse , than the Israelites did in their Manna , ; tast , and see how good the Lord is , as it is in Psal. 34. 8. every fruit of Christ's mediation , is an Apple of life , and every leafe of this Tree , serveth to heale the Nations withall , Revel. 23. 2. Now the Church being fully satisfied with all good things from Christ , which she doth here declare , not only by this allegorie of an Apple-tree , but also by a banquet , for she addeth in the next verse , saying :

Vers. 4. He brought me into the Banquetting house , and his Banner over me was love .

The great Kings , and noble Princes of the world , doe use to entertaine one another in sumptuous and royall banquetring houses , in which they doe use to set before them all the dainty things which can be gotten for money : So here , the most high and glorious King of Kings , bringeth his beloved Spouse into the banquetting house , which doth excell all the banquetting houses of earthly Kings .

In this verse , wee have a narration of the plentifull provision Christ makes for his Church : wherein are uttered two glorious favours , and manifestations of Christs love unto her .

First , By his conveying her into the Banquetting-house , or , by a speciall adjunct termed , The house of Wine .

Secondly , By his spreading his banner over her , termed from the effect , dilection Or love .

He hath brought me , &c.

By this forme of speech she declareth her owne inabilitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Venit , unde in High . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Venire fecit adduxit , introduxit . to come unto this heavenly banquet , that Christ had provided for her , and doth withall declare the sweetnesse and efficacie of Christ's grace , working by the secret operation of his spirit inclining her heart , and swaying of her will , and so maketh her partaker of all his heavenly treasure .

Hence , Observe ,

That wee cannot partake of the heavenly treasures which are in Christ , but through the operation of his owne spirit . He ( to wit Christ ) brought me , &c. No man ( saith he ) commeth unto me , except the Father that sent me draw him , Joh. 6. And the Apostle doth fully shew , that al the grace we receive from Christ , is from the powerfull working of his Spirit , 1 Cor. 2. It is Christ that doth comfortably and sweetly introduce his beloved Spouse into the house of spirituall delicates .

The Church nameth the place into which Messias brought her .

To the banquetting house .

In the originall it is , Beith haijn , domum vini , the house of wine : it must needs be meant of the wine-celler , the place where wine is kept ; or the banquetting house where wine is drunk , for Cellers are called the Treasuries , or store-houses of wine , in Chron. 27. 27. now because a wine-Cellar is a low vault under the ground , dark , and cold , it may rather be taken for the banqeutting-house , alluding to Kings of the earth , who use to entertaine one another in sumptuous and royall banquetting houses .

Now wine is very comfortable to the nature of man it slacketh his thirst , it cheareth his heart , Psal. 104. 15. it causeth him to forget his sorrow and miserie , Prov. 31. 6. 7. it comforteth the sick by cherishing and augmenting the vitall spirits , it is also said to be delightfull to God , because it was offered up in sacrifice , ( as I observed in Chap. 1. vers. 1. ) by a Synechdoche , it is put for all fragrant , sweet , and comfortable things in the world . Now by this , the Church signifies an increase of grace from Christ ; the shadow of Christ was a comfort unto her . but to be fed under that shadow with delectable fruit , that caused greater comfort : but now to be brought into a banquetting house and to be refreshed with fragrant wine , this must needs be exceeding , and farre more comfortable unto 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 is wrought in our hearts by the displaying of the banner of Christ's love over us . All that we can doe is nothing if there be not this principle of love : hence saith the Apostle , The love of Christ constraineth us , 2 Cor. 5. 14. And we read of the woman in the Gospell which washed the feet of the Lord with tears , and wiped them with the hairs of her head : from whence proceeded all this ? Was it not because shee loved much ? And why did shee love much ? Because ( saith Christ ) Many sins were forgiven her . Shee had felt the banner of his love spread over her in forgiving her many sins , and this did draw her to love him exceedingly . The Apostle doth reckon up all the fruits of Christs spreading of his love abroad in the hearts of the Saints , saying , We rejoyce in tribulations being justified by saith , knowing that tribulation bringeth patience , patience experience , experience hope , hope maketh not ashamed , because the love of God is shed abroad in our hearts , by the holy Ghost which is given to us , Rom. 5. 3 , 4 , 5. When the soul comes to the assurance of faith , by the displaying of Christs banner of love in the Gospell , then neither tribulation , nor anguish , persecution or famine , nakednesse , or perill of sword , shall be able to separate them from the love of Christ , but they shall be more then Conquerours through him that loves them , as the Apostle saith .

Hence learn what is the chiefe duty of the Ministers of the Gospell , namely , to spread before men the Banner of Christ's love ; yea , to publish and lay open the riches of his love to mankind , in offering himselfe to be a ransome for the sins of the world , to draw men out of carnall misery , unto a most happy , spirituall , and blessed condition . Then extoll and lift up the Ensigne of Christ's love , and display the banner thereof , that men may be gathered in unto it . The Ministers of the Gospell should spend their whole force this way , that men may be drawne to Christ ; who will seek after that which he knows not of ? And who would not seeke after some precious Jewell ? O then ! tell people where this Jewell , this pearle , this treasure is , that they may seeke after it : Display the Ensigne of Christ's goodnesse , mercy , grace , and love , that people may be provoked to praise Christ , and yeild obedience unto him . So far concerning the narration of Christ's favours ; now followeth the Churches request .

Vers. 5. Stay me with flagons , comfort me with apples , for I am sick of love .

Here we have a wonderfull effect of those former things which shee spake of ; she compared Christ unto an Apple tree , under whose shadow she tooke delight , and sat downe , and his fruit was pleasant unto her pallate . He brought her into the house of wine , by the displaying over her the banner of love . Hence it is her heart is so much taken and ravished with love towards him againe , that shee is love-sick , and ready to swoon therewith , and cryeth out to have them stay her up with Flagons , and to comfort her with Apples .

In the words we have ,

First , a request of the Church , and this is two-fold ; shee saith ,

1. Stay me with flagons . 2. Comfort me with apples .

Secondly , we have the Churches reason of her earnest request , in these words , For I am sick of love .

The thing shee so much requesteth is spirituall sustentation and strength , compared with flagons of wine , and the savour of Apples . So that looke how comfortable wine is to the heart , and the savour of pleasant apples to the sense ; such , and much more is the sense and sweetnesse of Christs graces to his Church .

Stay me with flagons , &c.

Stay ) or sustaine , strengthen , prop , or uphold ye me . The similitude is drawne from hence , when a Virgin is betrothed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inniaeas fuit , imposuit , fulcivit , sustentavit . and through the vehemency of her love towards her beloved , is sick and swooneth . So here , the Church having tasted the sweetnesse of those Apples , and of that heavenly wine , hath such a desire of Christ , that makes her breake forth into this patheticall exclamation , or suddaine outcry , Stay me with flagons , &c.

But unto whom doth shee cry out for these flagons , and for these sweet Apples ? She seemeth not to direct her words unto Christ , for she speaketh in the Plurall number , and not unto one single person , saying , Stay or uphold ye me . Most thinke that shee speaketh unto the Ministers of Christ , and other Christians , that they might uphold and stay her , applying the comfortable doctrines of the promises of the Gospell unto her heart and conscience , because of her owne infirmities , and the want of the feeling of Christs love and graces . For spiritually we are sustained and strengthned by words and promises of Christ , these comfort the heart , these quicken the spirit , these strengthen the weake faith , as the Apostle James saith , Be yee patient , strengthen your hearts , for the comming of the Lord draweth nigh , Jam. 5. 8. And saith Paul , I long to see you , that I may impart unto you some spirituall gift , to the end you might be established or strengthned , Rom. 1. 11. Now then the Church calleth unto those into whose hands Christ hath committed these treasures to deliver unto her , towit , those faithfull Servants , the Apostles and Prophets , and all holy teachers , for by the ministry of these , the Lord hath delivered unto his Church all those heavenly mysteries of Salvation ; and so the Apostle speaks , That which I have received of the Lord ( saith he ) I also have delivered unto you , 1 Cor. 11. 23. And thus the Apostles were said to Confirme ( or establish ) the souls of the Disciples , Acts 14. 21 , 22. Now the Church doth direct her Speech unto them , not as unto the Authors , but as unto the ministers of those things : for shee knoweth that they be wholly and altogether in Christ . They are but as Stewards and dispensors of the mysteries of God , 1 Cor. 4. 1.

Hence Observe ,

That Christians in distresse desire to be comforted of others .

Many times when we are not able to apply the promises of comfort unto our selves , yet others may so apply them , that we may be comforted . The Church addeth .

With flagons .

By Flagons no doubt she meaneth by the figure Metonimie , the thing containing , for the thing contained : to wit , the Wine in those Flagons , which must needs be meant of the wine of consolation , and of grace and favour . So the cup is put for the wine therein , Luk. 22. 20. Now by Flagons is meant of the distribution of all good things in the Banquet of this Gospell of Christ . When David had brought the Arke of God unto his place , and had Offered Burnt-offrings and Peace-offrings , and blessed the people , He dealt to every one of Israel , both man and woman , to every one a loafe of bread and a good piece of flesh , and a Flagon , 1 Chron. 16. 1 , 2 , 3. Meaning a Flagon of wine . And there is mentioned , in Hos. 3. 1. Flagons of 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 take the words for a narration , then the comfort of Christs goodnesse and mercy is set forth in the refreshing his people by his word and spirit . But if wee take them prayer-wise , Let him embrace me , &c. then they hold forth the faith and thankfulnesse of the Church , because shee seeth Christ present , administring comfort to her , even in a fainting condition .

Hence Observe , First ,

That it is in Christs power alone to support and comfort his Church , by the ministry of his Spirit .

It is not in Paul that planteth , nor in Apollo that waters , but in Christ , that giveth the increase , 1 Cor. 3. 6. therefore though she had called to others for help , yet here she acknowledgeth all the efficacie to be from Christ , he doth stay her up with both his hands , when she is ready to faint .

Secondly , note .

That it is a marveilous comfortable thing unto the Church , to see Christ presentewith her , by his spirituall power and grace .

His left hand is under my head , as a Pillow for me to be refreshed on , when by reason of sinne the whole heart is faint , and the head is sick , then Christ doth comfort the poore afflicted consciences , in the forgivenesse of sinnes , by the applying his owne righteousnesse , and the consolations of the spirit : So that the Saints can say with David , when my flesh and heart faileth , God is the Rocke of my heart for ever .

VERS. 7 , 8 , 9.

I charge you , O ye Daughters of Jerusalem , by the Roes , and by the Hindes of the Field , that yee stirre not up , nor awak my love till he please .

The voice of my beloved ; behold ! he commeth leaping upon the mountains , skipping upon the hils .

My beloved is like a Roe , or a young Hart , behold ! he standeth behind our wall , he looketh forth at the Window , shewing himselfe through the Lattesse .

IN the former part of this Chapter , wee have seene how Christ calling himselfe a Rose and a Lilie , giveth us to understand , that in him is the Fountaine of all grace , and the fulnesse and perfection of all sweet and heavenly treasures . Also , that from his sweetnesse and beautie , his Church is made so sweet and com●ly that she excelleth all other Daughters , as farre as the pure white Lilie doth the Thornes . Then she setteth forth the praise of her well beloved , by a like comparison ; namely , that as the Apple-tree excelleth the trees of the forrest : so doth he excell the Sonnes .

And further she declareth , that by the comfortable shadow , and fruit of this tree , she being led into the house of wine , she is made partaker of all heavenly blessings in him , and by the feeling of his love , she is sick of love towards him , calling for a further supply of grace , and is embraced , comforted , and supported by Christ . All which is contained in the first six verses of this Chapter .

Now to proceed . In these three Verses we have .

First , A strict charge given , that this peace she enjoyed , may not be interrupted , verse 7.

Secondly , A Declaration of Messiahs comming , together with the discovery thereof , verses , 8 , 9.

First , Wee have a vehement charge given to all the Members of the Church , I charge you O ye Daughters of Jerusalem , &c.

Secondly , The manner of the charge , By the Roes and Hindes of thee Feild .

Thirdly , The matter of the charge , That yee stirre not , nor awake my love .

Fourthly , The duration or continuance of the charge , untill be please .

Here ariseth some difficultie , to finde out whether it be Christ or his Church that giveth this charge ; by some of our English translations , it seemes to be Christ , because it is read , That you awake not my love untill she please ; for if it were the Church , she should say , That you awake not my love untill be please . But it is not very easily discussed by the Hebrew text : for the word Ahabhah , love , is feminine : and if the Church call Christ her love , the construction is with a verbe of the feminine gender . Some doe expound this charge to be Christs , which he should give unto the false Brethren , and false Churches , such as were degenerate Assemblies of Idolaters , that they doe not molest that sweet peace and rest of the Church , which she had obtained in him . But I rather take it , to be the charge of the Church , not to her false Sisters , but unto her companions , that they doe not by any miscarriage or rude behaviour of theirs , cause Christ to withdraw himselfe , or to hide or ecclipse his love .

The reasons of this interpretation are ,

First , The originall will indifferently beare either .

Secondly , She had authority to command , as shee doth in verse 15. saying , Take us the Foxes , &c.

Thirdly , The words preceding , and following after , are the words of the Church .

Fourthly , She doth apply the words unto the Daughters of Jerusalem , her fellow friends , unto whom shee often speaketh , as in Chap. 1. vers. 5.

Let us now descend downe unto the words in particular .

I charge you , &c.

The Hebrew word here translated , I charge , signifieth to sweare , or to adjure , or earnestly to charge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septem , Inde Niphal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●uravit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cum , puncto sinistie , satiatus saturatus fuit . &c. It hath also the signification of seven , which is a mysticall number , Gen. 2. 3. and some give the reason of it to be this , because an oath is confirmed by seven , that is by many witnesses . The word also signifieth to satisfie , because he to whom we sweare must be contented . An adjuration is neere of kinde to a curse , and sometimes one is put for an other , as appears in Gen. 24. 8. Josh. 6. 26. Hence it sheweth the weightinesse of this speech .

Hence Observe .

That the Saints are very serious in the things of Christ .

Here the Church layes such a weighty and strict charge on the Daughters of Jerusalem . True , good , gracious , and heavenly impressions upon the heart , will be very strong and vehement in expressions , as here the Churches are , saying , I charge you , &c. Now followeth the parties thus charged .

O ye Daughters of Jerusalem .

By these Daughters , no question , she meaneth such as wished well to the Church , and had somewhat to do therein , such as were the severall Members of her . But though these Members are expressed by the daughters of Jerusalem , yet so , as there by is comprehended all the faithful , wheresoever dispersed . Hence it is said , that the Law shall go forth of Zion , and the word of the Lord from Jerusalem , to other Nations and people , as the Prophet speakes , Isa. 2. 3. Wee had occasion to speake of the Daughters of Jerusalem already , in Chap. 1. 5. yet give me leave to add one thing , which I omitted there , namely , to observe that the Church is called by the name of Jerusalem , or the holy Citie . The Church may well be called Jerusalem , and that from such resemblances as these .

First , Jerusalem was the chiefe metropolitan Cittie of the Jewes . So the Church hath the greatest advantage or precedencie above all other societies whatsoever , because unto her Members are committed the Oracles of God , as the Apostle speakes of the Church of the Jewes , Rom. 3. 2. unto whom also pertained the Adoption , and the glorie , and the Covenants , and the giving of the Law , and the service of God , and the promises , Rom. 9. 4.

Secondly , Jerusalem was eminenter then other places , for it is said , they went to Jerusalem , and down to Aegypt , and other places : so the Church , is from above , Gal. 4. 26. because it hath its originall from above , and steeres its course towards heaven above .

Thirdly , Jerusalem was a Cittie compact in it selfe , Psal. 122. 3. So is the Church the body of Christ , compact and knit together , by joynts and legiaments , as it is in the naturall body : for so the Apostle telleth us , that The whole body ( of the Church ) is fitly joyned together and compacted , by that which every joynt supplyeth , &c. Ephes. 4. 16.

Fourthly , Jerusalem is a free Cittie , and had many , Citie-priviledges and immunities : so is the Church , Ga● . 4. 26. Jerusalem ( or the Church ) which is above is free . The Law was delivered in a most terrible manner on Mount Sinai , and the effects thereof was nothing but bondage ; but after it was sent out of Zion , and out of Jerusalem , with the Spirit of grace and adoption , and brings with it cheerefulnesse and libertie , so though Agar ge●dereth to bondage , yet Jerusalem which is above is free .

Fifthly , Jerusalem was the seat of God , chosen from all places of the world , as appeares , Psal. 132. 13 , 14. For the Lord hath chosen Zion , ●he hath desired it for his habitation : this is my rest for ever , here will I dwell , for I have desired it . So the Church of Christ is his seate , where he dwels , and holds forth the word of life , and distributes the rich treasures of grace and glory , and doth beutifie it with all heavenly excellencies and priviledges of salvation .

Sixthly , Jerusalem was the joy of the whole earth , Psal. 48. 2. So is the Church , the joy and comfort of the word ; what are all the men in the world besides ? the Church is the seate of saving truth , and is built upon the foundation of the Prophets and Apostles , so that the Church is the depository of the truth , that orbe out of which this glorious light shines forth ; and unto the Church pertains the Covenant , and the promises as you heard before . So much for the Parties charged .

Now wee proceed to the manner of the charge .

By the Roes , and by the Hindes of the Field .

Some render these words thus : Tarry ye abroad with the Roes , or with the Hinde of the field . Wee may understand it thus , Yee that are by the Roes , that is , yee that feed your flocks abroad in the Feilds , where the Roes and Hindes runne . The meaning may be this , get you abroad for a while , take your pleasure , and doe what you will , only disquiet not , neither vexe my beloued . This is spoken by the Church , after the manner of men and their wives , who when they would talke off secret matters , or take their rest and be quiet , will bid their Children and servants get them abroad , and recreate themselves , where they will , for a while . Indeed some take the words , as if the Oath were by the Roes and by the Hindes , which cannot be but improper and onely figurative , because Oathes and Adjurations are by the name of God onely , Deut. 6. 13. We may read it among the Roes , so doth Arius Montanus , rather then by the Roes , because the Letter Beth is here prefixed , which signifieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In capreis . in , Or among , more properly then by . The Church doth in her charge to the Daughters of Jerusalem , take these creatures , to wit the Roes and Hinds , as witnesses against them if they neglect their charge : an example we have in Deut. 30. 19. I call Heaven and Earth ( saith Moses ) to record this day against you , &c. This obtestation of Heaven and Earth , is meant the creatures in Heaven and Earth . We have the like expression in Josh. 24. 27. This stone shall be a witnesse ( saith Joshua ) unto us , for it hath heard all the words of the Lord . This figurative Speech is as much as if Joshuah had said to the people thus , this stone shall as truely witnesse against you , if you shall falsifie your promise and Covenant , as if it had heard the words that were spoken .

Hence Observe ,

That unreasonable creatures are called to testifie against men that deale falsly with Christ . Suitable to this is that in the Prophet , Jer. 2. 12. Be astonished O yee Heavens at this , and be yee horribly afraid , be yee very desolate , saith the Lord . Implying , that the very senselesse creatures , were they apprehensive of such evills , would abhor such dealings , and tremble to thinke what the issue of them would be , or that such courses were such as might justly fill Heaven and Earth with astonishment .

And so in Isa. 1. 2. Give eare O Heavens , and heare O Earth , &c. Because men are obstinate and senselesse , the dumb creatures are called upon as more ready to heare and obey Gods word then they , and are therefore witnesses for God against them . And in Psal. 50. 4. He will call to the Heavens to judge his people , that Heaven & Earth may beare record . And in Job 20. 27. The Heavens shall reveale his iniquity , and the Earth shall rise up against him .

Let us consider the nature and condition of these Roes and Hinds , and then we shall see how fitly they are here brought in , in this obtestation or adjuration .

1. The Roes and Hinds are wild Beasts of the Field , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Militia , congregatio populi , axercitus . and have their names of Armies and Powers : and by wild Beasts , the people of the world , who are not of God , are named : so that his people are admonished not to provoke Jesus Christ , least these wild Beasts among whom they live , should be made instrumentall to afflict them .

2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot , as in 2 Sam. 2. 18. which being referred to Gods judgements , may signifie the swiftnesse of Gods judgement on them that shal break this adjuration .

3. These creatures are also commended for their mutuall love one to another : by them is the love betweene man and wife set forth , as in Prov. 5. 19. Let her be as the loving Hind , and as the pleasant Roe , &c. That as the Males and Females of these Beasts doe dearly love one another , so is the unfeighned love betweene man and wife , and also betweene Christ and his Church ; for Christ himselfe is likened to a Roe , or young Hart , in Vers. 9.

4. These Beasts are very much desirous of the highest places : this is a property given by the Prophet Habakkuk to the Hinds , when he saith , The Lord will make my feet like the Hinds , and he will make me walk upon mine high places , Habak. 3. 19. So should the Saints walk on high places , and not remaine below on Mountaines of Earth , but we should Mount up to Heaven in our hearts , the hill of Gods holinesse , and of our happinesse , unto which Paul ascended in the vision of his soul , and unto which Stevens heart and eye was lifted up in the end of his Apology , because his defence was in the Heavens . All our Salvation , joy , and happinesse , commeth not from the Mountaines of flesh and blood , but from the Heavens .

5. These creatures were often made a prey , and over-reached by the Huntsman ; therefore Christ himselfe is called Aijeleth Kashacar , The Hind of the morning , Psal. 22. 1. Who in that Psalme is extreamly hunted with Doggs of the Evening : so are all the Saints hunted by the men of the world .

6. These Hinds are very charitable one unto another : it is reported of them , that when they swim over a River , the first sustaineth the second , and the second upholds the third , &c. Thus the Saints are exhorted by the Apostle to beare one anothers burthens , and so fulfill the Law of Christ , Gal. 6. 2. Not looking every man on his owne things , but every man also unto the things of others , Phil. 2. 4.

Thus in some measure all the Saints may be likened to the Roes and Hindes of the field : not that they were to sweare by them , but for whose sake and by whose means they were to take themselves bound , as by a Solemne Oath , not to stir or provoke Christ by any miscarriage whatsoever . Thus far for the manner of his charge , now followeth the matter thereof .

That yee stir not up , nor awake my love .

The words may be read , If yee stir , and if yee stir up , or , If yee awake , and if yee awake up : for they are both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vigilavit , excitatus fu it . Trausitive excitavit . of one signification , save they differ in forme , and being both referred to the Love after mentioned , they meane a stirring up more or lesse . The word If used in Oaths and adjurations is a prohibition upon penalty , as in Gen. 21. 23. Sweare unto me here by God , If thou shalt lie unto me . That is , that thou wilt not lie , as Psal. 89. 35. Once have I sworne by my holinesse , if I lie unto David . That is , I will not lie unto David . And in Mark . 8. 12. If a signe be given , which is explain'd in Mat. 16. 4. A signe shall be given . And so if they shall enter into my rest , Heb. 3. 11. Psal. 95. 11. which the Apostle , openeth thus , He sware that they should not enter , Heb. 3. 18. It is an imperfect Speech , where an imprecation is understood .

Stirring ) is opposed unto sleep , and quietnesse , as sitting still : The Lord is said then to stir up , or awake , when he delivereth his Church out of trouble , as in Psal. 78. 65. Then the Lord awaked as one out of sleep , &c. That is , he stirred up himselfe to punish the Philistims , whereas before he seemed to sleep . And the Church then stirreth up the Lord , when it earnestly prayeth for such deliverance , as in Psal. 44. 23. Awake , why sleepest thou O Lord ? saith the Church ; but these things are spoken Ad captu● humanum , after the manner of men , for properly , he ●hat keepeth Israel , slumbereth not , nor sleepeth not , Psal. 121. 4. We may apply this unto the stirring & provoking of Christ by sin , for which he doth often chastise and correct his people , as appears in Exod. 23. 20 , 21. Behold ( saith the Lord ) I send an Angell to keep thee in the way , and to bring thee into the place , which I have prepared . Beware of him , and obey his voyce , provoke him not , for he will not pardon your transgressions , for my name is in him . The Angell here spoken of , is Christ , as appears by this , that he hath power to pardon sin : and Gods name is in him , that is , he is essentially God : for Gods name and attributes are his very essence . So that the charge is not to provoke or stir up Christ to indignation by sin , or any miscarriage : It followeth the title here given unto Christ .

My Love .

This word My is not found in the Originall , but we may understand it my love , to wit , Christ her beloved , who is called Love , by an excellency , as in Song 1. 4. Righteous persons were called righteousnesses . God is love , 1 John 4. 8. and is most worthy to be loved . The Church is called by the name of love in Song 7. 6.

Lastly , we have the duration or continuance of this charge .

Vntill he please .

Vntill it please ) or untill he please , meaning Christ : and if we take it for provoking of Christ by sin , it is meant never : for so the word untill doth often signifie , as in Isa. 22. 14. this iniquity shall not be purged from you untill yee die ; that is , never : and it is said , Michal had no Child untill the day of her death , 2 Sam. 6. 23. That is , shee never had any Child .

Or , it may be meant of Christ's comming in the flesh , and then we must take it thus : the Daughters of Jerusalem are charged to suffer affliction under the Law , being shut up unto the faith that should be revealed , which Law was a School-master unto Christ , Gal. 3. 23. And the Church was as a Child in her nonage , under Tutors and Governors , under the Law , Vntill the appointed time of the Father , Gal. 4. 1 , 2. Now I say according to this Interpretation , they were charged to waite in faith and patience , unto the comming of the Lord , as it is in Jam. 5. 7. 1 Pet , 5. 6 , 7. and not to provoke him by Murmuring , or otherwise , through feare or unbeliefe . Now from this weighty charge , Observe ,

First , That we ought to be carefull not to disquiet Jesus Christ , whilst he seeks our quiet . The Apostle adviseth us not to grieve the holy Spirit , adding this reason , Because ( saith he ) by it yee are sealed unto the day of redemption , Ephes. 4. 30. So are we also on the other hand to please the Spirit , as we would not turne away the Seale of our salvation The Prophet tells the reason why the Lord fought against his people , Because ( saith he ) they rebelled , and vexed his holy Spirit , Isa. 63. 10.

Secondly Observe ,

That Christ is the Churches love . The love of the Saints may be divided and branched out to creatures , some love to one creature , and some to another , but all the streame of their affections meet in Christ , as the Rivers meet in the Sea , and as the Sun-beams meet in the Sun . As Christ eternall , exceeding , rich love is fastened onely upon the Church , for indeed his love grows and plants it selfe there : So a believers love is fixed onely upon Christ , as upon its proper and onely object .

Thirdly , in that this adjuration is limitted to the Beloveds will and good pleasure : if we take it for provoking by sin : Observe ,

That our great care must be , not at any time to sin against Christ , to provoke him to wrath . Job saith that faire weather commeth out of the North , but with God is terrible Majesty , Job 37. 22. The meaning of it is this , that though the creature may be pleasing and flexible enough , and there may be faire quarter betweene man and man : yet not so with God ; if he be once provoked , with him is terrible and dreadfull majesty : and thus it is said of Christ in the forenamed place , Exod. 23. 21. Beware of him , and obey his voyce , provoke him not , for he will not pardon your transgressions , for my name is in him . When we sin against God , we have a Mediator to goe unto : but when we sin against Christ we have no Mediator unto him , therefore it is a dangerous thing to sin against Christ , for then indeed we sin against a Mediator .

Lastly , if we take this limitation to the beloveds good pleasure , for his comming in the flesh , when she might injoy a greater manifestation of his presence : then Observe ,

That the Saints are patiently to wait for those good things that are promised them in Christ . Here the Daughters were adjured not to provoke Christ by unbeliefe , or impatience or murmuring , but patiently to wait for Christs appearance . Suitable unto this is that of the Apostle when he tells the Hebrews that after they had done the will of God , they had need of patience , that they might receive the promise , Heb. 10. 36. That is , they were patiently , without grudging or murmuring , to wait for the good things promised them . The Saints that lived before Christs comming in the flesh , were to wait with patience for the day of his appearance : and so now the Saints since his comming in the flesh , must also wait for his last comming in glory , as we have it in the Apostle James . Be patient therefore Brethren , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto the comming of the Lord , James 5. 7. The word Translated Patient , signifies to be long patient , or to suffer with long patience : so that the Saints are exhorted to wait with patience and long-suffering , untill they receive the Crowne of glory which is laid up for them .

Thus far of the Charge given to the Daughters of Jerusalem , not to provoke or stir up Christ by sin , or to be impatient of his comming . Now followeth a declaration of Messiah's comming , together with the discovery thereof .

VERS. 8. The voyce of my Beloved , Behold , he commeth leaping upon the Mountaines , skipping upon the Hills . VERS. 9. My Beloved is like a Roe , or young Hart , &c.

The Church still continueth speaking , either declaring her owne sense , or the actions of her Beloved : all tending to expresse the mutuall affections one towards another ; and in respect of Christs neare approaching , either in the discoveries of his grace , or his comming in the flesh ; the Spouse breaketh out and rejoyceth to heare the Bridegrooms voyce , and declaring this joy of hers unto her friends , she saith , It is the voyce of my Beloved , &c.

In the words we have uttered ,

1. The Churches sense and feeling of Messiah's approaching in the gracious discovery of himselfe .

This sense and feeling of Messiah's approaching is laid downe .

1. From the knowledge shee hath of his voyce . 2. From the knowledge of his pace .

The voyce is made excellent by the subject , when shee saith , It is the voyce of my Beloved .

The Pace is made excellent .

1. From the word of attention , Behold . 2. From the speedinesse thereof , by saying , He commeth leaping over the Mountaines and Hills . Afterwards by comparing him in that respect , to the Roe , or young heart , in Vers. 9.

The voyce of my beloved .

By the voyce here is meant the word of Christs grace , and the Preaching of the Gospell , which the Church knoweth to be Christs voyce , and therefore receiveth it with joy : now in that shee doth acknowledge his voyce notwithstanding her former distempers . Hence Observe ,

That the Saints doe and may discerne the voyce of Christ , yea , and that in a weake and distempered condition . This is testified by Christ , when he saith Every one that is of truth heareth my voyce , John 18. 37. And againe he saith , My Sheep heare my voyce , John 10. 3. And they know not the voyce of Strangers , Vers. 4. It is said of the Jewish Rulers that dwelt in Jerusalem , that they knew not the voyce of the Prophets , Acts 12. 27. That is , they slighted their doctrines , and hearkned not unto them . Hence it is said , to day if yee will heare his voyce , Heb. 3. 7. Now the Sheep of Christ they can discerne Christs voyce , they can ( as Job saith ) tast words by the eare , Job 12. 11. They have a spirituall tast , a discerning relish in their ears , because they have the Spirit of God , and therefore relish what is suitable and agreeable to the Spirit .

But now the great Question is , How we shall know the Voyce of Christ from the voyce of strangers ? How shall we understand the word , and know the truth from error , light from darknesse , & c ?

For answer hereunto , consider .

1. That the Voyce of Christ hath a supernaturall power and majesty in it , which carries its owne evidence with it . How doe we know light to be light but by that evidence of light that it hath in it selfe ? How doe we know fire to be fire but by that evidence of heat that it hath in it selfe ? So the word and voyce of Christ carries such a majesty and power with it , to cast downe , to raise up , to kill , and make a live , that it carries its owne evidence in it selfe . Hence it is that the Apostle saith , that the word of prophecy doth judge and convince the unbeleiver , and it makes manifest the secrets of the heart , 1 Cor. 14. 24 , 25. That is , the unbeleivers false perswasions of God , and his lusts and desires shall be discovered and convinced by the word . And againe he saith , For the weapons of our warfare ( meaning the spirituall applying of the word to the resisting of their enemies ) are not carnall ( such as naturall men have recourse unto , and d●e great things by : As namely , riches , friends , honour , eloquence , favour of Princes , and the like ) but mighty through God , or to God , for the accomplishing of his will , moving the heart , and convincing the Conscience by the Spirit , and punishing those that withstand the Gospell , by the pulling downe of strong holds , casting downe imaginations ( or the reasonings of the soul ) and every high thing that exalteth it selfe against the knowledge of God , and bringing into captivity every thought to the obedience of Christ , 2 Cor. 10. 4 , 5. No adverse power being able to stand before the power of Christs voyce , or to withstand it .

2. The Saints have the spirit of Christ to lead them into all truth , John 14. 16. That is , not simply and absolutely , but into all truth necessary for them to know , whereby they may judge and discerne of the voyce of Christ : So that the Saints have a faculty to discerne of such food as is agreeable unto them : and also to reject that which is not fit nourishment , and to let it goe . As there are in nature , passages fit for concoction , and digestion , and also for rejection ; so there is in the souls of the Saints , to receive that which is wholesome food , and fit for the soul and Spirit .

Object . But some may say , How shall we out of our owne breasts , without the allowance and approbation of those that are learned , be assured that it is the holy Ghost that doth so guide us in the way of truth ?

Answ. That whereas the Apostle Paul for assurance of our salvation , and that we are undoubtedly the Children of God , alledgeth , That we have received the Spirit of adoption , and that Spirit beareth witnesse to our Spirits , that we are the Children of God , Rom. 8. 16. Now it may as well be demanded of them , that feel this assurance in their souls , how they know it to be the true Spirit of God which doth assure them ? which is to contradict the Apostle , and to deny the principles of Religion , against such there is to be no disputation . The same Spirit which doth witnesse unto us , that we are the Children of God , and cannot deceive , doth also assure us of the true voyce of Christ , in the interpretation of the Scriptures , and it doth assure us so , that we cannot be deceived . It is true , that the naturall man ( as Paul saith ) perceiveth not the things of the Spirit of God , for they are foolishnesse unto him : neither can he know them , because they are spiritually discerned , 1 Cor. 2. 14. The divine writings of God will not stoop to the naturall spirit of man , neither will the divine Scriptures be understood , but of such as have received the Spirit of Heaven , and them unto whom the Lamb Jesus Christ shall unseale the Book of Life , Rev. 5. Therefore we must bring the Spirit of the Scriptures , for the understanding of the Scriptures , and he that is spirituall ( saith the Apostle ) judgeth all things , &c. 1 Cor. 2. 15. That is , the spirituall man discerneth and understandeth all things which are of God , and that belong unto eternall life .

Secondly , in that the Church saith , It is the voyce of my beloved , Observe ,

That Christ is beloved of his Church in what condition soever shee is in .

Although the Church were weake and ready to faint , and felt but little divine assistance , neither had shee but small discoveries of Christ , yet shee saith , It is the voyce of my beloved . The Saints , even in spiritual desertions , when Christ hideth his face , and vaileth himselfe from the soul : I say , then the Saints are enough wel-pleased in Christ , though the tentation be full of amarulency and bitternesse , yet in Christ himselfe there is abundant sweetnesse and satisfaction . Hence was that resolution of Job , Though he kill mee , yet I will trust in him . Hence it is also said of the Children of God , That though they walke in darknesse , and have no light at all , yet they will trust in the name of the Lord , and stay themselves upon their God , Isa. 50. 10. Believers can say in the middest of feares , tentations , and afflictions , It is the voice of my beloved . Thus much for the Churches acknowledgement of her sense , and feeling of Messiahs approaching , and gracious discovery of himselfe unto her , and that by the discerning of his voice .

Now followeth the acknowledgement she makes of Christ by his pace , which is prefaced with a word of attention , and after set forth , to be very speedy in these words .

Behold ! he commeth leaping upon the Mountaines skipping upon the Hils .

Behold ! is a word of attention , of admiration , and of asseveration , as you heard in chap. 1. 15. Behold how my beloved comes running like an Hinde .

Hence Observe .

That the approaches and drawings neere of Christ unto us , is matter of great observation .

When the Prophet Isaiah foresaw Christ comming to assume flesh , he cries out , Behold a Virgin shall conceive &c. Isa. 7. 14. The Ancients saw Christ comming afarre off . Abraham saw his day and rejoyced : but when John Baptist commeth , he saith , Behold the Lamb of God , for the succeeding ages of the Church , the Saints beheld Christ ascending to heaven , from whence he first descended : surely it should be our worke to contemplate Christs approachings to us in his spirit , and in the gracious discoveries of himselfe unto us , in this last age of the world .

Thus farre the preface : Now followeth the manner of his comming , which is first set forth to bee speedy .

He commeth leaping , &c.

The manner of Christs comming , is set forth unto us by the similitude taken from the Roes and Harts ( whereunto Christ is likned in the next verse ) which are swift and speedy in their running , and skip upon hills and rocks : as the Prophet Isaiah speaking of the glorious effects of the Gospell , saith , The lame man shall leape as an Hart , Isaiah 35. 6. that is , he shall goe on evenly and straightly , he shall walke nimbly and cheerefully in the wayes of God . Hereby then is meant the speedinesse and readinesse of Christs comming , either to help and support his people , or else his comming in the flesh , when he would more fully discover himselfe in a Gospel-ministration .

Vpon the mountains .

These words doe marvelously expresse Christs singular love , as though the Church should say , the danger of the journey , the hardnesse of the way , neither any thing else as mans power , or the like , can hinder him from comming to comfort me : but he will passe all impediments whatsoever , as the sinnes of his people , and the opposition of the world , and the like . And that mountains and hils are thus used , may appeare , Isa. 40. 4. the Prophet speaking of John Baptists comming , to prepare the way before Christ , saith , Every mountaine and hill shall be made low . So the adversaries of the Church are compared to a Mountaine , in Zach. 4. 7. Who art thou , O great mountaine ? before Zerubbabell , thou shalt become a plaine . So that notwithstanding the sinnes of his people , and the opposition of the world , Christ declareth his comming , by his voice , to comfort his people .

Hence Observe .

That nothing can keepeback , or separate Christ from his Church , his love is so great towards her .

There be as it were high hils and mountaines of sins , in the people of God , which might separate : and the Devill raiseth up bankes to make the way unpleasant , but he passeth over all these high mountaines : The Apostle tels us , that his love is so abundant , As neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of God , which is in Christ Jesus our Lord , Rom. 8. 38 , 39. Hence it is , even from that unseperable love of Christ , towards his Church , she so glorieth saying , Behold he commeth leaping over the mountaines , &c. that is , he commeth without let or hinderance , though our sinnes be as great hils and mountains , which make a great separation or distance betweene us , yet he passeth over them all . The 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 they be pulled downe , and made conformable to the will of Christ . The lusts and reasonings of our souls are called strong holds , that exalteth it selfe against the knowledge of God , 2 Cor. 10. 5.

Thirdly , we may understand by the wall , those ancient , legall ceremonies , called by the Apostle a stop , and the partition wall , Ephes. 2. 14. For Christ and the New Testament-Church , were parted by that wall of Sacrifices , and other Leviticall Ceremonies , during the continuance of that ancient Priest-hood . It was a joy to those under the Old Testament to see Christ standing behind the wall of oblations , sprinklings of blood and washings : and to see the light of the world , behind the Sanctuaries Lamps daily burning : such a sight of Christ was comfortable , though it was but an obscure and glimmering sight of him . This was the first impediment of the Churches sight of Christ .

The second followeth .

He looketh forth at the window .

Looketh forth , or looketh in at the window : this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inde Hiphil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Prospexit , aspexit cum consideratione . Translated looking is found but three times in Scripture , and it signifieth to looke with diligence and observation , making dilligent search , looking narrowly , and with intentive observation . So that it noteth to us the care Christ hath over his Church , to see how shee doth receive his word .

The windows here mentioned may be meant of the opening and expounding of the word , whereby the Ceremonies were cleared up unto the people ; to which windows the Prophet tells us , that the Lords Doves doe flie and flock together , Isa. 6. 8. The wall was a stop , and these windows are a stay , but lesse impeding then the former . These windows were made ( as the Temple windows were ) for the letting in of light : that is , by ministring the knowledge of the Ceremonies , that so the people might know the end and use of them , who through them did contemplate and spiritually behold Christ as behind them : for what can a man behold through a wall but by the windows ? This was the second dim representation of Christ unto his Church .

The third followeth .

Shewing himselfe through the Lattesse .

Shewing ) or flourishing , or blossoming : that is , shewing himselfe as a flower , sweet , pleasant , and amiable , to shew , that Christ commeth not to his Church empty handed , but brings all graces with him . The Greek Translateth it looking in , according to the former word .

The word Translated Lattesse or Grates is not found in any other place . The Greeks turne it , by the nets . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Chaldee useth the word for windows . This may be applied according to the windows , for Grates are also to let in light . Now by all this is shewed forth the manifold and diverse discoveries of Christ from time to time . 1. There is a wall of partition betweene Christ and his Church . 2. The Windows . 3. The Grates . The first kept them most a sunder , the second lesse , the third least of all .

Hence Observe .

That Christ hath let out his light unto his people , by little , and little , till by degrees he make the Sun of righteousnesse to arise upon them .

Christ did not at the first exhibite , and shew himself present unto his Church , but he standeth as it were behind the wall : thus Christ hath approached from the mountaines to the hils , from the hils to the Temple-wals : thence to the windows , and lastly , to the Grates or Lattice . In the times of the old World , he was upon the mountaines , a farre off : in Abrahams time , as upon the hils , something neerer in the discoveries of his grace : in Moses time behinde the partion wall of ceremonies , and legall rites : in Daniels time , as at the Windows : yet all the godly under the Law , saw him , but as under types and shadows : Now , the new Testaments age are beholding him through the grates , since his comming in the flesh ; this the Apostle testifieth , But wee all ( saith he ) with open face , beholding , as in a glasse the glorie of the Lord , are changed into the same image , from glorie to glorie , even as by the Spirit of the Lord , 2 Cor. 3. 18. Here the Apostle declareth , that the Gospel is full of light , transforming of us with its glorious beams ; and that wee have a free accesse to God by the Gospell , which is not like the darke vaile , that Moses put upon his face , but pure resplendent glasse , wherein the glorious countenance of God is seene by us : and we are thereby renewed , & as it were glorified in our minds , according to the same image of God : and this worke of his is still in progresse here in this life , so as wee grow from grace to grace , and from glorie to glorie , untill wee be perfect as Christ is perfect . But yet the Church knoweth Christ but in part ; for we see him but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 through a glasse darkely , for what wee shall doe hereafter , : here wee see God but by reflections , as it were , and at second hand , as in Ordinances and in creatures , but then wee shall see him face to face : The Lord telleth Moses , that he will speake to him , Mouth to mouth , and by vision , and not in darke words , Numb. 12. 8. Such is the difference betweene the knowledge we have of God now , and that wee shall have hereafter , as is betweene the propounding the same thing in the obscurity of a riddle , and declaring of it in plaine and familiar termes : or the seeing of a thing in its perfect shape , and the seeing of the shadow of a thing in a glasse .

Now the cause of this imperfect sight of Christ is not to be imputed to God , but to our Apostaticall nature , covered with the vaile of fleshly understanding , to which infirmitie of ours , God hath applyed himselfe , in shining out of his glorie unto us ; yet so , as wee see but the image of his glorie in a glasse : neither can wee contemplate in that glasse , the pure and naked image of God , but it is clothed and wrapped about with an intricacie of words , and corporall significations , according to our understandings and reasonings : for the brightnesse of his glorie , no flesh can behold and live : but hereafter , Wee shall know him as wee are knowne : that is , wee shall know him fully and perfectly .

Thus much for the Churches rejoycing in her sight of Christs approachings towards her .

VERS. 10 , 11 , 12. 13.

My beloved spake and said unto me , rise my love , my faire one and come away .

For loe , the winter is past , the raine is over and gone .

The flowers appeare on the earth , the time of the singing of Birds is come , and the voice of the Turtle is heard in our Land .

The fig-tree putteth forth her greene figs , and the Vines with the tender grape give a good smell : arise my love , my faire one , and come away .

HEre wee are to observe , a beginning of Messiahs speech to his Church , which is continued to the end of the 15. verse , and all this recounted by the mouth of the Spouse , she taking upon her the person of her beloved , as it were , declaring what words he used unto her , who calleth her up to higher attainements , and to a morefull communion with himselfe . The Church heard Christs voice a farre off , she saw him approaching neerer unto her , an comming swiftly : and now being come so neere ( as through the grates , he made himselfe knowne unto her ) he answers her loudly , and speakes more comfortably unto her .

In these foure verses wee have .

First , Christs call unto his Church : yet uttered by the Church herselfe : as she before had desire Christ to draw neere unto her ; so now Christ desireth his Spouse to draw neere unto him , in these words , My Beloved spake , and said unto me , rise up my love , &c.

Secondly , Observe the reason given of Christs call ; and that is drawne from the opportunity and fitnesse of the time for coming unto him .

First , Because the Winter is past , ver. 11.

Secondly , Because the Spring was come , vers. 12. 13.

Lastly , Wee have the former call and exhortation of Christ renewed , verse 13. Arise my love , my faire one , and come away .

First , we have Christs Exhortation to his Church ; My beloved spake and said unto me , arise my love , my faire one , and come away .

In this speech of Christ unto his Church , are to be considered two things .

First , Those amiable Epithites given by him unto her .

Secondly , The words of his exhortation , and both these in this tenth verse , and for the rest , you shall have the particulars in their due place .

First , The Epithites or Titles given to the Church , are two .

First , My love .

Secondly , My faire one ,

Secondly , The exhortation , Arise thou , and come away .

First , Wee have Christs speech , calling his Church from her present estate and place of affliction , unto a better , and more glorious condition : or from her carnal security wherein she lay , to follow him in faith and love of the Gospell , saying :

My Beloved spake , and said unto me .

Christ is the Churches Beloved : The Hebrew word dodi , my beloved , whereof comes David ; in English , beloved , a terme given by the father from heaven to his Sonne here on earth , when he said ; This is my Beloved Sonne , Matt. 3. ult. figured out by the ancient beloved , David . Christ is the Husband of his Spouse , and nothing will content a believer , but the enjoyment of the Beloved .

Spake , or answered , the word Gnanah , signifies so to speake , as is by way of answering . Arias Montanus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Respond it . 〈◊〉 signifies also to sing by 〈◊〉 when one part answereth another in singing . renders it , delectus meus respondit , my beloved answered . Now in that the Church saith , he answered , it doth not only argue Christs readinesse to help his Church , but also that there was some question or demand used before of the Church , whereunto this answer of Christ was framed .

Wee finde such sudden answers often in the Gospel , even before any question was propounded , And 〈…〉 answered and said , &c. which some terme an Heb●●isme , or forme of speech used of the Hebrews , even then , when no demand went before . But I rather thinke , that Christ answereth something , that the Church desired before .

Now wee must consider , that the Church speakes unto Christ two manner of ways .

First , By a vocall speech , whereto the voice of the bodie , is required : and such speech as this , wee finde not divers times in the Gospel , nor here , whereto the answer may have relation .

Secondly , The Churches speech is only mentall , which is only begotten in the minde : and Christ doth very often in the Gospell , frame an answer to the thoughts of his hearers , and so Moses was heard to cry , when he uttered never a word : and thus the souls of the Martyrs under the Altar are introduced , crying , How long Lord , holy and true , Revel. 6. Now wee may guesse the Churches demand by the answer , which tends to the drawing of her forth of an uncomfortable condition , to a comfortable state ; as it were out of winter stormes into a pleasant spring ; her demand then ( by Analogie of reason ) must be this . O my beloved Saviour , how long will it be , before I am delivered from this calamitie and bondage , when shall I be freed from the burthen of legall ceremonies , and from the rudiments of the world , and carnall Ordinances ? When shall I be taken from under the School-master of the Law , that I may be no longer under Tutors and Governours ? whereunto Christ answereth in effect thus , Even now is the time of the flourishing Spring , therefore arise and come away .

Hence Observe .

That Christ doth answer every gracious desire of his Saints .

The Church had not uttered one word , but only desired more comfortable times , and Christ gives her in the answer of her desire , The Lord prepares the heart , and heares the prayer , Psal. 10. 17. The Lord doth as well heare and answer the prayer of the minde , and of the heart , as the prayer of the lips . Davids purpose to build the Lord an house , was accepted as well as Solomons actuall building of it .

Thus farre Christs speech in generall , containing Christs answer to the secret desire of his Church .

Let us come to the Speech it selfe . And first of those two Epithites given by him unto his Church .

My love , my faire one .

My love , Or my fellow friend , my companion , familiar : so named of feeding together , and conversing one with another , and so partaking each of others good or evill . This title of love is often given by Christ to his Church , sometimes a Husband is called by this name , friend , as in Jer. 3. 20. there is mention made of a wife , that deales treacherously with her friend : So Christ gives a title unto his Church , suitable unto her , as she is his Spouse , and he her Husband .

Hence Observe .

That Christs love , seates it selfe in his Church .

The Church is the maine object of his love , it is united to that , and is not scattered to other objects : who can imagine what Christs love is to his Churh ; As the Father hath loved me , so have I loved you , saith Christ to his Disciples , Joh. 15. 9. None can understand with what love the Father lov'd the Son : no more can any define and fully set out what Christs love is unto the Saints . The Apostle would have the Ephesians able to comprehend with all Saints , the bredth and length , the depth and height of the love of God in Christ : but yet for all that he concludes , that it passeth knowledge , Ephes. 3. 18. 19. And indeed there is no love comparable to this love of Christ , which is above the love of women , of father or mother , or any earthly love whatsoever .

Thus much for the first Epithite .

The second followeth .

My faire one .

The Hebrew word Japheh , faire , signifieth not onely faire and beautifull in colour , but in comely proportion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pulcer , elegans , venusius . and elegancy , such as draweth love and liking . The Churches fairnesse is by reason of the graces and spirituall beauty of faith , hope , love , patience , and such like graces , wherewith God in Christ had beautified her . It is a very faire terme for the greater to give unto the lesser , for Christ to give unto his Church : yea , it is a signe of singular affection for Christ to give unto his Church before shee was arisen , before shee was comencer unto his presence . Hence Observe ,

That the Church is exceeding beautifull and faire in Christs account . Hence it is he gives here such a soul-ravishing title , My faire one , &c. It is a very high expression for Christ to give to his Church , but he who knows best what the Church is , calls her my faire one . But how comes the Church to be thus faire ? Her fairnesse is a derivative beauty , shee is faire and comely in that shee is the Spouse of Christ , and cloathed with the robes of his righteousnesse : for so soone as ever we are united to Christ , our sins are upon him , and his righteousness upon us , and therefore in Christ the Church is comely . It is Christ that gives us life , and puts excellent Ornaments upon us to cover our nakednesse , and decks us with Jewells and Chaines of gold , &c. and so we become beautifull in his sight , Ezek. 16. 10 , 13. It is Christ that cleanseth her by the washing of water by the word , that he might present her to himselfe a glorious Church , not having spot or wrincle , or any such thing , but that shee ●●ould be holy , without blemish , Ephes. 5. 26 , 27. So much for the two amiable Epithites given by Christ unto his Church : in the next place followeth his Exhortation , and that is laid downe in other two words .

Rise up , and come away .

Rise up thou ) or rise up for thy selfe , and for thy good ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Surge tibi . sit not still under darknesse and superstition , lye no longer under the burthen of legall rites and ceremonies , for the time is comming on that thou shalt not be under rudiments and traditions , but under a more pure Gospel dispensation . Thus the Apostle bids us arise from sin , he saith , Awake thou that sleepest , and arise from the dead , and Christ shall give thee light , Ephes. 5. 13. That is , let us sit no longer in sin , but arise , that Christ may give us light .

Come away .

Or goe thou , or get thee away for thy selfe . As God said to Abraham , goe thou , or goe for thy selfe , Gen. 12. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et abi abi . signifying , that though no other would , yet he should for his owne good , get him out from that idolatrous place . The Church is not onely to arise and stand still , but being arisen , to come roundly away , as it is said or Matthew , that he arose and followed Christ , Mat. 9. 9. And James and John lest their Nets and followed him . Now Observe from this Exhortation of Christ to his Church .

First , That there remaineth some lump of corruption in the Saints of Christ . Else what need Christ call his Church from that security and Earthly-mindednesse , but that shee was willing to sit downe in this world , and to have her affections somewhat entangled with the cares and pleasures of the flesh . Hence it is that Christ calls her with his continuall voice sounding in her ears , arise , O thou whom I love , which art faire in my sight , and come away . We are ready to mind earthly things , and to set up our rest here , but alas ! the holy City , where is our freedome , is above : indeed worldlings are not moved at all with the voyce of Christ , for they can feele no tast nor-sweetnesse but in worldly things , and it is death to them to heare the voyce of Christ to say , Arise and come away : they cannot willingly part with their treasure whereon they have set their hearts ; that is to say , their Gold , their Silver , their Houses , and their Lands : but such are not worthy of Christ : but let all the Saints hearken unto Christ's voyce , and follow the Lamb whithersoever he goes .

Secondly Observe ,

That Christ doth graciously invite his people to come from those things he would have them to forsake .. Arise , and come away for thy selfe , or for thy good . Thus the Lord calls to his people to come out from that darknesse they were in , saying , Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee : for behold the darknesse shall cover the Earth , and grosse darknesse the people : but the Lord shall rise upon thee , and his glory shall be seene upon thee , Isa. 60. I. When the Lord shined forth upon his people in more glorious discoveries of himselfe , he calls them away from their former condition : when the Lord discovered himselfe in a Gospell dispensation , his people were no longer to sit under the darke cloud of legall ceremonies . Therefore let us follow the Lords call unto any dispensation of his , and not to be over confident of our present ways , we must remember the Lord did depart out of the Sanctuary into the Temple , and out of the Temple into the ministry of John Baptist , and out of John Baptist into that of Christ and his Apostles . We know not what the Lord may yet bring us unto ; there are many glorious Prophecyes yet to be fulfilled , and many glorious things are spoken of the new Jerusalem which shall descend downe from above , where there shall be no need of the light of the Sun , or of the Moon . If the Lord shall call us from those wayes wherein we have injoyed God formerly , unto an higher dispensation : let us be willing to heare his voyce , and to follow the Lamb whithersoever he goeth : Our happinesse lies not so much in this or that forme , but in the injoyment of our beloved .

So much for Christs Exhortation to his Church : the Reason of his Exhortation followeth .

VERS. 11. For lo , Winter is past , the Raine is over and gone .

The Church had a longing desire after a neer communion with Christ , who had made some discoveries of himselfe unto her : now it remaines that shee draw neer unto him : to which end Christ useth quick Arguments to quicken her up to this duty : his motive is from the opportunity and fitnesse of the time , and therefore he saith first of all , for lo , the winter is past , &c.

Winter ) is a time of cold , hardnesse , storm , and tempest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cha'd , Hyems tempestas , pluvia . when all things lye , as it were barren , under Frost , and Snow , and cold Blasts , there is no pleasure to be taken then : But in the Spring time all sweet and pleasant things spring and bud forth , whereas in winter all flowers and fruits are consumed , and as for Exusu Chaldaeo um School in Pentaglot . travell it is difficult , and walking is unpleasant : therefore saith Christ , Pray that your slight be not in the winter , Matth. 24. 20. But in the Spring time all those things are pleasant , then there is the melody of the singing of Birds , then there is comfort and solace to be taken in walking abroad .

The Raine is over and gone .

Raine is over ) or changed : that is , the stormes and tempests of the winter is past away and gone , and faire and pleasant weather come in the place . Raine in winter is uncomfortable to travell in , as in Ezr. 10. 9. The people trembled , for the raine was great . And in vers. 13. The people were not able to stand without , because it was a time of much raine . Showres and tempests are very troublesome to those that are abroad , or without doors .

These things may be apply'd ,

First , to the bondage of sin , which may well be compared to the winter ; for as a nipping winter deflowreth the beauteous face of a Garden or Orchard , so doth sin deforme and rob a people of their beauty .

Secondly , we may apply these winter stormes and blasts to outward trouble and grievances in this life , by the malice and persecution of wicked men : as when Israel was under Aegyptian bondage , and under the captivity of Babylon : such times as these were winter seasons , full of trouble and tempest . Now we may apply it unto the spirituall winter of Antichrists raigne and rage , after which we begin to see buddings of glory and liberty shine forth againe

Thirdly , Wee may apply this winter to the menaces and showring threats of the Law ; and this I rather understand to be the right interpretation of the words ; even as by the subsequent Spring , I understand to be mystically meant the Gospell .

Now looke how the winter is to the fruits of the earth , the same is the ministration of the Law to the soule .

The Law was promulgated with ensignes of feare , namely , with burning , fire , Blacknesse , darknesse , and tempest : yea , so terrible was the slight , as Moses said , I exceedingly feare and tremble , Heb. 12. 18. 21. This stormie winter began with the Law in Mount Sinai , when Christ came in the flesh to publish the Gospell of joy and peace , the showres of judgement ended : or rather the showres were changed , from windie tempestuous showres , to refreshing showers of the Spring-time .

Hence Observe .

That the Saints under the Gospell , are under a more glorious and comfortable dispensation , then the Saints were under the Law .

Hence it is , that Christ useth this as an argument to quicken and stirre up his Church , to draw neere to him : namely , because The winter was changed , and the raine gone .

Now the nipping ceremoniall impediments were removed , and a greater discoverie of love and grace manifested . The Apostle speaking of the New-covenant saith , Now that which is old , ( meaning the Law ) is ready to vanish away , Heb. 8. 13. that is , seeing Christ is come , and the time is now of the New-covenant , the Leviticall ordinances ( which he calleth in another place carnal ) and all the whole forme of the legall Covenant and ceremonies , formes of worship are abrogated . And now saith the Apostle , in Heb. 12. Wee are not come unto Mount Sinai , but unto Mount Sion , that is , to the Church under the Gospell , whereof Mount Sion was a Type , Psal. 14. 7. Hence it is that the Prophet Isaiah foretelling of the glorie of the times of the Gospel , sayth , And it shall come to passe ( saith he ) in the last dayes , that the mountaine of the Lords house , shall be established in the top of the mountains , and it shall be exalted above the hils , &c. that is , the spiritual glorie and grace of Christs Kingdome , shall be advanced above all worldly state and power , and saith he , The Nations shall flow unto it ; and many people shall say , come ye , let us goe up to the mountaine of the Lord , to the house of the God of Jacob , &c. Isa. 2. 2 , 3. that is , they shall embrane the wayes of Christ readily , and spontaneously , with a free spirit , they shall not be filled with that terrour and amazement , as the people of Israel were at Mount Sinai ; that when they heard the words of the Law , desired to heare them no more : but they shall say , He will teach us his wayes , and wee will walke in his pathes : for out of Zion shall goe forth the Law , and the word of the Lord from Jerusalem : That is , the doctrine of the Gospell shall be first preached in Jerusalem , and from thence sent abroad into all the world .

Christ having used a motive to quicken his Church to come away , taken from the pleasantnesse of the season , to wit , the spring time .

Now let us consider the particulars , whereby this Spring is described .

VERS. 12. The flowers appeare on the earth , the time of the singing of Birds is come , and the voice of the Turtle is heard in our Land . VERS. 13. The Fig-tree putteth forth her greene figs , &c.

HEre wee have a particular description of the Spring , by the flowers that appeare , by the singing of Birds , by the voice of the Turtle , by the fig-tree bringing forth figgs , and the Vines with their first grapes , casting forth a smell , &c. The perswasion then being drawne from the comparison of the times . Wee are to consider how it stands in the mysticall sense .

First , Wee may apply this to the State of all the elect , before their calling , and then to their estate after regeneration . Before they be called , their hearts are even like the earth in winter , under the cold frosts and stormes of sinne , where can be nothing but bitternesse and things unsavourie . After the Lord hath called them , there is a fragrancie , and heavenly dew of all graces upon the soule , then the sweet flowers and wholesome fruits doe bud forth .

Secondly , Wee may apply the words to the state of the Church , under nipping frosts , and stormie threats of the Law : Now by the comming of Christ in the flesh , and the publishing of the Gospell of peace and glad-tydings , those winter-showres were changed , from windy showres , to showres beseeming the Spring , then there was abundance of spirituall peace and joy in the holy-Ghost , even heavenly melodie , which is here represented by the springings of flowers and the singing of Birds .

The flowers appeare on the earth , &c.

The flowers , or , the flowerings appeare . The Hebrew word signifies any flourishing thing , in Ezek. 7. 10. it is used for the blossoming of a rod : By these flowers wee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Floruit , Effloruit . may understand ,

First , the Saints themselves , which now begin to hold up their heads , and of the fruits of the Spirit , whereby the elect give a pleasant smell : and whereby they are much adorned , and comforted . Thus when the Lord promiseth grace to his people , he saith , Israel shall blossome , and bud , and fill the face of the world with fruit , Isa. 27. 6. Though they seemed to have been so grievously afflicted , that they seeme past all hope of recoverie , yet they shall settle , and thrive , and encrease againe .

On the earth , or , in the earth , which being drie and barren by nature , ( being cursed for mans sake , Gen. 3. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is by the supply of the raine , and dew from Heaven , is made fruitfull : so are the Saints by nature , but are made fruitful by grace : Hence it is the Lord promiseth to be , As dew upon Israel , that he shall grow as the Lilie , and cast forth his roots as Lebanon , his branches shal spread , & his beautie shall be as the Olive-tree , &c. Hos. 14. 4 , 5 , 6. that is , as if the Lord had said , I will heale their backslidings and love them freely : for I will so water them with the dew of my grace and heavenly blessing , that , they shall be like the Olive-tree , which is alwayes greene and flourishing as in Psal. 52. 8.

Hence Observe , First .

That the Saints in respect of their graces , are very sweet and fragrant .

They are compared to the flowers of the spring , which are appointed rather to savour unto , then to seed upon : all the gracious speeches , thanksgivings , and prayers , are as so many sacrifices of sweet smelling savour unto God by Jesus Christ . The Prophet Zeph. in ch. 3. 9. calleth it a pure language , which the Lord would give to his people under Messits , the face of the earth should be changed , by the calling in of the Gentiles , & by their sanctification in heart & tongue , when they should speake the language of Canaan , as the Prophet Isaiah speakes , Chap. 19. 18.

Secondly , Observe .

That the Gospell makes men that are barren by nature , to be exceeding fruitfull .

The flowers appeare in the earth , &c. which was naturally drie and barren . Hence the Prophet Isaiah saith , The Wildernesse and solitary place , shall be glad for them , and the Desart shall rejoyce , and blossome as the rose : it shall blossome abundantly , and rejoyce even with joy and singing , &c. Isa. 35. 1 , 2. that is , the Wildernesse , and the solitary place , or ( as it is in the originall ) the land of drinesse , or drought ; that is without moisture , shall be a most plentifull and beautifull place , by the glorie of Gods presence in his Church . And in verse 6. he saith , For in the Wildernesse shall waters breake out , and streames in the Desart ; that is , those that were barren before , shall become fruitfull in grace and holinesse ; Being ( as the Apostle saith ) Filled with the fruits of righteousnesse , Phil. 1. 11.

So much for the first description of the Spring .

The second followeth .

The time of the singing of Birds is come .

The time of singing , to wit , by Birds . The clause ( by Birds ) is not in the Originall , but is necessarily understood ; seing not any other singing , but such a singing of Birds ( as afterwards , namely of the Turtle ) can here be understood , that being one glorious effect of the Spring . The old Latine turnes it , Tempus putationis , the time of lopping or pruning the Vines .

The Hebrew word Zamir , indeed sometimes so signifieth , as it signifieth also a singing ; as here , it cannot be taken for cutting , but for singing , because afterward we have Vines brought in with their fruit , and therefore cannot be the time of pruning and lopping .

Arius Montanus renders it , Tempus cantus , a time of singing .

Birds in Scripture are considered Sometimes in a good part Sometimes in an evill

1. They are taken in the evill part , Matth. 13. where the Birds of the Aire steale away the seed of godlinesse .

2. They are taken in a good sense , as Levit. 12. 6. where Doves and Sparrows are an analogical Sacrifice to God ; as also in flocking of Fowles , for such supply of oblation , unto Noah's Arke .

Now for the first sort of Birds they are such as John speaks of in Revel. 18. they be a Cage of uncleane and hatefull Birds , whose Song is vanity and discord : but for the singing here introduced , intimates unto us the Song of Christs people , who feeling the comforts of the Gospell and of the Spirit , doe sing his praise ; and with Psalmes , and Hymmes , and spirituall Songs , doe sing and make melody in their hearts unto the Lord , Ephes. 5. 19. The holy Ghost here alluding to the sweet accents of Birds . Let us Observe hence . First ,

That the Gospell of Christ fills mens hearts and mouths with joy and praises . The Gospel is cal'd good tidings , Isa. 61. 1. And tidings of great joy , Luk. 1. 19. & 8. 1. Rom. 10. 13. And thus we have the Prophet , saying . They shall lift up their voyce , they shall sing for the majesty of the Lord , &c. From the utmost parts of the Earth , have we heard songs , glory to the righteous , Isa. 24. 14 , 16. And againe , speaking of the times of the Gospell , he saith , Then shall the lame man leap as an Hart , and the tongue of the dumb sing , &c. Isa. 35. 6. That is , they shall sing Songs of joy and praise to the Lord ; when the Gentiles began to appeare a Church , then shee began to sing the praises of Messiah .

Secondly Observe ,

That the ministration of the Gospell is much more comfortable then that of the Law . The Law was the ministration of the Letter , of death , and of condemnation : but the Gospell , of Spirit , of Life , and of righteousnesse , 2 Cor. 3. The Law was given with terrible sound of thunder , the Gospell in forme of delectable singing : the first Song was an Elegie or sad dump , the second an Eulogie , an Hymme , a Psalme of joy and gladnesse . The Gospell puts Songs of joy , and notes of delight into our mouths .

So much for the second description of the Spring . The third followeth .

The voyce of the Turtle is heard in our Land .

This Bird in the Originall called Tor , which word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dispositio , forma , & gurtur . appellatively is order , as if this Bird above others were a Bird of order . This Bird is a kind of Dove , addicted to the Desart and solitary places ; true to his Mate , whose Song is mixed with sadnesse , in the winter season couched in some hollow Tree , comming forth in the Spring with his mournfull Song .

By this Bird is sometimes meant the Church , as in Psal. 74. 19. O deliver not the soul of thy Turtle Dove unto the multitude of the wicked . That is , deliver not the life of thy Church to be pierced by the wicked , shee being mournfull , weake , and timerous , and unable to helpe her selfe . And so the Church is called in Song 2. 14. & 5. 2. but here it cannot be meant of the Church , seing shee is stirred up to arise by the voice of the Tirtle . What Bird of order can this be then , but that which was appointed for a burnt Sacrifice in Levit. 1. 5. even Christ himselfe , who during the time of the Laws winter , was couched under shadows , and therein lay as dead ; but when his Gospell was to be set up , when he should appeare in the flesh , and show himselfe in our nature , then he sung personally to the Jewes , and to the first fruits of the Gentiles , afterwards by the glorious and plentifull mission of his spirit : for thus Christ's spirit is resembled to a Dove , as at his Baptisme , Mat. 3. 16. So then by the voyce of the Turtle Dove is meant the voyce of the Spirit , whereby they are refreshed , and doe mutually comfort one another , and doe jointly praise God with , and for his graces .

Hence Observe ,

That the voyce of the Spirit of Christ sounding in the Gospell is very comfortable . And therefore the comfortable givings out of the Spirit in the days of the Gospell is compared to the voyce of the Turtle Dove in the Spring , who had hid her selfe in the holes of Trees all the winter before : So Christ that was hid under types and shadows , to appeare in the plentifull powrings out of the Spirit , this must needs be very comfortable . The Spirit is called the Oyle of gladnesse , Psal. 45. And the Comforter , John 14. and all the effects of the working of the Spirit in the soul , are of joy and peace ; and the joy of the Spirit is like the intercession of the Spirit , unspeakable and glorious , as the Apostle speaks , 1 Pet. 1. 8.

Thus we have the first part of Christs Spring described .

1. By the flowers . 2. By the singing of Birds .

Now followeth some further fruits of the Spring , represented to us by the Trees fruit . 1. Of the Fig-tree . 2. Of the Vine-tree , and these fruits make up the Springs perfection , and stand for a prologue to the Summer season , as in the following words .

Vers. 13. The Fig-tree putteth forth her greene Figs , and the Vines with tender Grapes give a good smell : arise my love , my faire one , and come away .

For the Fig-tree , Christ maketh the budding thereof a signe of the Summers approaching , and also of a fruitfull yeare following . Learne a Parable of the Fig-tree ( saith he ) when her branch is yet tender , and putteth forth leaves , yee know that summer is nigh , Mat. 24. 32. And Plinie doth count the Fig-tree amongst the Trees that are of quick nature , so that the time of young Figs appearance , must argue the forwardnesse of the Spring , ready to entertaine Summer . Now the blessed effects of the Spirit and grace of Christ upon his Church , is manifested by the Fig-tree ; as when the Lord threatneth destruction by the Prophet , he saith , There shall be no Grapes on the Vine , nor Figs on the Fig-tree , &c. Jer. 8. 13. So that when the voyce of the Spirit shall be heard as the voyce of a Turtle Dove , then the Saints shall be fruitfull , as Fig-trees in the time of summer .

The second Trees fruit followeth .

And the Vines with tender Grapes give a good smell .

Grapes of themselves casting no savour , it must necessarily be understood of that time , wherein there be small Grapes budding forth , and flowers or blossoms falling off , which flowers give a true pleasant odour , and therefore shee saith , The Vine with the tender grape , &c.

The young or small grape , called in the Originall Smadar , a word used not above three times in Scripture . By this variety of fruit is signified the graces and fruits of the Spirit in the Saints , in the dayes of the Gospell , and of more plentifull effusions of the Spirit then before : when the Saints are reconciled unto God by Christ , the sweet odour of their graces are like the buddings of the Fig-tree , and the Vine . The people of God are likened to Grapes and Figgs , as in Hos. 9. 10. I found Israel like Grapes in the Wildernesse , I saw your Fathers , as the first ripe in the Fig-tree , at her first time . It is noted of some , that the Fig-tree bears fruit three or fowre times a yeare . Now in that he saith they were like the first ripe in the Tree , it noteth the forwardnesse of the Saints to bring forth fruit , even as the Fig-tree that hastens to bring its first fruit , that it may hasten to bring forth more fruit . Now in that the Saints are likened to the Fig-tree , and to the Vine for fruitfullnesse .

Hence Observe ,

That the Spirit by a Gospell ministration makes the Saints to abound in all fruitfullnesse . The Apostle tells us of the fruits of the Spirit , in Gal. 5. 22. But the fruit of the Spirit ( saith he ) is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance , &c. The Saints abound in such fruits as these ; they are such as bring forth fruit unto God , Rom. 7. 4. Now the Saints in respect of their fruitfullnesse in grace , may well be assimilated unto the Fig-tree , and the Vine .

First , the Fig-tree bears fruit very often , at least Plin. Lib. 13. Cap. 7. fowre times a yeare ; and Plinie saith of the Aegyptian Fig-tree , that it brings forth fruit by the very stock , not by the Branches . So are the Saints very fruitfull in holinesse and righteousnesse , and therefore they are called by the Prophet , The Trees of righteousnesse , the planting of the Lord , that he may be glorified , Isa. 61. 3. that bring forth much fruit to his glory . And Christ saith unto his Disciples , Herein is my Father glorified , in that yee bring forth much fruit , John 15.

The second note , that the naturalist observeth of Idem , Lib. 13. Cap. 7. the fig-tree is , that when it is cut downe and cast into the water , it presently sinketh being drie , but when it is throughly steeped in the water , then it will rise againe ; contrary to the nature of other trees , who in their drinesse swimme , and when they are thorow wet , then they sinke to the bottome . Thus it is with the Saints , when they are first cast into the water of affliction , they begin to sinke , as Peter did , when he walked upon the Sea with Christ : but when they have been long in affliction , and more exercitate , that have been as it were tried Soldiers , such as have their senses well exercised , or school'd , as the Apostle saith , such I say , never will utterly sinke in their trouble , but they can beare reproaches and persecutions for Christs sake , and when they are weake in themselves , then they are strong in him , and more then conquerours .

Thirdly , It is further reported of the figg-tree that , Scalpendo tantum ferreis unguibus aliter non 〈◊〉 rescit , it will not ripen any otherwise , then only by Plin. lib. 13. cap. 7. scratching it with Iron hookes or rakes : and it being so scratcht , it will bring forth seven fold , saith Plinie . Such is our nature , that it will not bring forth any fruits unto righteousnesse ; unlesse it be quickned and stirred up by the Word and Spirit of God . Wee shall never be fruitfull trees in Christs Orchard , unlesse we be pruned by the Father , unlesse he purge us , and make us bring forth fruit , as Christ speaketh , Joh. 15. So much of the fig-tree : now followeth the simile of the Vine .

First , A Vine is good for no use , if it beare not fruit , for so saith the Prophet , Ezek. chap. 15. 1 , 2. The Vine-tree is for his wood , lesse regarded for building , then any Tree of the Forrest , insomuch as none will make a pin thereof to hang any Vessel thereon , but rather cast it into the fire and burne it . Wee may apply this to our selves ; for what substantiall thing is in our nature , that may be depended upon ? he that makes any naturall abilitie , as a pin to depend on , will leane on a broken reed .

Secondly , A Vine is very fruitfull , it brings forth abundance of grapes , as appeares , Psal. 128. 3. and Ezek. 32. 12. So the Saints are made exceeding fruitfull , by the flowings out of the Spirit of Christ upon their hearts .

Thirdly , The Vines , and their fruit come to nothing , except they be underproped and lift up from the earth : so it is with the Saints , both they and their fruits come to nothing , unlesse Christ underprop them by his power , spirit , and grace : but being underpropped by the flagons of Christ , and by the distributions of his grace , they become very fruitfull .

The Spring thus described : First , figured by flowers and Birds singing .

Secondly , From the budding and sprouting forth of the fig-tree and the Vine , wherein is set forh the gracious and pleasant voice of Christ in the Gospell , with all the effects and fruits thereof upon the Saints : Now it remaineth that wee speake of the exhortation subjoyned .

Arise my love , my faire one , and come away .

This exhortation is the same , that wee had in the tenth verse aforegoing , and therefore the lesse may be said of it now : only two things we may note from the iteration of this exhortation .

First , It notes the backwardnesse of our natures , and the untowardnesse of our hearts , for yeilding unto Christ : and therefore the Lord doth graciously call his people againe and againe to come up to a more full enjoyment of himselfe .

Secondly , It notes his exceeding great love , and rich mercie , that doth call us to arise from the evill wherein we lay captivated by sinne , and from the winter blast of the Law , even from the curse and bondage thereof , and also he calleth us into the glorious liberty of the Sonnes of God : so that in all our troubles and tentations , wee may come to him , and finde rest , where wee may sweetly enjoy our selves in him : all which is represented to us , by the flourishing and joyfull time of the Spring ; which Christ useth as a motive , to perswade us to come unto him .

VERS. 14 , 15.

O my Dove ! that art in the clefts of the Rock , in the secret places of the stairs : let me see thy countenance , let me heare thy voice ; for sweet is thy voice , and thy countenance is comely :

Take us the Foxes , the little Foxes that spoile the Vines : for our Vines have tender grapes .

THe Church continueth here in her repetition of Christs speech unto her , which speech begun verse 10. In which wee may Observe .

First , An exhortation .

Secondly , A reason thereof .

The exhortation is given forth unto us :

First , In a description of the Church .

Secondly , In the thing exhorted unto .

The discription lieth

First , In a sweet and friendly compellation given by Christ unto his Church , My Dove .

Secondly , In a description of her dwelling place .

First , In saying , Thou art in the holes of the Rock .

Secondly , In adding , In the secret of the stairs .

The thing exhorted unto , is the Churches manifestation of her selfe .

First , In saying , Shew me thy face ,

Secondly , In adding , Cause me to heare thy voyce .

The reason of this exhortation is drawne from the Churches excellent qualification , and this is laid down in a twofold assertion .

First , he saith , For thy voice is sweet .

Secondly , he concludeth , And thy face is comely .

As for the next exhortation in the 15. verse you shall have the resolution in its due place .

Now to the exhortation , and the parts thereof .

My Dove , ! &c.

Christ here calleth the Church a Dove ; a title sometimes attributed unto Christ himselfe : the Holy-ghost sometimes appeared on Christ in the shape of a Dove , to discover unto us thus much , that Christ should have the propertie and disposition of a Dove , as meeknesse and gentlenesse , for indeed he became man for that end , to be a mercifull Saviour . I will not quench the smoaking stax , nor breake the bruised reed , saith he , Matth. 12. 20. So that the mercifulnesse of Christs nature , and the mercifulnesse of his Office is set forth by the resemblance of a Dove . Now as Christ had the Spirit in likenesse of a Dove : so all that are Christs , to wit , the Spouse of Christ , have the disposition of Christ : that spirit that framed Christ to be meeke , and gentle like a Dove , doth also frame the Church into the same likenesse and disposition : hence he saith , My Dove , &c.

Observe hence .

That as Christs , so is the Churches temper and disposition framed after the likenesse of a Dove .

Now wee must know , that there is some good in all the creatures : there is a beame of Gods majesty , and an image of vertue , even in the inferiour creatures , wherefore the Scripture sends us to such creatures for many excellencies , that are to be found in them . Now the Church may well be compared to a Dove , and that for such properties as these .

First , The Dove is a mournfull creature , and therefore Hezekiah saith , I did mourne like a Dove , Isa. 38. 14. And the Jewes are said to mourne like Doves , Isa. 59. and it is said of those that should repent , that they should mourne like Doves , Ezek. 7. 16. This was Davids condition , in Psal. 120. 5. Woe is me that I sojourne in Mesech : that I dwell in the Tents of Kedar .

The State of the Saints is like Doves , who mourne to God in their desertions , afflictions , and tentations , who heares the bemonings of his owne spirit in them .

Secondly , A Dove is an innocent , harmelesse creature , & simple , without guile : hence the advice of Christ is to his Disciples , Be innocent as Doves , Matth. 10. Now there is a simplicity that is sinfull , when there is no mixture of wisedome in it : for it is said in Hos. 7. 11. Ephraim is like a silly Dove without heart , they call to Aegypt , they goe to Assyria : that is , when they did rely more upon friends , and outward helps , then upon God : But there is also a pure , holie simplicity , and so God is said to be simple , because there is nothing in him contrary to himselfe , or to his owne nature . In this respect , the Church may be said to be like the Dove , in respect of a good and holie simplicitie , when there is no no mixture of fraud , no duplicity in in the soule ; A double hearted man is unconstant , and unstable in all his wayes , saith the Apostle , Jam. 1. 8.

Thirdly , The Dove is weake and impotent , not being able to help her selfe against the Birds of prey : it hath nothing but flight : So the Saints are unable to defend themselves , but only they can flye to God as to their mountaine , and flye to Christ as to their Arke and strength , for they have no other refuge then God , nor any hiding place besides Christ .

Fourthly , The Dove is a very weake creature : Hence it is said of Ephraim , that He shall tremble as the Dove , out of the Land of Assyria , Hos. 11. 11. So the Saints are called , The meeke of the earth , Zeph. 2. 1 , 2 , And wee are exhorted by the Apostle , As the Elect of God , to put on the bowels of meeknesse and compassion , &c. Colos. 3. 12. Because this grace disposeth us to a neerer communion with God then other graces : it is a grace that God much delights in , and would have all his Saints adorned with , as is manifest in 1 Pet. 3. 4. it is the best jewel or ornament , that the Saints can be adorned withall , because it empties the soule of all fleshly conceits , and so makes it the more capacious to receive any good from God .

Fiftly , The Dove is loving , chast , and faithfull , to her mate , alwayes keeping close unto her : So the Saints , they will not leave Christ to turne to Idols . It is reported that in the dayes of Julian , when Idols were set up in every corner of the Christians Temples , yet then they made a shift to turne their eyes from beholding them . The believing soule is faithfull to Christ , and will set up nothing in the heart above Christ , : Whom have I in Heaven but thee ? ( saith David ) and what is there in earth that I desire besides thee ? Psal. 73. 25. The Church is brought in like a chast virgine contracted , and her Members to be such as follow the Lamb wheresoever he goes , for they have not defiled themselves with women , Revel. 14. 4. that is , those that are chast to Christ , have not defiled themselves with idolatrie and spirituall fornication .

Sixthly , The Dove is a cleanely Bird , and it feeds cleanely upon pure graine , and will not lodge but in a cleanely place , where it may not be annoyed with any unsavourie stentch , and the like : so it is with the faithfull soule , it will not feed upon the dung or dogs meat of this world , or on sinfull pleasures , but upon Christ and spirituall things . The carnall man useth to feed upon dust , and earthly things , when as the faithfull soule , that hath tasted the heavenly Manna , it will not feed upon that which is base and earthly , neither can it indure to feed upon mens inventions or lying legends , but it loves to feed upon the pure word of God , and upon heavenly and spiritual things .

Seventhly , The Dove is a Bird that loves communion and fellowship , as the Prophet speakes , Who are those that flock to the windowes like Doves , Isa. 60. 8. C0For so they use to flock to their houses by companies : So the Saints love to have fellowship with the Father , and the Sonne , as the Apostle John speakes , and also they love to have communion one with another . Doves will consort with Doves : so will Saints have communion with Saints and none else .

Eightly , and lastly , the Dove is a low priz'd creature , as appeares by that allowance under the Law , that they who could not compasse a Lambe , might offer a paire of Turtle-Doves , and yet by the reason of the apparition of the spirit in the likenesse of a Dove , it is stamp'd with no small worth and excellencie : So the Saints are of very low esteeme in the world , and lightly accounted of : but in regard of those spirituall and divine appearances of God in their soules , they become of great worth , and excell in divine excellencie ; so saith the wise man , The righteous is more excellent then his Neighbour , Prov. 12. 26.

Thus I have touched upon some properties of the Dove , unto which Christ doth resemble his Church , and so farre of the loving attribute given by Christ to his Church , in saying , my Dove , &c. Now followeth the second thing in this description of the Church , to ●wit , the manifestation of her mansion place , and that first in saying .

That art in the Clefts , or holes of the Rock .

Some understand this Rock to be the Churches station , or abiding place in the day of distresse and persecution ; who then hideth her selfe from danger , as the Dove hideth her selfe in the Rocks , as it is said , O yee that dwell in Moab , leave the Cityes and dwell in the Rocks , and be like the Dove that maketh her nest in the side of the holes mouth , Jer. 48. 28. But we may understand this Rock mystically to be meant of Christ , who is the Rock of the Churches salvation , as the Psalmist often expresseth . Christ was typified by the Rock in the Wildernesse , as appears , 1 Cor. 10. 4. But for the clefts or holes of the Rock , they seeme to insinuate the secret counsell of God sealed up in Christ concerning the election and calling of the Gentiles : and those elect Gentiles did as it were , lodge in the eternall decree of God in Christ , all the time of the legall winter : The Apostle saith that God hath elected us in him before the Foundation of the World : And the same Apostle tells us in Gal. 3. 23. That we ( meaning both Jew and Gentile ) were kept under the Law , and shut up unto the faith , which should afterwards be revealed . So that the Church before her calling had her abode in Christ ; yea , within the secret stairs and lodgings of Christ . The second manifestation of the Churches mansion place followeth .

In the secret places of the stairs .

The word Translated secret signifies a hiding place , by which is meant a hiding place in the Rock . Thus David often calleth God his secret or hiding place , as in Psal. 32. 7. saying , Thou art a hiding place to me , from distresse , thou wilt preserve me , &c. And it is said , that the godly shall dwell in the secret place of the most high , Psal. 91. 1. That is , under the glorious shadow and protection of the most high .

Of the stairs ) or a steep place , as it is in the Originall ; this , as the Rock , is to be applied unto Christ , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inde . whom we ascend unto God , as it were by degrees , as by steps and stairs . Christ is to the Saints as Jacobs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gradus priaeci 〈…〉 Ladder which he saw in the Vision , upon which the Angells of God ascended and descended , Gen. 28. 12. John 1. 51. Christ is both our hiding place and steep Rock , where we may ascend to God the Father , it is through him we have any accesse to God . The Church was bashfull by reason of sin , and the like ; but now for her encouragement Christ calls unto her to a neere communion with himselfe , with this description and motive , O thou my Dove , that art in the clefts of the Rocke , and in the secret of the stairs . That is , thou that art put into the Rock of Salvation , by whom thou mayest ascend up to me , as by steps , and stairs , &c.

Hence Observe ,

That it is Christ alone in whom we may make our safe approaches unto God . Christ had called his Church to come unto him ; now shee being disheartened because of sin and wrath , he againe exhorts her to let him see her face , and heare her voyce , and gives her this encouragement , O thou in the cleft of the Rocke , &c. The Lord tells Moses , That no man can see his face , and live . We may see Jehovah's back-parts , but his face , that is , an immediate view of his absolutenesse and perfection cannot be seene ; and therefore he is called the invisible God , but in Christ we have a manifestation of God , whereof we have a figure in Moses , Exod. 33. The Lord proclaimed his mercy , his patience , his goodnesse , his truth , and justice before him , these are his back-parts , and more then these he could not see : and therefore it is said , that the Lord covered Moses with his hand , while he passed by : But where was Moses when he had this Vision and appearance of God ? He was in the clift of the rocke : Now verily that Rock was a shadow of Christ , we see the glory , goodnesse , and face of God through him , Per speculum , as it were in a glasse . Christ is the lively image of God , 2 Cor. 4. 4. The brightnesse of his glory , and the expresse Character of his person , Heb. 1. 3. There is no excellency in the Father but it is in the Son , and by the Sonne we come to injoy it , so saith the Apostle , God who hath commanded light to shine out of darknesse , hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ , 2 Cor. 4. 6. Both this expression , and that in the Hebrews before mentioned , where Christ is called the brightnesse of God● glory , are a metaphor taken from the beams of the Sunne : as the Sun is manifested by his owne brightnesse , viz. by his Beams , for we cannot see the Sun in Rota , in his Charriot , or circumvolution , but by his Beames : so the inaccessible light of the Fathers glory is revealed , Tanquam per radios ac splendorem , as it were by beams and brightnesse , shining most clearly in Christ , and the Fountaine and root of that brightnesse is in Christ's God-head , but darted upon us through the Man-hood , according to the testimony , John 1. 18. No man hath seene God at any time , the onely begotten Sonne , which is in the bosome of the Father , he hath declared him . The bosome is the place and seat of secrets : now it is Christ onely that opens the bosome , declares the secrets , and reveales the glory and brightnesse of Gods face unto us . In a word , all our happinesse , safety , and glory , lies in Christ : if we be in the Rock , we sit in heavenly places with Christ , Ephes. 1. 3. And we are in Christ , Ephes. 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God , Col. 3. 3. And by him we have accesse to the Father , as it were by steps and stairs .

So much for the description of the Church , in respect of her mansion or dwelling place . Now followeth the thing shee is exhorted unto , with the Exhortation annexed .

Let me see thy countenance , let me heare thy voyce , for sweet is thy voyce , and thy countenance is comely .

Christ having awaked his Love , he now exhorteth her to a more neer fellowship and communion with himselfe : and that first by saying ,

Let me see thy Countenance , &c.

Let me see ) or cause me to see thy aspect , thy visage , thy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vidit , invisit , praevidit , aspexit , prospexit . Inde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Visio , visus , aspectus , species . forme and fashion : that is stir up thy faith , and hold up thy face , shew me thy Countenance boldly , with joy and comfort ; looke upon me , as it were with open face , and see my glory , contemplate upon my excellency and goodnesse : and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe .

Hence Observe ,

That the Saints with faith and boldnesse have accesse unto the Father , through Christ their Mediator . Hence it is , that the Spouse being in the Rock ( by which is meant Christ , as was shewed before ) is bid to come , and unveile her face , and to take a view of the glory of God in Christ . And this is that which the Apostle declares , saying , But we with open face beholding as in a glasse , the glory of the Lord , are changed into the same Image , from glory to glory , even as by the Spirit of the Lord , 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face , when he appeared before the Lord , Exod. 34. 33. And by that beholding of God , had his face lightned , and shining with beams . So have the Saints a free accesse unto God by Christ , which is not as a darke vaile , but a pure resplendent glasse , wherein the glorious countenance of God is seene by us ; and we are thereby renewed , and as it were glorified in our minds , according to the same Image of God , in holinesse and righteousnesse . And againe the Apostle tells us , We have a High-Priest which is entered into Heaven , even Jesus the Sonne of God ( Therefore saith he ) let us hold fast our profession , &c. And let us goe boldly to the Throne of grace , that we may receive mercy , and find grace Christus est sacerdos , sacrificium , deus cui , templum in quo reconciliamur . to helpe in the time of need , Heb. 4. 14 , 16. For Christ is ( as one saith ) the Priest , the Sacrifice , the God , and the Temple ; the Priest by whom , the Sacrifice through whom , the God to whom , and the Temple in whom we are reconciled . Thus for the first branch of the exhortation . The second followeth in adding these words .

Let me heare thy voyce .

Let me heare ) or , cause me to heare thy voyce : towit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the voyce of his owne spirit speaking in the Spouse , by prayers , praises , and thanksgivings . Christ calleth for the voice of the Spouse , like to the joyous , sweet , mourning note of the Dove in the absence of her Mate .

Hence Observe ,

That Christ is so affected with the sweet Dove-like voyce of his Church , as that he entreats his Church to cause him to heare it . He calls for the voyce of preaching his glorious works , the joy and gladnesse from his Church : and he calls for the voyce of prayer , Psal. 50. 15. Call on me in the day of trouble , &c. Though Christ should seeme sometime to neglect his people , as not to heare them : yet he would not have them to cease to call upon him , but would have them pray continually , like the poore Widow in the Gospell that importuned the judge : because when he seems not to hear his Spouse , he looks on her with the greatest delectation . So far the second branch of the exhortation . The reason of the one and the other followeth .

For sweet is thy voyce , and thy Countenance is comely .

Thy voyce is sweet ) or pleasing , delightfull : that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Miscuit . commiscuit , per metaphorum , jucundus , dulcis 〈◊〉 . acceptable and welcome , being uttered by faith it must needs delight , because it is sweet , melodious , and piercing ; and no marvaile , seing it is the voyce of his owne Spirit , and therefore cannot be but very sweet and delightsome .

Hence Observe ,

That the voyce of Christs owne spirit in his Saints , is very sweet and pleasant unto him . Would Christ so call and earnestly seeke for the voyce of his Spouse , if it were not a sweet Sacrifice unto him ? According as it is written , that the Offerings of Judah and Jerusalem were sweet unto the Lord , Mal. 3. 4. And Noah's Sacrifice had a sweet savour unto the Lord . Whereas the Lord saith of the wicked , Your Burnt-Offrings are not acceptable , nor your Sacrifices sweet unto me , Jer. 6. 20. The second reason followeth .

And thy Countenance is comely .

Comely ) or desireable , beautifull : the countenance of the faithfull must needs be glorious : for the wisdome 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cupivit , desideravit , affectavit . of a man ( saith Solomon ) doth make his face to shine , and the strength of his face shall be changed , Eccles. 8. 1. This is spoken of heavenly wisdome , which causeth the souls face to shine ; causing a right strong heart to change its complexion from evill to good , of deformed , becomming comely . These praises of the Church are spirituall , and according unto the esteeme and high account that God hath of her , and not as shee is esteemed by man . Hence Observe ,

That the Spouse is comely and desireable in Christs account . It is most true that Christ himselfe , in respect of worldly reputation ; had his visage and forme so marred , that many were astonished at him ; he had no forme nor comelinesse , Isa. 52. 14. 53. 2. but Christ is highly prized by the Father , and is in high account with the Saints : So the Spouse is black and deformed in respect of her outward forme and visage , as shee appears to the carnall eye , but in Christs esteem shee is faire and beautifull , comely and desireable . Grace in the Saints carries with it the most transcendent good , and the excellency of all beauties , for what is grace but the beams of the divine nature , which is the fountain of beauty , and spring of glory ? So that all must be faire that comes from the fountain of beauty , and all must be glorious that comes from glory it selfe . It followeth .

VERS. 15. Take us the Foxes , the little Foxes that spoile the Vines : for our Vines have tender grapes .

HEre the Church repeateth a speech of Christ which concerneth his care over the faithfull , that ' should walke up in a close communion with himselfe . The parts are these two .

First , A commandement for taking and apprehending the adversaries , great and small , laid downe under the terme of Foxes , Take us the Foxes , &c.

Secondly , A reason thereof , and this is drawne .

First from the nature of the Foxes , which is to devoure , That spoile the Vines &c.

Secondly , From the time of the Vines weaknesse , when it is said , For our Vines have tender grapes , &c.

Take us the Foxes , &c.

Christs command is to restraine ( the foxes , the little foxes ) the enemies of the Church , of greater or lesser power : Hence observe , Christs care over his Church , he is careful that it be not spoiled by devouring beasts : he keepes his Vineyard in his owne hand , and will see that it shall not run to utter ruine .

The Foxes , the little Foxes , &c.

By Foxes , wee may understand , either sinnes , or persons , because both of them are hurtfull unto the Spouse .

First , Every sinne may well be compared to a Foxe .

1. As Foxes hide in the holes of the earth , Matth. 8. 20. So are sinnes hidden in the deceitfull heart of man . 2. As the Foxe is both subtile and harmefull : so is sinne .

Secondly , Personall adversaries of the Church may well be compared to foxes , those who labour the ruine of the Church , and these are either false teachers or bloody Tyrants .

First , False Prophets , and false Teachers are so compared by the Prophet , Ezek. 13. 4. O Israel , thy Prophets are like the Foxes in the Desarts . And such are by Christ likned to Wolves , Matth. 7. 12. such as these may well be called Foxes .

First , For craft and subtiltie ; the Apostle tels us , They tuansforme themselves into the Apostles of Christ , 2 Cor. 11. 13. Such Apostles ( saith he ) are deceitfull workers ; that is , who seeme to labour in the Vineyard of Christ , and seeme to be zealous , as if they sought nothing but Gods glorie , when they seek their owne gaine and advantage most of all .

Secondly , In respect of their crooked and perverse wayes ; for so a Fox is noted , for his rolling in and out with turnings and windings ; and thus David speakes of the wicked , and those that are enemies of the Church , But these ( saith he ) that turne aside by their crooked wayes , lead them forth with the workers of iniquitic , &c. Psal. 125. 5. Such as Apostate from the truth , or , such as are ignorantly zealous , that thinke they doe God good service , to destroy the Saints ; Such I say turne aside , and walke in crooked wayes , wasting and destroying the Vines of Christ .

Secondly , Bloody and cruell Tyrants are compared to a Foxe , as Christ called Herod a Foxe , Luke 13. 32. because of his subtiltie , and fraudulent disposition . In like manner the Apostle tels us , that he was Delivered out of the mouth of the Lion , 2 Tim. 4. 17. Some by the Lion understand the Emperour Nero , so called for his rage and crueltie , as for the most part , Tyrants and powerfull enemies of the Church are called : As the Mother of the Princes of Israel is said to be a Lionesse : And shee lieth downe among Lyons , and she nourisheth her whelps ( to wit , tyrannicall Kings ) among young Lyons , Ezek. 19. 2. that is , the mother of the Kings , to wit , the people of the Jewes , and Jerusalem , which have brought them forth , hath been full of blood and violence , and hath brought forth Kings of the same nature . The powerfull enemies of the Church are often called Lyons , as in Psal. 35. 17. and 91. 13 Pro. 28. Jer. 2. 15. and 4. 7. And Marsyas certifying his Patron at Rome , of the death of Tyberius , useth this phrase , the Li●n is dead ; as Josephus reporteth . Joseph . aniiq . lib. 18. cap 6. In Rev. 19. 20. we● reade of the Beast and the false Prophet , by which Beast , some understand to be the persecuting magistrate , as the false Prophet to be the persecuting Priest .

The Pope is a kinde of a mixt Foxe , having power civill and ecclesiastical , usurping both swords , the temporall sword over all Princes , and the spirituall sword over all Churches . Besides all these , wee may come neerer home , and see many of these mysticall foxes , in every Towne and Citty , persecuting the Saints , and spoiling the tender vines of Christ .

Now wee passe to the reasons of this command , and first from the devouring nature of these adversaries in the words following .

That spoile our Vines .

Spoile , or , corrupt our Vine-yards , that is , by devouring the grapes : as Foxes spoile and destroy the Vines ; so false Prophets , oppressours , and Tyrants destroy the Church : of the first sort the Apostle speakes of , and saith , their word eateth as the Canker , 2 Tim. 2. 17. And of such the Lord complaineth , Many Pastors have corrupted my Vineyard , Jer. 12. 10. In this place Pastors may be applyed unto false Prophets , or unto the tyrannicall Kings and Princes of Babylon .

The last reason is taken from the fruitfulnesse of the Vine , in these words .

For our Vines have tender grapes .

For , in the Hebrew and , which word is often used instead of for , as in Psal. 60. 13. And in Genesis 12. 19.

Our Vines , or , our Vineyards : By the Vinyard and Vine , is understood the Church of Christ , and the Gospel : The Prophet saith , I will sing to my well-beloved , a song of my beloved , of his Vine-yard , Isa. 5. 1. and the Vineyard of the Lord is the house of Israel , and the men of Judah his pleasant , &c. chap. 5. 7. But now wee must know , that there are two sorts of Vines , the one of Jerusalem , the other of sodome , as Moses speaketh , For their Vine is the Vine of sodome , and of the Vines of Gomorrah , their grapes are grapes of gaule , their clusters be bitter , their wine is the poyson of Dragons , and the cruell gaule of Aspes , &c. Deut. 32. 31. Therefore it must not be the Vine of sodome , but the Vine of Jerusalem , which wee are to understand here . This Vine is the Spouse of Christ , and all the faithfull are labourers in the Lords Vineyard .

Tender grapes , which doe but begin to bud , and shew themselves , even in the beginnings of the fruits of religion : Foxes labour to destroy these , as Herod sought to destroy Christ at the beginning of his dayes , and Pharaoh the men . Children of Israel at their birth , that so Israel might be no more a Nation . These Foxes therefore both great and small , must therefore be taken and destroyed . The words being thus unfolded , let us take notice of these observations .

First , Observe .

That the Spouse of Christ is alwayes troubled with some enemies .

There are alwayes those of greater or lesser power to afflict the Church , there will alway be some San-bal-lat or Tobiah , or some such to nible at the Vines of Christ of this , the Scripture is full of testimonies .

Secondly , Observe .

That these enemies of the Spouse , are of a devouring nature .

That spoile our Vines , &c. Foxes are hurtfull to the labour of the husband-man . samson being wrongd by the Philistims , tooke three hundred Foxes , and with their tailes set on fire , burnt their corne , with their Vineyards and Olives . There have been alwayes false Teachers , as in Moses time , their stood up Jannes and Jambres ; and how many of Baals Prophets were there in the time of Elias ? and when was the Spouse of Christ free from persecution of tyrannicall Kings and Princes ? This is then the Churches portion , and therefore not to be wondred at .

Thirdly , Observe .

That Christ doth cherish the least buddings of grace in his Saints .

For our Vines have tender grapes : When a Vine brings forth wild grapes , Christ will take away the hedge of his vineyard , and it shall be eaten up , Isa. 5. 4. But on the contrary , Christ tels us , that every branch that beareth fruit , shall be purged , that it may bring forth more fruit Joh. 15. 1 , 2. so that Christ hath great care to preserve young and tender fruit .

Fourthly , Observe .

That such as would by subtiltie and tyrannie destroy the tender plants of Christ are to be restrained . Take us the Foxes .

First , for false Prophets , they are to be discovered , and refused of their errour , and after all , judg'd , and cast out of the Church ; he that will deny the doctrine of the Gospell , wee must not receive him , neither bid him God-speed , Joh. 2. 10. But in the end , Christ himselfe will restraine both the Beast and the false Prophet , as in Revel. 19. 20. And the Beast was taken , and with him the false Prophet , that wrought miracles before him , &c. These were both cast alive into a Lake of fire burning with brimstone . Therefore let all persecuting emperours , Kings , and Priests know , that the time will come that Christ will take them and chaine , them up , or else destroy them , and in that he sayes , these shall be taken alive : it notes out unto us , the great and horrible torments , that they shall indure , and that is called the Lake of fire , to wit , an exquisite torment thereby resembled .

VERS. 16 , 17.

My beloved is mine , and I am his ; he feedeth among the Lilies .

Vntill the day breake , and the shadows flee away ; turne my beloved , and be thou like a Roe , or young heart upon the mountaines of Bether .

THe Church having finished Christs speech , shee now concludeth this divine act with a kinde of a triumphant acclamation upon the former passages , for now she begins to feele some comfort from Christs drawing neer unto her , after her soule-sicknes : Hence she breaketh out .

First , With praise , verse 16.

Secondly , With prayer , verse 17.

First , Wee have the praise of Messiahs love , and feeding : his love is laid downe .

First , In the gift of himselfe to his Spouse , expressed in these words , My beloved is mine , &c.

Secondly , In that she was made his : And I am his . He being hers , she therefore became his .

Lastly , She praiseth his feeding , affirming that to be among the Lilies .

In these words , My Beloved is mine , and I am his : there is a mutuall intercourse and vicissitude of claiming interest betwixt Christ and his Church ; the Church indeed glorieth in this , but not so much in her selfe , as in her beloved , according to that of the Apostle , He that glorieth , let him glorie in the Lord , 1 Cor. 1. 31. And observe what it is she glorieth in , namely , in that communion which is betweene her and Christ , and this shee declareth by a passionate expression of comfort , and that from the highest pitch of affection , from a heart enflamed with love , saying , I am my Beloveds , and my beloved is mine .

First , Note from these words , My beloved is mine , &c. That there is a union betweene Christ and his Saints , from whence ariseth all sweet communion .

Christ is the head of his Spouse , and she by the Spirit united unto him as his mysticall body : he is Christ the giver of all spirituall influence to his Church : Christ is also the Churches , as by marriage , if the person of the Husbands be the wives , his goods , and titles of honours are hers also , he having passed over the right of his owne body unto her : so is it in the mysticall marriage betweene Christ and the Spouse , that union and conjunction of persons betweene them , doth intitle the Church in the communion of all his graces .

Now from this union of persons , comes a communion of all good things : so that the Church can say if Christ be mine , all that he hath is mine , what he hath done , and what he hath suffered is mine , and why ? because he is mine , for union is the foundation of all blessed communion . And so againe on the other side the Church can say , I am his , my person , my life , and strength , and all is his , to glorifie him : so there is a union and communion mutually betweene Christ and his Church . The originall and spring hereof is Christs uniting and communicating himselfe first to his Church , for the Spring begins to the streame , what hath the streame , but it first was in the Spring ? Now there is an evidence of right and propriety that Christ doth communicate unto his Saints , whereby they have a comfortable interest in him .

First , In all his workes and performances , they are in a peculiar respect for every Saint , his making of the world , setling of policies and governments , rooting up of Kingdomes , executing of judgements in the earth , rewarding some , and punishing others , and the like , all these , and in all other generall providentiall workes of Christ , the Saints have a kinde of interest and proprietie in ; next unto his owne glorie , Christ aimed at the good of his Church in all these things , and doth alwayes make them instrumentall for her welfare , in which sense are the words of the Apostle , 1 Cor. 3. 21 , 22. All things are yours , ( saith he ) whether Paul or Apollo , or Cephas , or the world , or life , or death , or things present , or things to come ; all is yours .

Secondly , The Saints have a claime also in the dignities and honours of Christ . There is a reciprocation ( as it were ) betweene him and his people ; they are mutually and interchangeably glorified in one another : as Christ is glorified in them , Joh. 17. 10. so they are unspeakably dignisied , and graced by him . The glorie of Children ( saith Solomon ) are their Fathers , Prov. 17. 6. If the father be heroicall , or any way excellent , this is the Sonnes glorie , unlesse he degenerate : now the Saints are called the Seed and the Children of Christ , whatsoever therefore he excels in , it is their dignitie , and their glorie : Besides , Christ doth impart of his glorie and honour to them , making them like himself : Is Christ a sonne , and heire of all ? so are thy sonnes , and heirs , and Co-heirs with Christ ; shall he judge the World ? So shall they in some sort : Doth he breake in pieces the Nations with a rod of Iron ? so doe they : is he ascended into glory ? so shall they ascend : there is not any whit of his glory , unlesse it be that which is utterly incommunicable , but they have a touch of it , if I may so say ; yea , and that which is incommunicable , redounds to their glory also .

Thirdly , the Saints have interest in the Offices of Christ . Every Saint may say of Christ , he is my Prophet and Teacher , he is my Priest and Reconciler , he is my King and Governour : yea , the Saints have such an interest in these Offices of Christ , that vertue comes out of him to make them even Prophets , and Priests , and Kings also . Prophets in some measure , to teach themselves and others , Priests to offer spirituall Sacrifices , acceptable to God by Christ ; and Kings to rule over their owne lusts and corruptions .

Fourthly , the Saints have interest in the graces of Christ : he that hath the field hath also the treasure that is hid in it . It was the greatest consolation and joy of the Spouse that shee could say , My Beloved is mine . So all that is in Christ a Believer may appropriate to himselfe ; he may say , his riches , his love , his goodnesse , his greatnesse , his power , and all that is his , is mine ; I have interest in all those transcendent graces of his , his mercy , his truth , his promises , they are all mine . Thus the Saints have a peculiarity and right in Christ , which is as the Spring of all mutuall love betweene them .

Now to joine the words together ( My Beloved is mine and I am his ) they imply ,

1. A mutuall interest ; as Psal. 73. Whom have I in Heaven but thee , and what is there in Earth in comparison of thee ? He is mine , yea , and I am his , there is propriety with peculiarity and interest .

2. The words imply a mutuall love ; Christ is the object of the Saints best affections , and the Spouse is the very Center of Christs love , his love rests on the Church , and scatters not to other objects . Thus the Apostle applyes the love of Christ , saying , He loved me , and gave himselfe for me , Gal. 2. 20. And we love him because he loved us first , 1 John 4. 19. So that the Church may say , Christ is mine , and his love is mine , and I am Christs , he hath my soule , my affections , and all that I have , is his , he hath my love to the uttermost .

3. The words doe also imply mutuall familiarity ; Christ is my familiar , my fellow-friend , and Companion ; he discovers himselfe unto me in the secrets of his love : So the Saints have a spirit of fellowship and familiarity with God in Christ , so that they can unbosome and let open their hearts to him upon all occasions , as unto a familiar .

4. And lastly , they imploy complacency or resting one in the other . Christ hath a complacency and resting in his Spouse , he is well pleased in her , taking the greatest satisfaction and content in her that possible can be thought on . So the Church hath a complacency or well-pleasednesse in her beloved , whereby shee doth approve and like of all that is in him , resting in his goodnesse , as in the most lovely and desireable object in the World . Hence shee saith in Chap. 1. Verse 1 , 2. Thy love is better then Wine . Because of the savour of thy good Ointments powred forth , therefore doe the Virgins love thee . This shews what a pleasing and delightfull object Christ is to a believer : what more acceptable to the tast then fragrant wine ? Christ is far more acceptable to a Saint . What more pleasing to the smell then sweet Ointments of an exquisite composition ? Christ is the same , and far sweeter to the heart of a believer , so that the Saints , from this complacency and wel-pleasednesse in Christ , doe sweetly acquiesce and rest in him , as in the loveliest object in the world .

Having spoken of the union and communion betwixt Christ and his Church , where was set forth the mutuall interest and owning between Christ and the Church . Now it will be necessary that I speake something of the order of this union . Christ is first ours , then we are his , My beloved is mine , and I am his .

Hence Note ,

That Christ is first ours , and then we are his because he is ours . For this there are foure grounds .

1. Christ is the well-spring of all grace in us , our grace comes from his grace , and our love from his love , as appears , 1 John 4. 10. 9.

2. Because the lesse is first beloved of the greater ; the nature of love is first to discend , the superiour first loves the inferiour ; as the love of a Father discends to his Child first , then the Childs love ascends back to the Father : So Christ first condiscends to love us , then we ascend in our love to him againe .

3. From the attractivenesse of Christs love Magnes amoris est amor : love is the attractive loadstone of love : now our nature is such , that we will love onely where we are first loved ; as the heat of the Sun-beams reflect from a wall : so Christs love to us cannot but cause a reflexion of ours upon him ; our love is but a sparke of his . We loved him ( saith the Apostle ) because he loved us first : when he reveales his love to us such a fire must needs kindle and melt our affections , without which our hearts will be key-cold and frozen .

4. It must be the same spirit that tells our souls that Christ loves us , that must make us give up our affections to Christ . The spirit of Christ doth sweetly display before the soule , the rich , free , and liberall love of Christ , and also with the discovery of his love , causes the soul to love him againe .

The next thing to be enquired into , is ,

1. How Christ comes to be ours . 2. How we come to be Christ's .

Christ becomes ours by such means as these .

1. Christ is ours by the free donation and gift of the Father , as appears , Joh. 3. 16. God so loved the World that he gave his onely begotten Sonne , &c.

2. Christ freely gave himselfe unto us ; so that Christ is ours by his owne consent , he hath , as it were passed over himselfe unto us . The Apostle saith , Christ loved me and gave himselfe for me , Gal. 2. 20. As the Father freely gave his Sonne unto us , so Christ freely and spontaneously gave his consent to be ours .

3. Christ hath passed himselfe over unto his Church by Marriage ; although we had nothing to bring to him but poverty and misery , yet he tooke upon him our nature to discharge all , that he might marry us , and so passe over himselfe unto us , as a husband passeth over himselfe unto his wife . Hence it is that the Lord saith , I am married unto you , and I will take you one of a City , and two of a Family , and I will bring you to Zion , Jeremiah , Chap. 3. Verse 14.

4. And lastly , Christ is ours by communicating o his owne Spirit to us : for the Spirit is given for thaf end , to shew us all things that are given us of God , whereof Christ is the chiefe : this is that the Apostle tells us , when he saith , No man knoweth the things of God , but the Spirit of God . Now ( saith he ) we have not the Spirit of the world , but the Spirit which is of God , that we might know the things that are freely given us of God ; and thus we have the mind of Christ , 1 Corinth. 2. 11. 12. 16.

Having declared how Christ is ours , and that he is ours in the first place , before we can be his . It followeth that we speak of the reflexion on the other hand , and shew how we become Christs .

The Saints are Christs these fowre wayes .

1. Christ hath propriety in us by the donation of the Father . God hath made him both Lord and Christ , Act. 2. 36. And hath put all things under his feet , and gave him to be head over all things to the Church , Ephes. 1. 22. And now saith Christ , behold , I and the Children whom thou hast given me , Heb. 2. Thine they were , and thou gavest them to me , John 17. 6. For as in respect of Gods justice we were bought by Christ in our redemption , so in regard of his love we were given unto Christ in our Election , that he might Redeeme us .

2. We are Christs by Choyse : I have chosen you out of the World , saith Christ , John 15. 19. And the Saints are said to be chosen in Christ , Ephes. 1. 4. And they are called chosen , and faithfull , Revel. 17. 14.

3. The Saints are Christs by Purchase : we were in the hand of our Enemies , and could not free our selves from the bondage of the Law , therefore Christ redeemed us from under the Law , Gal. 4. 6. And the Apostle saith , we were bought with a price , 1 Cor. 6. 20. He was our surety , and stood in our stead , and was set forth to declare the righteousnesse of God , Rom. 3. 26. So then , we are Christs by right of redemption .

4. And lastly , We are Christs by combination and Covenant . I entred into Covenant with thee , and thou becamest mine , Ezek. 16. 8. That is , I did make a solemn Covenant or stipulation with thee , that I would take thee to be my people .

Thus much for the mutuall union and communion , and for that mutuall interest and propriety betweene Christ and his Church . Now it followeth , that the Church commendeth Christs feeding .

He feedeth among the Lilies .

After the Church had extolled Christ for his love , shee praiseth his feeding , affirming that to be among Lilies . These words are diversly Interpreted , because the Hebrew word may be taken either actively , or passively . If it be taken passively , it may be meant of Christs feeding himselfe . Or , we may take it actively of Christs feeding , Viz. his Flock , among Lilies . Or we may take it for Christs feeding of himselfe and his Church : he feeds his Church among Lilies , and delights himselfe to be there , the one follows the other , but especially it is meant of the Church , those that are his Saints , he feeds them among the Lilies .

Lilies are such kind of flowers as require a great deale of nourishment , and they flourish , and prosper best in Valleys and low ground , where the soile is most fat , and therefore when shee saith , He feeds among Lilies , the meaning is , he feeds his Church and people in sweet , pleasant , soft , and well-smelling pasture , he plentifully and pleasantly intreateth those that are his ; for Lilies we know are faire , sweet , soft , and pleasant , and therefore the Church saith , that her beloved seedeth his flock among the Lilies , which is to let us understand that he feedeth her with most excellent things . And it is most sure , that there is nothing under Heaven that can be esteemed as a full shadow and resemblance of the Heavenly Manna , wherewith Christ feedeth the souls of his .

Hence Observe ,

That Christ feeds his Church and people fully , sweetly , and comfortably . He feeds among Lilies . Agreeable to this is that in Psal. 23. 1 , 2. &c. The Lord is my Shepheard ( saith David ) or my feeder , my Pastor , and what is the use he maketh of it ? I shall not want : How is this made good ? why saith he , He maketh me to lye downe in green pastures , or in the budding grasse . That is , in pleasant pastures where greene and tender Herbs doe spring , he makes me to lye downe and refresh my self . And he addeth , He leadeth me beside the still waters , or , he gently leadeth me unto the waters of rest . That is , he doth comfortably guide me , with sustaining my infirmity , he nourisheth me by the refreshing waters of his Spirit .

The like place we have , Isa. 40. 11. He shall feed his flock like a Shepheard , he shall gather the Lambs with his Armes , and carry them in his bosome , and shall gently lead those that are with young . So Christ leads his people , as it were among Lilies , and feeds them plentifully , with sweet and pleasant things : and in his bosome he carries them , softly , and tenderly , that such as are weake may not be wronged .

Another place suitable to this purpose is Ezek. 34. 14. I will feed them in good pastures , upon the high mountaines of Israel , there shall their fold be , there shall they lye in a good fold , in a fat pasture will I feed my flocke , and cause them to lye downe , saith the Lord God . I will seeke that which is lost , and bring back that which is driven away . I will bind up that which is broken , and strengthen that which is sicke , and destroy the fat and the strong , and feed them with judgement . Thus the Lord doth plentifully , comfortably , and sweetly feed his people , as among Lilies . Thus he feedeth us , and with us , he feedeth us as a Father , but feedeth with us as a brother also : yea , as an husband and amiable lover . Now followeth the Churches prayer .

Vers. 17. Vntill the day breake , and the shadows flee away : Returne my Beloved , and be thou like a Roe or young Hart upon the Mountaines of Bether .

In these words we have the Churches Prayer , which is set forth by the matter , that Christ would returne often and visit and comfort his Church , Turne my beloved , &c.

This is declared first by the time , Vntill the day breake , and the shadows flee away . Secondly , by the swiftnesse of his comming , And be thou like a Roe or young Hart upon the Mountaines of Bether .

Turne my Beloved &c.

Turne , or , turne about , to wit , to comfort and succour me . It is a request of comfort from Christ , as in Psal. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Circum●●it . 71. 21. David saith , Thou didst much increase my greatnesse , and didest turne about , and comfort mee , in the night and shadows of darknesse and ignorance .

Hence Observe .

That the Church desireth comfort and succour from Christ in the times of darknesse and affliction .

The day is a time of knowledge , peace , and comfort , the dawning of the day , is the sence and feeling of this comfort , by the inward working of the Spirit , as the Apostle exhorteth us to take heed to the sure word of prophesie , as unto light that shineth into a darke place , Vntill the day dawne , and the day-star arise in our heart , 2 Pet. 1. 19. that is , untill a spirituall discoverie of Christ be made in the soule , which is as the rising of the morning starre .

Now this desire of the Churches is declared first , in respect of the time .

Vntill the day breake , and the shadows flee away .

Vntill the day dawne , or , untill the day blow , or breath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Flavit , spiravit , suspiravit . forth , to wit , light , as appeares by the fleeing of the shadows , which use to be dispelled by the morning wind ; as on the contrary , when the day goeth away ; the shadows of the evening are said to be strethed forth , Jer. 6. 4.

Now for the day , and departing of the shadows , we may understand it , of the time of the Law preceding Christs incarnation , which Law was nothing else but a shadow of good things to come : Or , we may nnderstand it of the cloudy darke time in this world , and that after Christs appearing in the flesh . I shall speake a word to both these .

As Christ was the Sonne comming forth gloriously as a Bridegroom : So the Law was a shadow of good things to come , the bodie whereof was Christ , Heb. 10. 1. Col. 2. 17. wherein the Apostle may well allude to the shadow ( accompanying a mans bodie ) which sometimes is before , sometimes behind , as occasion is ministred by the Suns course : even as shadows went before Christs comming in the flesh , some other followed after . And as the Apostle calleth all a shadow : so Solomon here useth the plurall , shadows , as comprehending all types and shadows .

Now for divine shadows , they may be considered as personall , or as sacramentall .

First , For personall shadows ; Adam was the first , called the first man , being a shadow of Christ , called the second man , or Adam , 1 Cor. 15. 45. Adam was first in execution , but Christ first in intention : the first was but a type of the second . The Second Henochs , whose name ( in English , taught or dedicated ) holds forth Christ , taught of the Father , and dedicated to his fathers will ; and he increased in wisedome and stature , whereby he was one with Henoch . Melchisedech was another eminent type of Messiah , who was first King of righteousnesse , and King of peace , shadowing forth him , who was the fountaine of all justice and righteousnesse , and the Prince of peace , Isa. 9. 6. Aaron , whose name signifieth a high mountaine : shadowed for Christ , who is set on the top of mountains and exalted above the hils , Isa. 2. 2. Thus I might shew how Abraham , Isaac , and Jacob , Moses , Joshua , Samson , with many other Prophets , Priests , Kings , and other of the men of God , they were all but types and shadows of the Messiah .

And as for sacramentall shadows : as the sacrifices shadowed forth Christs mediation for his people . Circumcision was a type of the blood of Christ , without which blood is no remission , Heb. 9. 22. The striking of the blood of the Lamb on the Posts of the doors , where the Israelites dwelt was a token and assurance to them , that the destroying Angel should passe over them , and smite only the first borne of the Aegyptians : now what else did that blood presigure , but the blood of Christ ? wherewith the Saints being sprinkled , the destroyer cannot hurt them . The Pillar of the cloud by day , and of fire by night was the type of Christ , leading and guiding his people continually . The water of the Rock , and the Manna in the Wildernesse were signes , that Christ should spiritually feed and refresh his people . The Serpent of brasse lifted up by Moses , signified that he should be their Physitian and healer . In a word , all the sacrifices under the Law did typisie , that Christ should make attonement for believers .

Now all these were darke , sacramentall resemblances , wherein God did appeare unto his people of old , therefore they desired the neerest approach of his unto them , untill these ceremoniall shadows should vanish away .

Now concerning the new Testaments shadows , they are baptisme , and breaking of bread : and unto these two it was that the Ancients had respect , when as they said , the side of Christ was pierced , that so the doore of life there might be set open , from whence the Churches sacraments have issued ; understanding by water , baptisme ; and by blood , the Lords supper . Now for these , they are but outward resemblances , which lead unto Christ ; so that when Christ which is our light shall appeare in the glorious discoveries of himselfe , and as it were swallow up his people in spirit and glorie , then these shadows must also vanish away , because when the truth it selfe appeareth , the figure and outward resemblance must cease : even as an Emperours image hath authoritie in his absence , but being present , the Image hath no such power : Therefore wee are to make use of the shadows , so farre as Christ is absent from us : and againe , so farre as we have the substance , wee need not catch after outward representations and shadows . Thus much for the comming of Christ , declared by the time : Vntill the daybreake , and shadows flee away , &c.

Now followeth in the second place the manner of his comming , by his swiftnes .

And be thou like a young Roe , or a young Hart upon the mountains of Bether .

Here are two things observable .

Frst , The Creature whereto he is resembled , namely , a Roe , or young Hart.

Secondly , The place of his abode , that is , the mountains of Bether .

Of the Roe , and Hinde , wee have spoken of before in verse 7. 9. But concerning the mountains of Bether something is to be spoken .

Bether is here taken by some for the proper name of a place so called : of others it is taken appellatively , and so it signifies , the mountains of division . If we take it for a place , it is called Bithron , which was on the outside of Jordan , 2 Sam. 2. 29. called partition , because it parted by the River Jordan , from the Land of Judea : And on those mountaines , Harts and Roes used to runn , as appeares by the Scripture . Now we must understand by these mountaines , mystically to be the partition wall , which divided betweene Jew and Gentile , untill the comming of Christ , who then of two were made one . Or else wee may understand the mountains of division , by that sin , or ignorance whereby wee are hindred from the full fruition of Jesus Christ , for not only the Churches sacramentall shadowes shall vanish ; but also the night of sinne , the workes of darkenesse , the scale of ignorance , and blindnesse , and the shadow of death , shall flee away .

From this verse thus opened observe .

That the Saints here are overclouded with many mists and shadows , much ignorance of God , and the like .

Christs discoverie to the people of the Jewes , was but under veiles , and types , there light was an obscure and glimmering lights to our : now Christ hath flowed in upon his people in greater abundance of revelation then before his comming in the flesh ; yet our light is that we see now but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 through a glasse darkely , for what wee shall doe hereafter .

Secondly Observe .

That it is the desire of the Saints to have close communion with Christ , while they are under shadows .

Hence it was , that the Church desired Christ to draw neer unto her , and to come swiftly whilst she was under the ceremoniall shadows , and that he would be with her , untill they did vanish away : even so the Church now desireth , while she is in the wildernes , that he would come swiftly unto her , to comfort her in all her blindnesse and tribulation .

Thirdly , and lastly , Observe .

That the glorious morning of Christs comming to his people , will expell the darknesse of the night of sinne , and ignorance .

This the Apostle testifieth , when he saith , But when that which is perfect is come , then that which is in part shall be done away , 1 Cor. 13. 10. When the substance is come , there is no need of the shadow , and therefore so farre as the Lord shall discover himselfe unto us in spirit ; outward resemblances shall vanish away . So endeth the second Chapter .

CANTICLES Chap. III.

VERS. 1 , 2 , 3 , 4 , 5.

By night on my bed , I sought him whom my soule loveth , I sought him , but I found him not .

I will rise now and goe about the Citie in the streets , and in the broad wayes , I will seeke him whom my soule loveth , I sought him , but I found him not .

The watchmen that goe about the Citty , found me ; to whom I said , saw ye him whom my soule loveth .

It was but a little that I passed from them , but I found him whom my soule loveth , I held him , and would not let him goe , untill I brought him into my mothers house , and into the Chamber of her that conceived me .

I charge you , O ye Daughters of Jerusalem , by the Roes , and by the Hindes of the Field , that ye stirre not up , nor awake my love till he please .

IN the first Chapter of this song , we heard the fervent suit of the Church , for obtaining the presence of her beloved , whereunto she received a comfortable answer . And after there was a neerer communion betweene them , they fell into mutuall praises one of another .

In the second Chapter , Christ provoketh his Church to make some returnes of his love , and this he doth , by speaking excellent things of himselfe , and also commending his Spouse . Whereupon the Spouse is drawn forth to speake excellent things of her beloved . Afterwards , Christ in a most kinde manner sought and called her up againe , and againe , to arise , and come forth unto him , to the end she might have communion with him , untill all shadows were vanished away .

Now in this Chapter the Church declareth , how she sought after her beloved , and how studious she was to find him , being absent ; as also for retaining of Christ being found : But after she had found her beloved , and was fully assured of his excellency and glorie , she declareth that it is much better and profitable for her , not to stay her Spouse here , but to ascend with him into his heavenly bride-chamber .

This Chapter may be divided into two parts .

In the first , the Church setteh forth the fervent desire she hath to take hold of Christ , and to possesse him , which appeareth in this , that she seekes him by day , and by night , at home , and abroad , in the fields , and in the Citty , she being wonderfully inflamed with his love , and this reacheth from verse 1. to the end of the 5.

In the second part , she doth as it were correct herself , desiring rather that he should take hold of her , and that she might abide with him , whereupon she entereth into a commendation of his glorie , sweetnes , &c. And not only comparing it with Solomons , but preferring it before it , and that by many degrees , and this reacheth from Verse 6. unto the end of the Chapter .

First , the Churches search after Jesus is couched in the first three verses . And in the first of these three is laid downe her first search , together with the event .

This search is declared from the circumstances , which be two .

1. Of the time , and that was in the Night . 2. Of the place , and that was in her Bed .

Lastly , touching the effect of this search of hers , it is not availing , for shee found him not .

By night on my Bed I sought him , &c.

The night is a time of solitary & earnest meditation , as in Isa. 26. 9. With my soul have I desired thee in the night : yea , with my spirit within me , will I seeke thee early . And sometime grievous afflictions are signified by the night , as appears , Psal. 17. 3. & 30. 5. 77. 2.

By the Bed some understand the Bed of ease and sloath ; and that the Church was now under deadnesse and security , thinking that Christ had been present with her , when it was no such matter . But this is not likely to be the meaning of the Bed , for what ease could the Church take in the absence of Christ .

The Bed sometimes signifies tribulation , as in Rev. 2. 22. which may be implyed here , that the Church sought and waited for the Lord in the way of his iudgements , as in Isa. 26. 8. Yea , in the way of thy judgements O Lord have we waited for thee , the desire of our soule is to thy name , and to the remembrance of thee .

Or , we may take the Bed here for the place and duties of Gods worship , the Temple and the Ordinances , as in Chap. 1. 16. where it is said , Our Bed is green , meaning the place and means of bringing forth converts unto Christ .

I sought him whom my soule loveth .

The Hebrew word Translated Sought , signifies to seeke by suing and praying , by asking direction and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quaesvit , requisivit , postulavit , petijt , siuduit , conatus est . counsell , and by making a strict inquiry after the thing seeked for . So that the Church sought by much prayer , study , and meditation , shee made a diligent search after her beloved .

Whom my soule loveth , towit Christ whom shee called her beloved , Chap. 1. 7. The Church using this Periphrasis , instead of a proper name , doth nothing else but expresse the force of her love , and the earnestnesse thereof . It was the strong affection of love , that set the Church on seeking Christ ; shee could not indure his absence , nor sit downe contented without him . Thus the Church sought Christ in his absence : her successe followeth , which for the present is non availing , for shee saith ,

But I found him not .

I found him not , towit , presently , or I did not sufficiently perceive him , to be present with me , according to my hearts desire : I find not such sweet discoveries of his love , nor such glorious apprehensions of him , as my soul desireth . This was the Churches successe for the present . The verse being thus opened ; let us take notice of some Observations from it .

First Observe , That Christ may sometimes be absent from his dearest Saints . This is implyed by the Churches seeking Christ , for inquisition implyes absence . Christ may , and doth many times vaile himselfe for a time , and withdraw his light and comfort from the soule : but we must know also , that he takes not away his love , but onely suspends the acts of it : he doth but seeme to frowne when he doth abscond , and ecclipse himselfe from the soule , so that the soule looseth the sence of his love and favour , so that Christ seemeth to be altogether absent , or at a great distance from the soul .

Secondly Observe , That when Christ is absent from the Saints , they are in great unquietnesse of mind , for want of the feeling of his presence . Hence the Church saith , shee sought Christ upon the bed of tribulation and sorrow , in the night of solitarinesse and affliction : for when Christ is gone from a Believer in his apprehension , then the comfort and assurance of his love is gone , joy and light is gone : O how dejected , how disconsolate is the soul then ! So far as a man is spirituall , the flame of love to Christ is kindled in him , and then he cannot sit down without him . He is the Fountaine of all supply , he is the staffe of strength , the support of joy , and the very life of the soule : O that I might see him ( saith the Christian ) O that I might live in his presence ! Nothing in the world will content him , neither honour , nor riches , nor pleasures , nor friends , nor any thing else will content him , till he find the Lord Jesus Christ his Beloved , whom formerly with unspeakable pleasure he injoyed .

Thirdly Observe , That the Church makes earnest inquisition and dilligent search after Christ when he is absent . I sought him , &c. Shee seeks Christ with meditation , study , and strong endeavours , shee seeks him diligently , as appears in the Verses following , shee never gives off untill shee finds her beloved . All the Ordinances wherein shee seeks Christ are ( as I may say ) a walke wherein he meets his people : therefore the Saints put themselves upon that way , but if they find not Christ present , their spirits faile , but when Christ is to be found by them , it is as life from the dead .

Fourthly Observe , That the principle from which a believer seeks Christ , is love . I sought him whom my soule loveth . The love of iChrist cannot be concealed : a man may sooner keep in the wind with his fist , or stay the Ointment of his light hand from bewraying it selfe ( as the Wise man peaks , Prov. 27. 16. ) : then not utter his love to Christ . Love is such a fire as will break forth , it is the strongest affection of the soule , and cannot be satisfied without the enjoyment of the thing beloved .

Lastly Observe , That Christ is not always to be found in our sence and feeling , though we use all good means to attaine it . This is from the Curches successe in that shee saith , I found him not . Christ is not alwayes found on the suddain , he may a good while suspend the acts of his love from a soule , to the end he may make it earnest in seeking after him , and with endurance wait for his returne . and this effect we see in the following words , wherein shee persists in her Narration , thus .

Verss . 2. I will rise now , and goe about the City , in the streets and in the broad wayes I will seeke him whom my soule loveth : I sought him , but I found him not .

In this Verse we have the Church stirred up to make a farther search after her beloved . And herein observe .

First , her resolution to make farther inquiry after Christ . I will rise now , &c. This resolution was enforced from her not availing in her former search .

Secondly , her action of so seeking , and that is , shee goes ,

1. Into the City . 2. Into the Streets , and broad places .

Lastly , we have the effect of her further search , it is as the former , nothing at all availing , for , saith shee , I sought him , but I found him not .

I will arise now , &c.

In the words the Church declareth her increase of grace , of faith , love , zeale , and fervency of spirit , as if shee had said , I will not delay my searching after my beloved no longer ( for all these are the words of the Spouse , speaking unto her self , & as it were , declaring the consultations which shee had within her selfe , and resolving what shee were best to doe ) therefore now saith shee , I am resolved diligently to seeke him : now I will leave my former seeking in bed , and I will seeke him in the City , &c. Thus we have the Churches resolution . Now followeth her action in seeking .

And goe about the City , in the streets and broad places . &c.

I will goe about the City , towit , to seeke my beloved , for I will leave no place unsought , as if shee had said , which shewed her earnest desire to obtain that which shee look't for . By the City we may understand Jerusalem the holy City , where the Temple was seated , and the practise of all the Ordinances , whither all Israel repaired thrice every yeare , which was a figure of the Church , as appears , Isa. 26. 1. In that day shall be sung in the Land of Judah , we have a strong City , &c. This is spoken of the Church under the Gospell , for whom the Lord would appoint salvation for walls and bulwarks . So that the Church sought her beloved among the people of God , and among his Ordinances and word , that by this meanes her soule might find comfort in him .

In the streets and broad places , or , narrow streets , and broad streets , for both words are used for the streets of a City : and the latter for such broad places , as oftentimes people meet together in , as in Nehem. 8. 1. So that this noteth an exquisite and narrow search , as in another case it is said , Run yee too and fro through the streets of Jerusalem , and see now , and know , and seeke in the broad places thereof , if yee can finde a man , if there be any that executeth judgement , &c. Jer. 5. 1. And wisdome uttereth her voyce in the streets , Prov. 1. 20. Now the Church is said to seeke her Beloved in the streets , because shee will leave no place unsought , untill shee have found her beloved .

I sought him , but I found him not .

Looke how shee resolved , so shee acted ; yet , notwithstanding her successe was fruitlesse as before , I found him not . The Spouse uttereth these words mournfully , not so much for the pains shee took , as that shee could not meet with him whom shee so tenderly lov'd , and carefully sought . And when shee saith , Shee found him not : shee meaneth , not so sufficiently as shee would , and as her heart desired , as may appeare by the former Verse .

Hence Observe ,

That no repulse or impediment can hinder the Saints from seeking after Christ . Here the Spouse not finding Christ at one place seeks him in another ; and if shee find him not at one time , shee seeks at another : shee sought him on her Bed , and he was not found there ; then shee renews her resolution , saying , I will rise now , and goe into the City , &c. Like the woman in the Gospell , that would take no deniall ; and Jacob , who would not let the Lord goe , untill he had got the blessing . The Israelites in the Wildernesse thirsted for water , as the Spouse here desireth the company of her beloved : when Moses had cryed to the Lord , he answered , Goe before the people , and take with thee the Elders of Israel , and thy Rod , wherewith thou smotest the River , take in thy hand and goe : Behold , I will stand before thee upon the Rock in Horeb , and thou shalt smite on the Rocke , and water shall come out of it , that the people may drinke . And Moses did so in the sight of all the Elders of Israel . There at the first smiting of the Rock water issued out . But here the Spouse seeketh Christ , and findeth him not : what is then to be done ? In another place Moses strooke the Rock , and at the first time no water came out , Numb. 20. 11. yet he did not so desist , but smote the Rock the second time , and the waters gushed out abundantly . So the Spouse not finding Christ upon her first seeking of him , she seeketh him the second time , and yet findeth him not : she asketh for him in the Citie , among her friends and acquaintance , which have been assaulted by the like temptations , they give her no comfort : yet for all that , the Spouse doth not give over , but sought the third time as followeth .

VERS. 3. The watchmen that goe about the Citie , found me : to whom I said , saw ye him whom my soule loveth ?

As before wee heard of the Spouses seeking Christ , in the Citie , among her friends and companions : so in this verse , wee are to note her proceedings with the Governours of the Citie . Where note :

First , A description of these Governours .

Secondly , Her way of proceedings with them .

The Governours are described ,

First by a title appropriate to their dutie , and that is , Watchmen .

Secondly , By their exercise and worke they did .

First , They circuited the Citie .

Secondly , They found her as unawares .

Lastly , Wee have the way of the Churches proceedings with them , and that lies only in a question , in these words , saw ye him whom my soue loveth .

The Watchmen that goe about the City , &c.

By watch-men are often meant , the Ministers of the Church : Such were the Priests and Levites under the Law , who kept the watch or charge of the Lord , Numb. 3. 7 , 8. and so it is said in Isa. 62. 6. I have set Watchmen upon thy walls , O Jerusalem , which shall never hold their peace day nor night , &c. And the Lord said to the Prophet Ezekiel , Sonne of man , I have made thee a watchman over the house of Israel , Ezek. 3. 17. And the Apostle saith , Obey them which have the oversight of you , and submit your selves to them , for they watch over your soules , Heb. 13. 14. and in Isa. 52. 8. it is said , Thy watchmen shall lift up the voice , &c.

These watchmen were imployed , and in action , because they were such as went too and fro the Citie : so that whosoever these watchmen were , it seemes they were vigilant and painfull in their generation , in so much that the Church saith , these watchmen found her .

Found me , &c.

It is not said that the Church made any inquirie after these watch men ; but that they found her : which thing doth the rather argue diligence on their part , then on the Churches . Now the Watchmen having found her , let us see what use she makes of them : she only proposes a question .

Saw ye him whom my soule loveth .

Here she inquires of them for her beloved ; but here is no mention of any answer or resolution they give unto her concerning Christ ; and its probable by the next verse , that they gave her no answer to her demand . The Church makes tryall of their knowledge , if happily they could relieve her ignorance : but it seemes these were blind watchmen , and enemies to divine revelation : of which the Prophet speakes , and saith , they are blind watchmen , and dumb dogs , Isa. 56. 10. It falleth out often , that the Pastors are ignorant , and not such as wee may relie on for instruction and comfort , as where it is said , Night shall be to them for a vision , darknesse for a divination , the Sunne shall goe downe over the Prophets , the day shall be dark over them , Mich. 3. 6. This is the third time of the Churches enquirie after Christ .

Hence Observe ,

That the Saints seeke Christ diligently , and constantly .

The Spouse sought Christ so diligently , as that she left no meanes unattempted to gaine communion with him : she seekes him in every Ordinance , and way where he useth to be found ; neither will she give over her search , and enquire , untill she hath found him . The Church also sought Christ constantly , she sought him without intermission or ceasing . First , she sought him in her bed by night , and there she had no good successe : Then she sought him in the streets and broad places of the Citie . and yet she found him not ; neither is shee contented , but she seekes him againe , shee askes the Watchmen for him ; such as intended to be in superintendencie and ministrie : such as pretend to have the greatest care over her ; but even they satisfie her not : therefore she goes further , waiting patiently for the revelation of Christ : and so at length hath blessed successe , which was , as followeth .

VERS. 4. It was but a little , that I passed from them , but I found him whom my soule loveth : I held him , and would not let him goe , untill I had brought him into my mothers house , and into the Chamber of her that conceived me .

In this verse is contained the happy successe of the Churches search after Christ , and this is manifested .

First , In that she findes her beloved .

Secondly , In that she doth retaine him .

The Church declareth not what comfort or counsell she had at the watchmens hands , which perhaps was little or nothing at all , such blinde watchmen there are may times ; but she proceedeth to declare what issue her diligent search had , namely , that she was scarce gone from them , but shee found her beloved ; as in the following words .

It was but a little that I passed from them .

A little , or a very little : The Hebrew word signifies either a little while , as in Psal. 37. 10. Yet a little while and the wicked shal not be : this is meant of a little time , or the word is used for a little deale , as in Psal. 37. 16. A little that the righteous man hath , is better then the riches of many wicked : that is , in respect of quantitie , but in Psal. 8. 6. it signifieth a little , or ashort time . It matters not much , whether wee take it for time , or distance of place .

I passed from them , to wit , from those watchmen , spoken of in the former verse ; she stayed not with them , because her beloved was not among them , but continued seeking other where : for it is neither the societie of Brethren , or Church , or Ministers , can comfort an affiicted conscience , unlesse Christ be there displaying the beames of his love and favour to the soule .

But I found him whom my soule loveth .

I found , or Vntill I had found him Here after much seeking and waiting , the Church finds her Beloved : it is not lost labour to seeke and wait for Christ constantly and perseveringly : such labour in the Lord shall never be in vaine ; for at the end of their seeking they shall have blessed successe .

Hence note .

First , That Christ giveth in comforts to his people , when in mans judgment all helps are past .

When the Church had sought Christ in all the meanes before spoken , as on her bed , in the Citie , and streets , and last of all enquires of the watchmen of the Citie , but in all this seeking finds not her beloved : but now a little after , when shee had left all outward meanes , and only waited for her Beloved , then Christ makes out to her the sweet manifestations of his grace and love ; it is Christs usuall course , to let all outward and humane helps faile , before he giveth comfort : as he suffered his Disciples on the Seas to be almost drowned , before he would help them , Matth 14. 26. Christ doth also many times worke without meanes , that the praise might not be ascribed to men , but to himselfe : As he gave Abraham a Child when he was old , and it ceased to be with Sarah , after the manner of women , Gen. 18. 12. So the Lord brought his people out of Babylon , when they were in mans judgement as farre from returning home againe , as the dead which were buried in their graves , yet then the Lord commanded Ezekiel to Prophesie to the dead bones , shewing thereby , that the people should rise out of the grave of captivitie in Babylon , and returne againe unto Jerusalem , Ezek. 37. And thus Christ did , when he was to raise Lazarus , he lets him lie in the grave foure dayes , and then raises him to life , Joh. 11. 39. And thus Peters deliverance was deferred to the last night , before the Lord sent an Angel to set him at liberty , Act 12. Thus Christ doth deferre his comforts to the last , but he comes in due time to those that waite on him .

Secondly Observe .

That those that seeke and wait for Christ constantly and perseveringly shall at last find Christ . Si non hodie , cras , si non cras , perendino die ; ut qui piscatus die toanihil cepit , sub noctem abire putans , capto qui ipsum toto die fefellit , pisce discedit .

The Church had sought Christ with much diligence , and waited for him with much patience , and at length she hath blessed successe , and saith , I found him whom my soule loveth . A Father hath this saying , if not to day , yet to morrow ; if not to morrow , yet the next day after it : as he which having fished all the day caught nothing , and at night did thinke to give over , yet cast his net againe , and caught the fish . We should not faint in spirituall things , for the promise is , Seeke and yee shall finde , Matth. 7. 7. And wee shall reape if wee faint not . And the Apostle tels us , Wee have need of patience , that after wee have done the will of God , we might receive the promise , Heb. 10. 36.

But now the question may be , whether ever Christ be absent from his Spouse ?

The answer is , no , but only in the manifestations of grace , and in discoveries of himselfe : but he is really in the soule of a believer still , and so he was now present with the Spouse , even then when she sought after him . What is that stirred her up to seeke Christ so diligently ? and what was it that kindled her affections towards him , as to call him her beloved ? surely it was Christ by his Spirit acting in her , and quickning up her affections : Christ had not so withdrawne , but he left the droppings of divine grace behinde him , he withdrew himselfe in manifestation only , not in the realitie of workings of his Spirit : her heart was never so dead , but she could seeke after her beloved , yea , and wait upon him , untill she had fresh discoveries of his love manifested unto her .

So much for the Churches successe .

Now follows her prudentiall care in keeping of Christ when found .

I held him and would not let him goe , untill I had brought him into my Mothers house , and into the Chamber of her that conceived me .

In which retentation wee may take notice of .

First , The Churches apprehending Christ .

Secondly , Her drwing him into her Mothers house or mansion .

I held him , and would not let him goe , &c.

I held him , towit , firmely and closely : the Hebrew word signifies to joyne or fasten together , or to unite 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cepit , apprehendit , haesit , cohaesit , adjunxit . in niph . captus , detentus fuit . by cleaving together , or a knitting together , as two peeces of Timber are knit together by a joynt . And indeed the matter here urged can signifie no lesse then a close cleaving of the Spouse unto her beloved .

Hence Observe ,

That it is the nature of faith to take fast hold of Christ . It was by faith ( questionlesse ) that the Spouse did thus apprehend Christ , and with such an apprehension as implyes a union ; yea , and such a union as is in the Sicut vir & Mulier urum sunt pernaturam , ita Christus & ecclesia unum intilligantur , esse per fidem . naturall body , as the Apostle sheweth , Ephes. 5. 30. so that thereby the faithfull become members of his body mysticall . As a Father saith , as a man and a woman are one by nature , so Christ and his Church must be understood to be one through faith . Now Christ is said to dwell in the heart by faith , Ephes. 3. 17. Now the Spouse doth as well retaine Christ , as take hold of him .

I would not let him goe , or leave him .

Herein the Church declares her resolution to retain her beloved , as Jacob when he wrestled with the Angell , Genes. 32. 26. I will not let thee goe except thou blesse me . The Spouse having now obtained her beloved , was loath to part with him againe , upon any termes whatsoever .

Hence Observe ,

That the soule that hath once got Christ , will surely keepe Christ . The Spouse was not onely diligent in seeking her beloved , but shee had also a prudentiall care to keep Christ when found . I would not let him goe , saith the Church , shee came by him hardly , therefore shee will not part with him lightly ; shee obtained him with much hazzard and danger , much losse and suffering , and therefore shee will not part with him for the greatest advantage in the world . Shee knows nothing in this great and wide universe , though never so lovely or desirable , can be equivalent to such a Jewell : shee knows that with him is the well-spring of life and all blessing ; and therefore shee cannot be induced or perswaded upon any termes to part with him . Many of Christs followers forsooke him , and went no more with him : but , will yee also forsake me , saith he to his Apostles ? Peter answers for himselfe , and the rest , Lord whither shall we goe ? thou hast the words of eternall life , John 6. 68. As if he should have said , Lord , if we leave thee , we leave our life and our comfort , we forsake our owne mercy : it was motive enough to stay by him , and to keep close to him , to consider that eternall life , and consequently the very quintessence of all happinesse was with him . The Merchant that found a treasure of great price , went and hid it , and joyfully sould all that he had to purchase it , and therefore he will not part with it for any good . The Merchant man is an Embleme or figure of a Beleiver , who when he hath found Christ , will not forgoe him by any means ; no , but will say of him , Whom have I in Heaven but thee ? And on Earth there is none that I desire in comparison of thee . Christ is the strength of his heart , and his portion for ever , Psal. 73. 25 , 26. It is the voyce of the Church , The Lord is my portion , saith the soule , not onely her tongue without , but even her soule and her Spirit within speaks it with unconceiveable joy and delight , shee was in deep affliction when shee spake it , Lam. 3. 24. yet the apprehension of such a portion as the Lord , was solace and refreshing enough to her . And David is in thesame mood too , The Lord is my portion and mine inheritance ( saith he ) The lines are fallen to me in pleasant places ; yea , I have a goodly heritage , Psal. 16. 5 , 6. He alludes to the manner of dividing the Land of Canaan to the Children of Israel , which was done by line . Now unspeakable happy are all those that have such an heritage : can we thinke they will part with it ? No verily , they will not so dote on any thing in the world as to leave heaven for earth , infinite and eternall joyes for a short blaze , or a little flash of myrth : they will not part with such an inheritance as Christ is , rich , fat , alwayes fruitfull , and never decaying . An inheritance where there is no dirt , no winter or withering , no dying or decaying of fruits , but ever green , ever flourishing , ever bearing , infinitly profitable and delightfull to the Possessors of it .

Naboth would not part with the heritage of his Fathers , no more will the Saints part with theirs . Thus for the Churches taking hold of , and keeping her beloved . Now follows her drawing of him into her Mothers mansion .

Vntill I had brought him into my Mothers house , and into the Chamber of her that conceived me .

These words declare how effectually the Church did lay hold upon Christ , that so shee retained him to dwell with her for ever . The expression which the Church useth here , My Mothers house , &c. signifies a chief City , or solemne place of assembly .

But now it may be demanded , What Mother hath the Church ? And who is shee that conceived her ? Is there any Spouse of Christ but one ?

I answer , there is but one mysticall body of Christ , and one Spouse : but always that part of the Church on Earth , is called the Daughter of the Church of former times : and Christians doe beget Christians and the new Church came forth of the old Church . Or , the whole Church is the Mother of each part , as in the usuall phrase of Hebrew speech . Now of old , the Temple and Sanctuary might be the Chamber of her that conceived ; that is , the place where they of the former Church did meet . So now Jerusalem that is above , is called the Mother of us all , Gal. 3. which was figured by Sarah the free woman , and signifieth the Covenant of grace , Gal. 4. 24. Now the house and Chamber wherein we are conceived , by the Gospel of the Covenant of grace , is outwardly the Church , but inwardly the heart where faith dwelleth , Rom. 10. 10. Now into this house the Church saith shee will lead her beloved ; we may take it eyther .

1. For her leading of him into the Church , and displaying of Christs goodnesse manifested to her soul , to others . Or ,

2. For her leading Christ down into her own soul ; enlarging her owne affections by dilating upon the copious theme of his divine love , delighting in a close and neer communion with him .

From the first of these Interpretations , Observe ,

That he Saints having received consolation from Christ , doe labour to make others partakers of the same comfort . Here the Spouse having found her beloved , manifesting his love and favour to her , saith , I will bring him into my Mothers house , towit , into the Church , and assembly of Saints , to spread all his goodnesse discovered unto me . Shee bringeth her beloved home , that so he may not onely dwell with her , but also be a solace to her Mothers Children ; shee doth labour to communicate the comfort of Gods Spirit unto others , that so they may rejoyce with her . Thus Philip , who finding Nathanael , did with much joy manifest the finding of Christ , John 1. 45. Thus was the Woman of Samaria , who having found the Messiah , could not but cast her Pitchar aside , and goe into the City , to reveale that comfort to others , John 4. 28 , 29. Nor can there be any soule that finds the sweet discoveries of Christs love , but there is likewise a strong desire to acquaint others with their souls comfort . It is an easier thing to carry fire in the bosome , then to conceale spirituall comfort . We cannot ( saith the Apostle ) but speake the things which we have seene and heard , Acts 4. 20. As it doth much lessen our comfort to conceale the thing we know , so it doth much increase and inlarge our comfort , to make known our injoyments to others .

From the second Interpretation , towit , that the Spouse entertaineth him to dwell in her heart : Observe ,

That it doth not content the Saints to have some slight apprehension of Christ , but they desire to lead him into the inner Chambers of their minds , that he may dwell in their hearts . So the Spouse here had apprehended her beloved , and shee doth not satisfie her selfe untill shee hath led him downe into the inmost corner of her heart . Then it is that the Spouse liveth , or Christ liveth in her , Gal. 2. 20. the Church is called upon by the holy Ghost to open the Gates , and everlasting doors , ( that is , the doors of their hearts ) And ( Christ ) the King of glory shall come in , Psal. 24. Shee doth open the gates and the doors and leadeth him in . What good thing can be wanting where the King of glory shall enter in to dwell ? He is the Lord of Hosts who is strong and mighty in Battaile , who will subdue sin , and put the Prince of darknesse to flight ; yea , he will chase away all evill where he dwelleth . No marvaile then that the Church will not let him goe , but leadeth him into the Chambers of her that conceived her .

Lastly , in that the Church is called the Mother of the Church .

Hence Observe ,

That the Church doth nourish her owne Members . Saints are nourished and cherished among Saints : Hence they are bid to rejoyce with Jerusalem , &c. That they may suck and be satisfied with the Breasts of her consolation , that they may milke out , and be delighted with the brightnesse of her glory , Isa. 66. 11. And to the Church of beleivers pertaineth all the glorious priviledges which did of old pertaine to Israel , as the Apostle telleth us in Rom. 9. 4 , 5. To whom pertaineth the adoption , and the glory , and the Covenants , and the giving of the Law , and the service of God , and the promises : of whom are the Fathers , and of whom as concerning the flesh Christ came , who is over all , God blessed for ever . Amen . It followeth .

VERS. 5. I charge you , O yee daughters of Jerusalem , by the Roes , and Hinds of the field , that yee stir not up , nor awake my love , till he please .

THe Spouse having long sought her beloved , and now having found him , and brought him home unto her Mothers house , and resolved to retaine him there , reneweth her contestation and charge to the Daughters of Jerusalem , not to awake or disquiet her beloved .

These words being the same with the words in Chap. 2. 7. I shall not stand upon repetitions , but onely mind you of the occasion of the repetition of them .

1. Consider the Church having found her beloved , and is very willing to keep him , and to injoy sweet fellowship with him ; shee giveth this straight charge to the Daughters , that they doe not provoke him by sin , and so grieve his holy Spirit , and thereby cause him to depart from his Church againe . For as Moses said unto Israel , If yee turne away from after him , he will yet againe leave them in the Wildernesse , and yee shall destroy all this people , Numb. 32. 15. And the like place we have in Exod. 23. 20 , 21. Behold ( saith the Lord ) I send an Angell before thee to keep thee in the way , and to bring thee into the place which I have prepared : beware of him , and obey his voyce , provoke him not , for he will not pardon your transgressions , for my name is in him . The Angell here spoken of , is Christ , as appears by this , that he hath power to pardon sin , and Gods name is in him : for Gods name and attributes are his very essence . Thus the Apostle willeth us not to provoke Christ , when he saith , Grieve not the holy Spirit , and withall addeth this reason , Because ( saith he ) by it ye are sealed unto the day of redemption , Ephes. 4. 30. So on the other hand , we must please the Spirit , by being acted by it , least we turne away the seale or assurance of our salvation . Or ,

2. We may take it thus , the Daughters were charged to wait patiently for Christs comming in the flesh , and to be contented with their present enjoyment of Christ , that they should not stir him up , or provoke him by murmuring , or otherwise , through feare or unbeliefe : neither was shee to be discontent to suffer affliction , as being under the Law , being shut up unto the faith that should be revealed , which Law was a School master unto Christ , Gal. 3. 23. for the Saints were under Governours , untill the appointed time of the Father , Gal. 4. 1 , 2.

So much for the Charge .

VERS. 6 , 7 , 8 , 9 , 10 , 11.

Who is this that commeth out of the Wildernesse like pillars of smoake , perfumed with Myrrhe and Frankincense , with all powders of the Merchant .

Behold his Bed which is Solomons : threescore valiant men are about it , of the valiant of Israel .

They all hold Swords , being expert in war , every man hath his Sword upon his Thigh , because of feare in the night .

King Solomon made himselfe a Charriot of the wood of Lebanon .

He made the pillars thereof of Silver , the bottome thereof of gold , the covering of it of purple , the middest thereof being paved with love , for the Daughters of Ierusalem .

Goe forth , O yee daughters of Zion , and behold King Solomon , with the Crowne wherewith his mother Crowned him in the day of his Espousalls , and in the day of the gladnesse of his heart .

IN the former part of the Chapter the Church sought Christ , and never gave over seeking untill shee had found him , and brought him home into her Mothers house , and into the Chambers of her that conceived her . Christ discovereth himselfe sweetly unto his Spouse , but not that his Spouse should be content with her present apprehension of him , but that shee should ascend higher and higher , even unto the Chambers of his heavenly Palace , for to that end and purpose doth he come downe unto her . Here therefore is shewed the effect of this her finding and laying hold of him , namely , that he hath perfumed her with his sweet graces , and made her fit and meet to ascend up with him unto his royall place , which is here described in the sequell of the Chapter .

Christ himselfe is here introduced , as admiring and wondring at his Churches appearance , and comming out of the Wildernesse . Hereupon his Spouse taketh occasion to speake of his excellency , by way of praise and wonderment .

For the 6. ver. it utters a description of the Church ,

1. In respect of her low condition . 2. In respect of her heavenly qualification .

Her despised and low condition is laid downe in these words , Who is shee that commeth out of the Wildernesse .

Her qualification , in the other part of the verse .

First , In respect of the forme of her appearance , which is said to be like Pillars of smoake .

Secondly , In respect of her odoriferous ointment , and perfume , in these words , Perfumed with myrrhe and Frankincense , with all powders of the Marchant .

Who is this , &c.

Some understand this of the Churches admiring of her selfe , as if she should say , who is this , to wit , beside my selfe , that doth thus ascend ? and that she doth , as it were correct her selfe , in respect of her former speech , speaking thus , what should I cause him to remaine with me ? nay rather I should strive to enter into his Pallace , who hath all things most faire , and well furnished , and exceeding sweet , and well smelling , yea , whose very Bed , and Bed-Chamber is much more glorious , then all Solomons royalty , which she afterwards commendeth .

Or , we may take it , for Christs admiring his owne graces in his Spouse ; as if he skonld say , who is this , but my Spouse , that seekes me with such eagernesse , and is so impatient of my absence , and so revived at my presence ; and that holds me so fast , as not to let me goe ? This is usuall with Christ , to bestow his owne graces , and stampe his owne image upon us : and then to admire his image and graces in us .

Againe , Others take it to be meant of a new Company or state of a Church rising up in the world : and so admired of the old Church . The description of the Church followeth .

That commeth out of the Wildernesse , &c.

Commeth , or ascendeth , as it is said of Jerusalem , They went up to Jerusalem , and of Aegypt , they went downe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ascendit . to Aegypt , Gen. 42. 2. So that the Spouse ascendeth upward , The way of wisedome is on high to the wise , that he may depart from Hell beneath , Prov. 15. 24. Grace , glorie , and comfort come from above , and draw our minds upward , and our desires to be above , so as to sit together with Christ in heavenly places , as the Apostle saith , and to have our conversation in heaven .

From the Wildernesse .

The Wildernesse of the Land of Aegypt , was a figure of the world ; as appeares in Ezek. 20. 35 , 36. And I will bring you into the Wildernesse of the people , and there will I plead with you face to face , like as I pleaded with your fathers in the wildernesse of the Land of Aegypt , &c. That is , as if the Lord had said , I will drive you into the most solitary and savage places of the world , for a fulnesse of miserie .

Now this world may aptly be compared to a Wilnesse , because as it is commonly full of hurtfull and noysome things , so is the world . Also we may apply it to the corrupt nature of man , and his miserable estate thereby . In a Wildernesset here is not illing , no sowing , no planting , no dressing ; but all lyeth wast , barren and desolate : Even so it is with all man-kinde , by nature there is nothing but barrennesse .

Hence Observe .

First , That the World is like a Wildernesse .

God planteth , tilleth and dresseth his Church , for she is ( as the Apostle saith ) Gods husbandrie , 1 Cor. 2. she is made fruitfull to the Lord : but the whole world beside , out of which she ascendeth , doth remaine as a most desolate and barren Wildernesse ; there groweth in it not any good thing , nothing that hath sweetnesse or savour with it ; but all noysome and unsavourie weeds grow there : A Wildernesse is cloathed with no beauty at al , it is no place of habitation , but only for wild beasts .

Secondly Observe .

That it is a hard thing to leave the world with its vanities , and to lift up our mindes and affection unto heaven .

So here the Church is taken up into admiration , for her leaving of the world , and ascending upward , who is this that commeth out of the Wildernesse ? &c. that can forsake the world and lusts , to ascend up unto me ? as if Christ had said so : when Christ came riding unto Jerusalem , all the Citie was moved saying , who is this ? Matth. 21. 10. The people admired him . So the Spouse is here , as it were admired , that she can forsak al her carnal lusts and corruptions , and wordly all in joyments , and ascend up to Jesus Christ . Now followeth her qualifications , and first in respect of her appearance , which is said to be .

Like Pillars of smoke .

The Pillars of smoake here mentioned , may be taken from the fierie pillar of the night , and the cloudy pillar of the day , by which the Israelites were conducted through the Wildernesse , from Aegypt to Canaan : And in that it is said Pillars of smoake meaning that the Saints ascend up directly and upright , like pillars of smoake , and so are called by comparison .

Againe , as smoake is darke , and hindreth the cleare sight of any thing , as the cloudy pillar was darke to the Aegyptians , Exod. 14. 20. so is the glorie and beauty of the Spouse to the carnall eye , and she is very obscure to the world , because of her afflictions in this life , which were resembled unto Abraham by a smoaking Oven , Gen. 15. 17.

Or , lastly , by Pillars of smoake may be meant the sanctitie and holinesse of the Spouse : and then the expression is taken from the sacrifice under the Law , of which the earthly matter was turned into ashes , and the other part ascended up in a flame of fire , as appears , Levit. 1. 16. 4. 12. 6 10. So the Spirituall sacrifice of the Spouse , ascendeth up to God , on the Altar Christ , by the flaming fire of the Spirit , resolving the earthly matter to ashes remaining beneath , and the other to smoake ascending up to God . Thus the Spouse ascends like Pillars of smoake : her qualification in respect of odour and perfume followeth .

Perfumed with myrrhe and frankincense , withall the powders of the Marchant .

Perfumed , or , becensed with myrrhe , to wit , perfumed with the sweet graces of the Spirit , and made a sweet odour by Christ unto God . The Spouses appearance is sweetly set down under precious aromatick odours , wherewith she is perfumed : but indeed she receiveth this from her divine head , who is the fountaine of all spirituall odours , as appeares in Psal. 45. 8. Now these odours are no other then the sweet graces of Christs Spirit , communicated with his Members , wherewith Christ ( as by the reflection of his owne Spirit ) is infinitly delighted .

And frankincense , Myrrhe was one of the first ingredients that was used in the holy oyle , and frankincense in sweet perfume , Exod. 30. 23 , 34. which perfume , prefigured the mediation of Christ , the Angell that offered much incense with the prayers of the Saints : that is , he mixeth the precious odours of his merits , with the sacrifices of the Saints , making their prayers and praises finde acceptance with God , as Acts 10. 4. 31. And thus is the Church also made , through the intercession of Christ , to be sweet and savourie , as it is said in Psal. 45. All her garments are Myrrhe , Aloes and Cassia . The Saints then are very redolent , and savourie through Christ .

It is added .

With all powders of the Merchant .

With all powder , or , above all dust ( that is dust or powder of spices ) of the Merchant . The word translated Merchant , signifies such a one , as selleth all sorts of sweet smelling things . Our Grossers here among us , but especially our Apothecaries , have their shopps stuffed with such savours , and are most often in the compounding of such things for smell , and therefore the word would not be ill turned Apothecarie , or Ointment maker . Such were the Priests under the Law which made the ointment of Spices , 1 Chron. 9. 30.

Now if wee take the words thus , above all powder , &c. then the meaning is , that those sweet and heavenly graces wherewith Christ doth perfume his Saints , are farre more comfortable and refreshing , then all the sweet powders or spices of the Merchant or Apothecarie .

Now from this qualification of the Churches , Observe .

First , That the Saints in their approaches to God directly ascend by the golden Censer of our high Priest Jesus , unto God the Father .

The Appearance of the Spouse in her approach to Christ , was like unto Pillars of smoake , which had resemblance with the cloud of incense , which erected it selfe in the ( staight ) forme of a plame-tree , as it ascended from the Altar . The Jewes were of opinion , that the smoake of the incense would not decline by any wind or blast , but ascend directly toward heaven : so the sacrifice of the godly , will ascend directly to God , by Jesus Christ .

Secondly Observe .

The Sacrifices of the Saints have a sweet acceptation with the Lord . Perfumed with myrrhe and fankincense , &c.

Thus Noths sacrifice smelled of sweet rest , and it is said of the Gentils , They shall come up with acceptance on his Altar , and he will glorifie the house of his glorie , Isa. 60. 7. And again he saith , Their burnt offerings and their sacrifices shall be accepted upon mine Altar , Isa. 56. 6. The Apostle telleth us in Rom. 8. 26 , 27. That the Spiait helpeth our infirmities , for we know not what we should pray for as we ought : but the Spirit it selfe maketh intercession for us with groanings , which cannot be uttered , and he that searcheth the hearts , knoweth what is the minde of the Spirit , because he maketh intercession for the Saints , according to the will of God , So that God cannot but accept the prayer , which by the Spirit of his Sonn is sent into our hearts , Gal. 4. 6. of such heavenly odour is such prayer .

Thirdly , Observe .

That the heavenly perfume of the Spirit of grace , is farre above and excelleth all sweet spices .

Above all the powders of the Merchant . All the most delightfull things in the world , such as are the sweet spices of the ointment maker , are not so odoriferous , as the Spirituall graces of the Saints ; nor as Christ , in whom are all the treasures of God , Col. 1. 19. And as in respect of whom , all things in the world , are to be accounted , but as losse and dung , Phil. 3. 8.

VERS. 7. Behold his bed , that is Solomons : threescore valiant men are about it , of the valiant of Israel .

THe Church entereth into a commendation of Christs glorie , and safety : and she doth not only compare it with Solomans , but preferring it farre before it , and that by many degrees , as it will further appeare in the following words .

The Spouse amplifieth the excellencie of the bed of Christ and his Church , by comparing it with Solomons .

First , shee commendeth it for the safety and security thereof , in this verse , and vers. 8.

Secondly , shee commendeth his Charriot and rich furniture of the same , vers. 9 , 10.

Lastly , She entereth into a commendation of Christs person , not only to set forth the glorie of her Husband , but also that thereby she might stirre up her affections the more towards him , that was of such great state and magnificence .

In this 7. verse Christ is introduced ( under the name of Solomon his type ) circum-guarded on his bed , wherein wee may Observe .

First , The bed he coucheth on .

Secondly , The guard placed about it .

The posture of this guard , and the end of their watching is conteined in the verse following .

Behold his bed , which is Solomons .

Some read the words thus , Behold the Bed which is above , or better then that , which is Solomons .

Solomon being derived of shalam , doth signifie a man that is peaceable , yea , compleat for peace : and herein was a type of Christ , who was the Prince of peace , Isa. 9. 6. And is called our peace , Ephes. 2. through faith in him , wee have peace with God the Father . Solomon , as in his name , so in his Kingly Office , wisedome , and royaltie , was a figure of the Messiah .

By the Bed , wee may understand the hearts of the Saints , for there Christ doth use to rest and repose himselfe , as in a bed ; he is said to lie all night betwixt the breasts of the Spouse , Cant. 1 13. And Christ dwels in the heart by faith , Ephes. 3. 7. there he takes up his habitation and lodging , as in the Temple and Tabernacle of old ; which were types of the spirituall Temple of Christ . The shadow is taken from the bed , and bride-Chamber of King Solomon , who was a figure of him , that was to come ; even our Prince of peace , who doth rest in his Saints , as in a bed , and makes his Saints like wise rest in him .

Hence Observe ,

That Christ and his Church doe mutually rest and repose one in another . Behold his bed , &c. A Bed is for rest and sleep ; now Christ doth inhabite in the Saints , as in 2 Cor. 6. I will dwell in them , and walke in them . He will dwell in the soule by his Spirit , and the soule doth rest and repose in the beloved . Now the Guard about this bed is described .

Threescore valiant men are about it , of the valiant of Israel .

This guard is described ,

1. By the number , the number is three score , which is twice so many as David had for his ordinary guard , as appears , 2 Sam. 23. 13. 22. and this argues the double safety of all those with whom Christ resteth .

2. This guard is described by the quallifications of those that watch ; and this is done two wayes .

First , From accidents Internall .

Secondly , Externall .

The internall is the fortitude of the Guarders , expressed in the words strong , and valiant , which in the Originall is all one word .

The word in the Hebrew signifies prevailing strong , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Praevaluit , invaluit . insomuch as Gebber is sometimes turned a man , as the Latines terme him , vir of virago . The Greeks often turne it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vir , and sometimes by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Homo , man , or mighty one , Psal. 18. 26. Man is called Gebber by the Hebrews , because of his strength , and valour , and superiority , as in 2 Sam. 22. 26. man is called Gibbor , that is , a strong Champion , and a mighty man , Psal. 19. 6. So Nimrod was called Gibbor , Genes. 10. 8. that is , mighty on the Earth . Now further , these are declared to be the valiant of Israel .

Israel signifies a prevailer with the strong God , it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Componitar ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 principatum obtinutt & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deustest igitur the name given to Jacob , because he prevailed with God . Now what mighty valiants were in Israel , appeareth by those worthies that followed David , and ingaged with him in his wars , of whom we read in 1 Chron. 11. 47. These figured out the strength and agility of the Saints , who should be able to resist 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Prin●eps dei , aut qui principalem potentiam obtinuit a deo . Hor. 12. 3. temptation , and , as the Apostle saith , shall abide in him , and overcome the wickedone , 1 John 2. 14.

Some understand these mighty strong men to be the Prophets and Ministers of God , such as he called to be watchmen over the house of Israel , in whom the Lord dwelt mightily by his Spirit , and they were deputed to watch over the Church of God .

But I most of all thinke it is meant of the safety of the Saints resting in Christ . It was and is the manner that Kings had a Guard about their lodgings , that they might be secured from harms . It appears by these words that King Solomon had every night threescore valiant men for his Guard , expert in Battaile , that did keep the watch , that so he might sleep in safety . Here is also mention made that they are the valiant of Israel , they were such as might be trusted . Now Solomons Bed was Guarded by these valiant men of Israel , whereby is figured that the Saints rest free from danger and feare , in Christ .

Hence Observe ,

That the Saints rest securely in Christ , and are strongly guarded against all dangers whatsoever . There be many enemies that seek to destroy the Spouse , all the infernall powers are set against her ; all cruell and bloody Tyrants breath out threatnings and terror , as if they would utterly destroy her , but having found her beloved , shee finds rest and peace in him . There can no enemy come neer the Spouse to hurt her , neither can any evill come neer her . Hence it is , when Christ comforteth his Disciples against the persecution of the world , he saith , These things have I spoken unto you , that in me yee might have peace , in the world you shall have afflictions , but be of good comfort , for I have overcome the world , John 16. 33. then however the case stands with the Saints here in the world , they rest securely in Christ . This Guard is further described in the following words .

VERS. 8. They all hold Swords , being expert in war , every man hath his Sword upon his Thigh , because of the feare of the night .

IN this Verse these men of the guard are described by a second qualification , and that is externall . This is denoted by their hands holding the Sword , by which posture they shew themselves to be expert in war , and their readinesse to fight , having every man his Sword upon his thigh . And lastly , the end of all this watching , because of the feare of the night .

They all hold Swords , &c.

They hold ) or , are apprehended of the Sword : that is , girded about with it : what this Sword is , may appeare from Heb. 4. 12. namely , the living power of the word of God , and is called in Revel. 1. 16. A two edged Sword ; and the Sword of the Spirit , Ephes. 6. 17. And hence the Apostle uses the terme of holding forth the word of life , Phil. 2. 16.

Being expert in war .

Expert , or taught , God is said to teach the fingers of his people to war , and their hands to fight . So they are taught of God to vse the Sword of the Spirit , that so they wax skilfull in the Lords Battells , and have their senses exercised to discerne good and evill ; Heb. 5. 14. That is ; they that are tried of God , and have experience , are such as have their senses exercised , or School'd , as the Greeke word signifies . So that here the Saints are commended for their skill and dexteritie .

Now followeth their readinesse to fight .

Every man hath his Sword upon his thigh .

This was the manner and custome of the people of the Jews , to stand with their swords , as appears in that it is said unto Christ , Gird thy Sword upon thy Thigh , O mighty one , Psal. 45. 4. This denotes readinesse in the Spouse to fight against all her enemies , in the use of all her spirituall weapons . Thus the Lord appointed the Children of Israel to put every man his Sword by his side , and to goe in and out from gate to gate , throughout the Camp , and slay every man his Brother , and every man his Companion , and every man his Neighbour . So the Saints are ready ( as with Swords upon their thighs ) to stand against , and resist their spirituall adversaries .

Now followeth the end , or the reason of this strict Guard .

Because of the feare of the night .

Feare , or terrour in the night . The night is a time of the greatest feare and dread , and the time of most evill and cruell actions : Christ compares his last comming to a Thiefe in the night , because it will be suddain and dreadfull to some . The greatest dangers are for the most part by night , as the Disciples were in perill of drowning in the fourth watch of the night , Matth. 14. 25. And at night the Angell smote the first-borne of Aegypt , Exod. 11. And as for Thefts , Murthers , and other such like mischiefs , they are often done in the night , as appears , Job 24. 14. The murtherer rising with the light , killeth the poore and needy , and in the night is as a Thiefe . And the enemies of Judah said , Let us goe up by night , and destroy her Pallaces , Jer. 6. 5. Therefore the night is a time wherein we need to stand armed , and to be ready upon our watch , as we have example in Nehem. 4. 22. Those that laboured in the day , were a Guard in the night . So the Saints are to fight with the Prince of darknesse , and to withstand the powers of the world , and against spirituall wickednesses in high places : therefore it is needfull , that they stand upon their Guard , putting on the whole Armour of God , that they may be able to stand in the evill day : we must therefore stand with our loines girt about with truth , having on the Brest-plate of righteousnesse , Ephes. 6. 12. 14.

Hence Observe ,

That the Saints are always to keep a spirituall Guard about them . They are alwayes to take hold of the Sword of the Spitit : he that wants his materiall Sword is not fit for the field of this world , no more is he for the regiment of Christ , that wants his spirituall Sword . And then Christians had need be expert and skilfull in applying of the Sword of the Spirit , and not onely expert , but alwayes ready , having their loins girt , that is , being filled with strength and valour , because of spirituall wickednesses that war against them , and seeke to destroy them . It followeth .

VERS. 9. King Solomon made himselfe a Charriot of the wood of Lebanon .

AS the former Verse , so this and the following Vers . must be taken for the speech of the Spouse ; or at least an Apostrophe of the Spirit to a Christian hearer . It delivereth a narration touching some glorious frame made by Solomon , who was a type of our Mysticall Solomon . What this building may properly be called , is hard to say : the Hebrew word Apirion is not found elsewhere in Scripture , it seems to be derived of Parah , which signifies to flourish , and bring forth fruit . Some take it to be meant of some stately Pallace built by Solomon . Some turne it , a Horse-litter , or Charriot , and so it signifieth any thing that is carried in pomp and state ; and herein it seemeth to be holpen by the Greeke , where it is Phoreion , which is an instrument to carry , as a Horse-litter , or the like .

Arius Montanus turnes it a Bed-Chamber , namely , such a one as is prepared for the Bride and the Bridegroome to lodge in ; so that according to this version it must be meant of the royall and sumptuous Bride-Chamber , which Solomon built in his owne Pallace , which was for the Daughter of Pharaoh , King of Aegypt , whom Solomon married , and for whom he built Vi●e , Rab. Silomoth , and Rab. Abraham . an house , as appears , 1. Kings 9. 24.

The Jewes that knew not Christ , applyed this to the Tabernacle , others to the Temple , unto which the Church of the Jewes were called , after they came out of Aegypt , through the Wildernesse . But however the Temple was a figure of Christ , unto whom we must refer it , in respect of the spirituall mystery thereof . The Charriot here then is meant , of the Spouse the mysticall body of Christ , which by the preaching and profession of the Gospell , carrieth Christ up and downe , as in a Charriot , in the middest whereof Christ sitteth , to teach , direct , and governe : So that Christ rideth up and downe gloriously in his Saints , who hold forth the word of truth , and professe his name before men , and glorify him on Earth .

Hence Observe ,

That the Saints by holding forth the word of truth , doe carry Christ gloriously as in a Charriot . The Saints are called Christs garments in Psal. 45. All thy Garments smell of myrre , &c. Christ would be as it were naked in the world , were it not for his Saints : so he doth onely ride gloriously , and prosper in his Saints , riding and triumphing in their souls , as in his Charriot of state , wherein he is glorified . Now followeth the externall matter of this building .

Of the wood of Lebanon .

Trees of Lebanon , that is , of Cedar-wood that grew on Lebanon : these Trees were Cedars , an uncorrupting wood , well representing the Spouse in her regenerate estate , and therein Christ tryumpheth . Every believer is a Cedar growing in the Courts of God , Psal. 92. 12. The Cedar coveteth to grow on the Mountains , and especially they grow upon the high Mountaine of Lebanon : which word Lebanon of Laban , signifieth white , it may be from gum or frankincenses whitenesse , issuing from the Trees of that Mountaine . All which may resemble the purity and righteousnesse of the Saints . The Saints are like the Cedars of Lebanon , which bring forth fruit in their age , growing from strength to strength ; in comparison of whom , all the men of the world are but shrubs . It was of Cedar that Solomon built the Temple , and all his glorious buildings : So it is of Saints that Christ makes his Temple , his Bed , his Charriot , he rides glorious in the hearts and mouths of his Saints , by the word of truth and righteousnesse . Now followeth a particular description of all the parts of this Charriot .

VERS. 10. He made the Pillars thereof of silver , the bottome thereof of gold , the covering of it of purple : the midst thereof being paved with love , for the Daughters of Jerusalem .

AS the Spouse had in the verse before , spoken of Christs Charriot in generall : so now shee commeth to describe it by peece-meale , as it were , affirming that the pillars were of silver , the bottome Gold , &c. all which is taken from the glory of Solomons Charriot , which must needs excell in outward glorie . This Chariot is the Church wherein Christ rideth in triumph and glorie : Or else by the Chariot , wee may understand that with which he carries his Saints up and downe in the world .

He made the Pillars thereof of silver .

There were two Pillars in the Temple , the one called Jachin , the other Boaz , as much as to say , stabilitie , and strength , and so in the Church of the New-Testament , James , Cephas and John , are called Pillars , Gal. 2. 9. because by preaching the doctrine of Christ , they did , as it were sustaine the Chariot of the Church , by the word of truth . So in Prov. 9.

Wisedome built her house , and hewed out her seven Pillars : The truths of Christ are as so many pillars to sustaine the Church .

Hence Observe .

That the Truths of Christ , are the Pillars of the Church .

The word of God is likened to refined silver , in Psal. 12. and here to Pillars of silver , to beare up and sustaine the Chariot of Christ ; to wit , his Church . There are many contentions in the world , and most strive for Mastership , but he is most like to prevaile , that hath truth on his side ; for truth is a strong Pillar , and more able to uphold us , then wee are to uphold it . She goeth on further to desCribe the Chariot .

The bottome thereof of gold .

This bottome ; or seate of gold , seemeth to have reference to the golden mercy seate , over the Arke in the Temple , on which God is said to sit , Psal. 80. 2. As on the Cherubims , which were upon the Arke of the Covenant , in the Sanctuarie from whence God gave Oracles to his people , when they sought unto him , as appeares , Exod. 25. 22. So here the bottome or seate of this Chariot , on which the Saints doe rest on , may be taken for the doctrines , faith and grace , whereon they rest , as on a sure foundation .

Hence Observe .

That the Saints rest upon a sure foundation .

The Covenant of grace apprehended by faith , is more precious than gold and silver , 1 Pet. 1. 7. The Saints rest on a bottome of gold , to wit , the sure word of God , which the Apostle cals a sure word of prophesie , 2 Pet. 1. 19. And the Apostle tels us , that Christ is our only foundation , 1 Cor. 3. 11. And in verse 12. he saith , Now if any man build upon this foundation , gold , silver , precious stone , &c. By these are signified solid , precious , divine truths and revelations of God , pure doctrines , and the like . The Prophet Isaiah , and so John in his revelation tels us , that the heavenly Citie , the new Jerusalem was to be built of gold , silver , and precious stones .

A third description of this Chariot followeth .

The covering of it of purple .

By the covering may be meant the ornaments or hangings about the Chariot . Purple , was the garment of the vertuous woman , to wit , the Church in Prov. 31. 22. and purple was the garment also of the fornicatrix , to wit , the false Church , Revel. 17. 4. Purple was a Kingly cloathing , for in such cloathing the Jewes put Christ , when they would declare him King , though with their affections derided him . And as the false Church would be accounted honourable and glorious , so she puts upon her the royall colours of Christ . Purple is a certain juyce had from a shel-fish of that names of which fishes it is said , Cum vita succum eum evomunt , together with their lives losse , they doe evomite that purple juyce . Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood . This princely colour denotes unto us the heavenly glorie of the Saints , as also the blood and death of Christ , in the participation whereof a Christian becomes beautifull and glorious .

Hence Observe .

That the Saints , by participating in the blood of Christ , and being cloathed with his righteousnesse , are made very glorious .

Christ is said to have washed us in his blood ; and to make us Kings and Priests unto God , &c. Revel. 1. 5 , 6. And in Revel. 7. 14. The Saints are they which Came out of great tribulation , and have washed their robes , and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers , that they are made cleane and pure by the blood of the Lamb.

Thus the Chariot of Christ is made up .

First , Of the silver Pillars of his word and truth .

Secondly , Of the Covenant of grace , as on the bottome of gold , whereon the Saints rest .

And lastly , Of the purple and glorious ornaments , which is given the Saints through his blood . It followeth .

The middest thereof being paved with love , for the daughters of Jerusalem .

The middest , is to be taken for the inmost part of the Chariot , which is said to be paved with love , that is , wrought with lovely workes , whereby the daughters of Jerusalem ( to wit , the elect of God ) are drawne unto God himselfe , by the feeling of his love towards them .

Hence Observe .

That Christ drawes his people unto himselfe by a principle of love .

Hence it is , That the Chariot wherein Christ carries his people in , is paved with love . Christ doth so affectionately love his Spouse , that he doth ingrave her on the palms of his hands , Isa. 49. 16. and carrieth her upon his heart , as the high Priest bare the names of the Children of Isarel , on his pectorall or breast-plate , to wit on his heart , Exod. 28. 29. Christ doth display the banner of love over the soule , and so draweth it after himselfe . Such as is the love of Christ , is the pavement of his Coach . Thus farre the description of Christs chariot .

Now followoweth the description of his person .

VERS. 11. Go forth O ye Daughters of Zion , & behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls , and in the day of the gladnesse of his heart .

SOlomon being advanced , the people of Jerusalem are called forth to behold his glory , but under this , Christ and his people are most intended : the Saints are onely fit to contemplate upon Jesus Christ , and Christ onely affords matter of heavenly speculation . For the better understanding of these words , observe ,

First , The persons called out , and they be the daughters of Zion , Come forth O yee daughters of Zion , &c.

Secondly , The end of their being so called out , and that is , to Behold or contemplate on King Solomon .

Thirdly , The description of Solomon , and this is done , by introducing him crowned .

The Crowne is made excellent .

First , In respect of the person that crownes him , and that is his mother .

Secondly , In respect of the time of his coronation : and that is the time ,

First , Of his marriage .

Secondly , Of his hearts rejoycing .

Come forth O ye daughters of Zion , &c.

Zion , was a glorious Fort , seated in an upper place of Jerusalem , inhabited of the Jebusites , before David surprised it : but afterward it was called the Citie of David , 2 Sam. 5. 7. The word in English signifieth a Looking-glasse , or a prospective signe : a terme well befiitting it , because it was a watch Tower over Jerusalem . It was called the holy Citie , and the Lords mountaine , Isa. 5. 2. Joel . 3. 17. because the Temple was built there .

The Daughters of Zion , were the women dwelling therein , but all men and women are comprised in the phrase ; so were all Townes and Cities called daughters to the Mother Zion . The Daughters figured out the Saints of God , which are also called . Virgins , and doe follow the Lamb , Revel. 14. 14. These Daughters are called forth to a further degree of knowledge , and out of their former estate .

Hence Observe .

That the Saints are called out of their darke estate , they are in by nature , unto a state of more knowledge by the Spirit of Christ .

Ye are called out of darknesse into marveilous light , saith the Apostle , 1 Pet. 2. 9. And so saith the Prophet , The people that sate in darknesse have seene a great light , they that dwell in the Land of the shadow of death , upon them hath light shined , Isa , 9. 2.

Now followeth the end for which the Daughters of Zion are thus called out .

And behold King Solomon , with his Crowne , &c.

Under Solomon is meant Christ ( whom Solomon figured in his Kingdome ) crowned with glorie and honour in his Church . The Daughters of Zion are called forth to behold his glorie and dignitie , his worth and excellencie , even with his Crowne or diadem , wherewith he was invested . Thus it was said to John , Come and see , Revel. 1. And againe , Tell ye the daughters of Zion , Behold thy King commeth , Matt. 21. 15. So here behold King Solomon with his Crowne of glorie , and dominion and victorie .

Hence Observe .

That the Saints are called forth to behold and contemplate the excellencies of Christ .

If Shebaes Queene came from the uttermost parts of the earth , to behold Solomons glorie ? how much more should wee come forth of our lusts , and from the world , to contemplate on his glorie , who is farre greater then Solomon , Matth. 12. 42. for by so Beholding him though as in a mirrour , we are changed into his image , from glorie to glorie , as by the Spirit of the Lord , 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie , when as he perceiveth not the things of God , for they are foolishnesse to him , neither can he know them , because they are spiritually discernd , 1 Cor. 2. 14. Then let the Daughters of Zion come forth , for they only can contemplate on the spirituall glorie of Christ , and can judge a right thereof .

Now followeth the description of our Solomon , to wit , Christ , and this is by introducing him crowned . This Crowne is made excellent , First , In respect of the person that crownes him .

The Crowne wherewith his Mother crowned him .

Christs mysticall Mother is the Church of the faithfull , that with the Apostle , travaileth till Christ be formed in her . The Saints by faith , do spiritually conceive and bring forth Christ , Gal. 4. 19. And Christ saith , they that doe his will , are his Sisters and Mothers , Mat. 12. 50. It is most true that God hath advanced Christ , and set the crowne of glorie and dominion upon him , Psal. 8. Heb. 2. 9. but yet withall , his Mother doth also after a sort , set the Crowne of glorie upon his head . Seeing the Spouse is the fullnesse of him that filleth all in all , Ephes. 1. 2. and the Church is said sometimes to be the Mother of Christ , Rev , 12.

As for the Crowne it is a signe of victorie and dominion , Psal. 21. And when Christ fighteth with his enemies , He hath on his head many crownes or diadems , Revel. 19. 11. 12. So when Christ ruleth over the Saints , they by their submission doe put a Crowne upon his head , acknowledging his power .

Hence Observe .

First , That Christ is invested with a Crowne of soveraignty and power . He is crowned with glorie and honour , Psal. 8. 5. The Father hath exalted him , and put all things under his feet , Heb. 2. and hath given all things into his hands , John 3. 35.

Secondly Observe .

That Christ is crowned with honour and dignitie by his Church .

As the Father hath honoured his Sonne , by setting a Crowne upon his head , and putting a Scepter into his hand : so the Saints by submitting unto his Law , and authority , doe honour him also , acknowledging all his dignitie , that the Father hath put upon him . Thus it is said of the Church of the Gentiles , that they should be a Crowne in the hand of the Lord , and a royall diadem in the hand of God , Isa. 62. 3. The Apostle calleth such , as he had gained by the preaching of the Gospell , his Crowne and glorie , Phil. 4. 1. How much more may Christ himselfe account his Church , which he hath purchased by his owne blood , his crowne and glorie . This Crowne is also made excellent from the circumstance of time .

In the day of his espousals , &c.

This must needs be meant of the time , when Christ was espoused to his Church ; even the day of the Covenant made betwixt Christ and his people , Ezek. 16. 8. And the Lord saith unto Jerusalem : I remember thee , the kindnesse of thy youth , the love of thine espousals , when thou wentest after me in the Wildernesse , Jer. 22.

Hence Observe .

That the Saints are espoused unto Christ . This is that which the Apostle tels the Corinthians , when he saith , For I have espoused you unto one Husband , that I might present you as a chast Virgin to Christ , 2 Cor. 11. 2. And the Lord saith , I will betroth thee unto me , &c. Hos. 2. 19. that is , I will establish my Covenant of grace with thee to forgive thy sins , and to take no notice of thy unworthinesse . Now followeth the second circumstance of time

And in the day of the gladnesse of his heart .

These words plainly intimate , that Christ did not only marrie himselfe unto his Spouse , but also that he did it freely with a gladsome spirit .

Hence Observe .

That the espousing of the Saints unto Christ , is matter of great joy unto him . Thus it is said in the Prophet , As the Bridegroome rejoyceth over the Bride , so shall thy God rejoyce over thee , Isa. 62. 5. So that looke with what kind imbracings , and what great affection , a bridegroome receiveth his Bride , with the same , and greater doth Christ receive his people . So much for the third Chapter .

CANTICLES Chap. IIII.

VERS. 1 , 2 , 3 , 4 , 5.

Behold thou art faire my love , behold thou art faire , thou hast Doves eyes within thy locks , thy haire is as a flock of Goats , that appeare from Mount Gilead .

Thy teeth are like a flock of sheep , that are even shorn , which come up from the washing : whereof every one bare twins , and none is barren among them .

Thy lips are like a thred of scarlet , and thy speech is comely , thy temples are like a peece of pomgranate within thy locks .

Thy neck is like the Tower of David , builded for an armory , whereon there hang a thousand bucklers , all sheilds of mighty men .

Thy two breasts are like two young Roes that are twins , which feed among the Lilies .

TO the end that the Church might well know and feele , that her love towards Christ , and her seeking after him , was not lost , as also she did not commend him in vaine , all which things were largely handled in the former Chapter : it pleaseth Jesus Christ the bridegroome and head of his Spouse in this Chapter , to commend the excellency of his Church , as in sundrie speciall parts of the same : and also declareth his singular love to her againe . and doth as it were assure her of the same .

This Chapter may be divided in two parts .

The First is a singular comendation , that Christ giveth to the Church , which beginneth at the first verse , and so holdeth on to the 14. wherein also there are three parts .

First , An excellent and singular description ( handled allegorically ) of the parts and Members of the Church , he putting downe seven in number , this is contained in the five first verses of the Chapter .

Secondly , Christ professeth his great & wonderfull love towards the Church , making large promises , and also descrbing notable wayes unto her , vers. 6 , 7 , 8 , 9.

Thirdly , Christ againe returneth to commend his Spouse , with all those excellent graces , that were so sweet , delightfull , and pleasurable in her , from verse 10. to verse 14.

The second part of the Chapter contains an excellent speech of the Church , with Christs answer to the same , verse 15 , 16 , 17.

In the Churches speech , there is ,

First , A commendation of her head Christ , uers. 15.

Secondly , A desire of all good things to flow downe from her head Christ unto her selfe , acknowledging all her enjoyments to be from him , vers. 16.

In Christs answer , there is contained a promise of his most gracious acceptation of such fruits , as his Spouse should yeild unto him .

VERS. 1. Behold thou art faire my love , behold thou art faire , &c.

HEre beginneth Christs commendations of his Church , and first he commendeth her beauty in generall , in the words , Behold , thou art faire my love , &c. And afterwards he entereth into a particular commendation of her severall parts and members . And

1. Of her Eyes , vers. 1. 2. Of her Haire , vers. 1. 3. Of her Teeth , vers. 2. 4. Of her Lips , vers. 3. 5. Of her Temples , vers . 3 6. Of her Necke , vers. 4. 7. Of her Breasts , ver. 5.

Thus Christ enumerates and reckons up all the parts of the Church , which sheweth , what a pleasant harmony and specious consent of parts shee hath , whereby shee is exceeding beautifull . But first , of the praise in generall .

Behold thou art faire my Love , thou art faire .

When the Scripture doth prefix this word ( Behold ) to any sentence , it noteth for the most part a thing to be wondered at , as was noted in Chap. 1. 15.

Faire ) or beautifull , not onely in colour , but in comely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Puliher , elegans , venustus , decorus fuit . proportion and elegancy , such as draweth love and liking . This is meant of the graces of the spirit , and that spirituall beauty wherewith God in Christ hath beautified his beloved Spouse .

My love ) or , my fellow-friend , my Companion : so named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pavit , comedit . med of feeding together , and so participating each of others good or evill . This title Christ often giveth to his Spouse in this Song , as in Chap. 1. 15. & 2. 10. & 5. 2. &c.

The doubling of the word by an usuall Hebraisme , implyes , that shee was exceeding beautifull , and eminently glorious : it doth not onely set forth the vehemency of Christs affection and love towards his Spouse , but also the excellency of the Church it selfe , in that Christ can , as it were , find no words sufficient to expresse the same , her beauty being so great , both outward and inward , and also excellent in both respects . This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it , onely something to the present occasion of repetition .

The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls , and here is prevented of an Objection which secretly might be made on her part . The Objection is this , Should I , one that am so poore and unworthy , come into the presence of such a stately King as Christ , who was typified by Solomon in respect of his glory ? This Objection Christ takes away in saying , Behold thou art faire my love .

Hence Observe ,

That the Saints have a peerlesse beauty and purity , communicated to them from Jesus Christ . By the communication of this beauty and grace they are the Jerusalem ( spoken of in Revel. 21. 2. ) which comes downe from God out of Heaven , prepared as a Bride trimmed for her husband , and is free with her Children , Gal. 4. 26. into the communion whereof there can really enter no uncleane thing , neither whatsoever worketh abhomination or lies , Revel. 21. 27. By this grace the Saints are Temples of the holy Spirit , the Tabernacle of God with men . The Spouse of Christ is faire , and the fairest ; grace is a transcendent . good , all the excellency of civility and morality is nothing in comparison of it . The Church is faire in her head Christ , being his mysticall body , and therefore is of a pure composition , made holy and gracious by the spirit of grace .

It will be Objected , How can this be spoken of the Church here on Earth , in which condition even the best have great deformities ?

I Answer , The Lord looks upon his Church not onely as shee is , but also as he meanes to make her hereafter , even all glorious and beautifull . Againe , he looks on her , not onely as shee is in her selfe , but as shee is in himselfe , that is , washed and cleansed from all impurity , and also decked with his glory . Thus we have the praise in generall : now it followeth to consider of the praises in particular .

We have the praises of the Church in particular , by describing a peerlesse , or matchlesse woman , from the face to the breast part . He mentioneth seaven particulars , the Eyes , Haire , Teeth , Lips , Temples , Neck , and Breast . The number of seaven , is often the number of perfection , as appears , Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes , and seaven eyes , which are the seaven spirits of Grd. Now by the seaven parts thus enumerated , are meant the manifold and plentifull measure of graces bestowed on the Saints , they being made partakers of all heavenly blessings in Christ , as the Apostle saith .

Hence Observe ,

That the Saints have a compleat and full supply of all grace and beauty from Christ . This is that for which the Apostle giveth thanks in behalfe of the Corinthians , namely , that they were enriched by Christ , and came behind in no gift , 1 Cor. 1. 5. 7. We must know , that all the Saints are knit together by one spirit , and doe make but one mysticall body in Christ , 1 Cor. 12. 13. So then , as there be in the naturall body of a man , diverse Members , which according to their severall gifts , have diverse functions and operations : so the holy Spirit ascribeth the like to the mysticall body , as the Apostle sheweth at large , 1 Cor. 12.

Secondly Observe ,

That the Saints are beautifull in all parts . Christ doth particularize every part , giving praise to every member . That beauty must needs be very rare and excellent , which ariseth from the comelinesse of all parts . If one part be comely , and another deformed , then there is no perfect beauty ; but the Church justified and sanctified in Christ , is glorious in all parts .

Now followeth the particular parts . The first and second particulars doe lye in the following part of this verse . The first uttering the state of her Eyes , the second shewing the condition of her Locks .

Thou hast Doves eyes within thy Locks , &c.

Now the eyes of the Spouse are here commended , by comparing them to the eyes of Doves , which are chast , full , cleare , beautifull to looke upon , and the like . Some understand by these eyes the Pastors and Teachers of the Church , because they are to give light to the whole body , through the Heavenly and pure doctrine , and so it may be taken here , for in the old Testament the Prophets were called Seers , 1 Sam. 9. 9. but I rather take it in this place , that the eyes are the faith of the Saints , for by faith they looke up to the Lord , and behold things invisible , Heb. 11. 27. And they have by faith the eyes of their understanding opened , to know what is the hope of their calling , Ephes. 1. 18.

Hence Observe ,

That the eye of faith is very chast , simple , and beautifull in the eyes of Christ . The Apostle tells us it is impossible to please God without faith , Heb. 11. 6. Therefore with the eye of faith he is much delighted . By faith the soule seeth him who is invisible , Heb. 11. 27. The eye of faith hath respect to the holy one of Israel , Isa. 17. 7. And it doth observe the wayes of the Lord , according to that saying in Prov. 23. 26. My Sonne , give me thine heart , and let thine eyes observe my wayes . Who would not be glad to cast up such an eye to the Lord , as he may be delighted withall , as with an eye that is simple , chast , and beautifull . The next clause followeth .

Within thy Locks .

Some read it , from within , or , through thy Locks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inde niphil , quod significat , ligatus , conjunctus : Inde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Per metaphoram atque id in pihel tantum , de pilis eapitis & barbae . which are so called in the Hebrew of binding , because womens locks are seemly and modestly bound up and covered . The covering of women was a signe of their subjection to their Husbands , 1 Cor. 11. It is also a signe of modesty and shamefastnesse . Some would have the words signifie , that the locks of Haire hang downe , so as the eyes doe appeare from within them . And others are of the mind that he saith , Beside thy locks : or , as it were thy locks removed . However we take it , this is most certaine , that the Spouse is here commended from the manner of the attyre which chast . Virgins did weare about their Haire for modesty and comelinesse . Now in that the eye of faith is said to looke from within , or through the locks of modesty and chastity .

Hence Observe ,

That faith is a very modest grace . Hence it is that God doth so often in Scripture attribute to it so much of justification and sanctification , because faith attributes so little to it selfe , and so much to Christ . Faith is ( as I may call it ) a modest grace , and will attribute nothing to it selfe : and hence it is that the Lord declares so much affection to this grace of faith . Hence it is , the Apostle attributes our justification to faith , Lest ( saith he ) any man should boast . So much for the first particular , towit , the Eyes , the second followeth , towit , the Haire .

Thy haire is as a flockof Goats that appeare from Mount Gilead .

Some of the Hebrews expound the eyes to signifie the Prophets , which were called Seers , and the haire to be meant of the Nazarites which were not to cut their haire , Numb. 6. 5.

Some understand by the eyes , pastors and Teachers , and by the haire the Congregation of Saints , and so take the haire for the multitude of Believers , as by haire the people of Israel was signified , Ezekiel 5. 1 , 2.

But I rather understand both the eyes and the haire to be Ornaments of the whole Church , and of every particular member : Haire is an Ornament for the covering of the head , and it proceeds from the moysture of the Braine , and strength of nature : and hereby is signified the thoughts and councells of the heart , the wisdome and councell of Christ is signified by his haire , in Chap. 5. 11. And the Prophet Daniel makes mention of thoughts on his bed , and of visions of his head , Dan. 4. 5. & 7. 15. So the meaning according to this must be , that all the thoughts and purposes of the heart , guided and directed by the Lord are prosperous and glorious , like a flock of Goats that appeare from Mount Gilead .

That appeare from Mount Gilead .

Arius Montanus renders it , they sheare , or cast their haire : the word Galash , is found but twice in Scripture , Quae depilarum se . Arius Mont. it seems to signifie to discover , or , reveale . Some turne it , looke downe , because the haire of these Goats depended and hung downe , from whence the comparison is taken .

Mount Gilead was in the Tribe of Gad , 1 Chron. 6. 80. of the portion on this side Jordan , where Gad , Reuben , and halfe Manasses were seated : it is recorded in Num. 32. 1. to be a place of good pasture , and fit to feed Cattle , especially the flocks . The terme Gilead was first given by Jacob , Genes. 31. 47. It is derived of Gal , an heape or hill , such as was there made of stones , and of Gnedh a witnesse , because that heape of stones was a witnesse betweene Laban and Jacob , concerning that Covenant of peace made betweene them .

If we understand by these words the Congregation of Saints , Then Observe ,

That the assembling of Saints together is a glorious and beautifull thing in the eyes of Christ . Here the Saints are compared to the Goats feeding in a good pasture , whose haire hangs downe and smooth , &c. The Lord loves the Gates of Sion , more then all the dwellings of Jacob , as saith the Psalmist .

Secondly , if we understand it of the thoughts and purposes of the heart , Observe ,

That those thoughts and purposes are beautifull , that are ordered by the Lord . When we receive our visions of the head from the Lord ( which is here set forth by the haire ) how glorious will those visions be ? when a mans heart and cogitations are ordered by the Lord , there must needs be holy purposes , and glorious resolutions . David saith , Thou shalt guide me with thy counsell , and after bring me to glory , Psal. 73. 24. where the Lord shall direct and guide the mind , there all the thoughts and counsells of that soule must needs shine forth , and glister , like the haire of Goats , that are fat and smooth , by feeding in a good pasture , such a one as Mount Gilead was . It followeth ,

VERS. 2. Thy Teeth are like a ●lock of Sheep , that are even shorn , which come up from the washing : whereof every one beare Twins , and none is barren among them .

CHrist goes on in the commendation of his Spouse , and that by propounding some other particulars . In this Verse is introduced her Teeth , compared to a flock , towit , of Sheep , or Ewes , which is here to be understood , because it is not expressed in the Hebrew .

This flock unto which the Teeth of the Spouse are likened , is set forth in fowre particulars .

1. They are in good order like sheep even shorn , &c. 2. They are cleansed , which come up from the washing . 3. They are twinned , whereof every one beareth Twins . 4. They be not barren , none is barren among them .

Thy Teeth are like a flock of Sheep , &c.

The first commendations of the teeth is , that they are like a flock of Sheep that are even shorn , that is , that are made even , or equall , of the same size , that stand in good 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Incidit praecidit , succidit , decurtavit . order . The Hebrew word Ketsoboth , turned even , shorne , or , good order , of Ketsab , to cut , to size or make equall ( as of one size the Cherubs were made in 1 Kings 6. 25. ) it must signifie such an even-nesse , or good order , as followeth in things a like sized and carved . And here ( as a Rabbin observeth ) it signifieth such a flock of animalls , as are so orderly equall , as if one were cut or sized by another . This is the first praise of these mysticall teeth of the Church , that they are cut of equall height , or of equall bignesse , not one longer then another , which would be unseemly , and an hindrance to the well eating and chewing of her spirituall food . The second commendation followeth .

Which come up from the washing .

Sheep that are newly washed are white and cleane , being cleansed by water from filth and dust . As it is a commendation to the teeth to be orderly proportioned and seated , so to be cleare and white as Lambs going up from the washing . It was a part of Judah's blessing , that his Teeth should be white with milke , Gen. 49. 12. This terme of washing , whereby the Teeth are set out to be cleare , white , and beautious , seems to be taken from the sacramentall washings of the Jewes , and may signifie the purity of that spirituall food , wherewith the Church is fed and nourished : or else the cleannesse of the soule that receives such spirituall food . The third commendation of the teeth followeth .

Whereof every one beare twins .

As fruifull Ewes sometimes bring forth twins of equall bignesse , so the teeth are set in equall ranks one answerable to another . Some of the Rabbins read Mathimoth passively , to avoid tautoligie in the next 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gemmus fuit , congeminatus est . clause , thus , Every one whereof is twinned , or paired , that is , like as sheep going from the washing by couples , whereby is plainly set forth the equall correspondence of upper and lower teeth , each one orderly answering the other , as cut and sized by couples . This may denote the unity and fellowship of believers , that feed on the spirituall food of Jesus Christ . The Saints are fed and nourished together by the heavenly Manna , even as Sheep goe up in couples from the washing . The fourth and last commendation of these teeth followeth .

And none is barren among them .

None is barren , or , as the word Shacculah , importeth , none amongst them aborts , that is , brings forth before the time , or none is bereaved or robbed of the young , by miscarrying , or the like . That which is barren is that which beareth not , as appears in Isaiah 64. 1. Sing O barren thou that bearest not , &c. but here the word signifieth either miscarrying in the birth , or losse of that which is brought forth , by robberie , death or the like : so this denoteth the stedfastnesse of every tooth in his place , after it is brought forth : as if it were said , there is no tooth wanting in their order and place but even and stedfast , as sheep yeilding twins , and never miscarrying : so hath the Church her teeth .

Some understand these teeth , the pastours and teachers of the Church , because they were such as did Cut and divide the word of truth aright unto the people , as the Apostle saith : but I rather understand it of the Churches judging , discerning , and applying the word of God , to the comfort and nourishing of her owne soul , feeding by faith upon the promises of God . The spirituall food of the soule is Christ , and therefore is called , The bread of life , that came downe from heaven , Joh. 6. And the word is called the food of our soules , the Apostle willeth us , As new borne babes to desire the sincere milke of the word , 1 Pet. 2. 2. And Paul telleth the Corinths , That they were carnall , even babes in Christ , and that he gave them milke to drinke , and not strong meate , 1 Cor. 3. Now by the teeth of the Church is meant that esteeme , discerning and applying of the word of God , that she hath for her owne comfort and nourishment .

Hence Observe .

That the Saints doe comfortably feed on Christ and his word , as on the heavenly food of their soules .

It is said in Psal. 22. 26. The meeke shall eate and be satisfied , and in Psal. 132. 15. the meeke and needy shall have enough . And Luke 1. 53. God filleth the hungrie with good things . that is , they shall be satisfied and filled with the good things of the Gospel . And thus wisedome inviteth the simple , To eate of her bread , and drinke of her wine , Prov. 9. 5. Thus Jesus tels the Jews , that he was the bread of life , Joh. 6. now it is upon Christ , and on the sweet promises , that the soule is nourished ; and it is the believer only can feed upon this spirituall food , judging and discerning it aright . So much for the commendation of the Churches teeth . It followeth .

VERS. 3. Thy teeth are like a thred of scarlet , and thy speech is comely , thy Temples are like a piece of pomegranate within thy locks .

UNto the three former , now other two particulars of praise doe follow in this third verse , viz. the lips , and the Temples . Touching the first he saith .

Thy lips are like a thred of scarlet , and thy speech is comely .

The instruments of speech , and the chiefest grace of the countenance are the lips , and therefore the speech is commended by the instruments thereof , which are the lips .

Thy lips are like a thred of Scarlet , &c.

Here are two things commended in the lips .

First , They are small , in as much as they are resembled by a thred or line .

Secondly , They be red of colour , and therefore he mentioneth Scarlet : a red colour of a double die .

Now if a Virgine be never so beautifull , if her speech be rude and unpleasant , it disgraceth all , therefore he addeth .

Thy speech is comely .

Comely , gracious , and to be desired . The Hebrew Nava , signifieth comely , beatifull , amiable , and to be desired . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cupivit , concupivit , affectavit , in Niph . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Desiderabilis , & per metalepsin , pulcher , decorus , conveniens fuit . The Greeke translateth it goodly , faire , beautifull . This comelinesse of the Spouse is in her sight , countenance and speech .

Now by the lips of the Church are commended her prayers and praises , her doctrines and thanksgivings , which are all uttered with her lips . The Spouse uttereth these not with swelling words of vanitie , or taught by humane wisedome , but by the Spirit of the Lord , which poureth grace and utterance into the soule . Now in that the Church is commended for her speech , and that from the beauty of her lips .

Hence Observe .

That the spirituall prayers and praises of the Church are gracious and comely .

Hence it is , that the very lips that are but the instruments of her speech , are commended for their beautie . The speech of man declareth what is in the heart , for Christ saith , Out of the abundance of the heart the mouth speaketh . And a good man out of the good treasnre of his heart bringeth forth good things , and an evill man out of the evill treasure of his heart , bringeth forth evill things . By nature , there is nothing in mans heart , but that which is corrupt and abhominable , and so in all men , as the the Apostle saith , The poyson of Aspes is under their lips , Rom. 3. But by the operation of the holy Spirit , the hearts of the Saints are filled with faith and love , and then the speech is gracious . Such speech as proceedeth from a heart spiritualized , winneth love and likeing . It was said of Christ , that he was fairer then the Children of Adam , Grace was powred out of his lips , Psal. 45. And the Apostle prayeth , that a doore of utterance may be opened unto him . Let a man be never so learned , if the doore of utterance be shut up , his speech shall profit little . It was falsly objected against Paul , as a reproach unto him , that he was rude in speaking , 2 Cor. 11. 6. The truth is , he willingly avoided that painted kinde of eloquence , which carnall men , and such as have itching eares , doe commonly delight in , but he wanted no kinde of utterance which was fit for the preaching of the Gospell , to wit , the plaine evidence and demonstration of the Spirit .

So much for the praise of the Churches speech , set forth by the beauty of her lips . The next particular followeth .

Thy Temples are like a piece of pomgranate within thy locks .

He describeth another part of the countenance or face , viz. the temples of the head , speaking also of them according to the custome then used , women suffering their haire to hang about their temples , because it 's said , within thy locks .

By Temples are meant , each of the temples of the head , and hereby may be meant the cheekes also , which are joyned to the temples : Now by the temples or cheekes , is commended the beauty and modesty of the Church .

The Pomgranate was of use in the old Tabernacle and Temple : Aarons Coat was hanged with Pomegranates and bels : Bels for the sound of doctrine and prayer , and pomegranate for restraining and healing the distempers , and diseases of the people . The Pomgranate when it is broken in pieces hath many graines and kernels in it , and also much juyce , whereby it is medicinable . These are commended for repressing the heat of the choler , and the malignity of fevers , & also for comforting and strengthning the stomack and bowels , keeping from fainting and the like . Now some do apply this to the Pastors of the Church , and the similitude of the Pomgranate , to denote the fruit and benefit that commeth by such . But I rather take it to be meant of the spirituall beautie of the Church ; for , the Pomgranate being broken or cut , is of a glorious or ruddie colour , like unto Roses : So that the temples or cheekes of the Spouse is commended for beautie , that together with faire and white , there is a mixture of red .

Hence Observe .

That the Spouse of Christ is very beautifull and glorious .

The chiefest grace of the countenance lying in the Temples , they are set forth by a comparison taken from the Pomegranate , and also her temples shine forth at her locks , beyond her haire , that so the beautie of the Spouse is so naturall unto her , that it needeth not vaine and wanton adorning : I doe not meane that her beautie is a naturall beautie , yet though it be supernatural it is made connaturall unto her : so that the Spouse need not seeke after worldly glorie to beautifie her spirituall beautie withall , for her glorie farr surpasseth all the glorie of the world ; the glorie of the world is but an outside , painted excellency , there is no substantiall glorie in it ; but the glorie and excellencie of the Spouse , is a reall and divine excellencie and beautie . The Spouse is beautifull in respect of her spirituall graces received from Christ . A deformed person , of a meane complexion and constitution , yet notwithstanding when he shall shew himselfe to be of a lovely , gracious , and sweet disposition , this breeds love and likeing towards such a one , though wee see nothing in the outward man to be lovely : so though the Saints are cloathed with no outward beautie , yet in respect of that spirituall wisedome , goodnesse , and love that is in them , they are very excellent and desireable .

So much for the commendation of the first particular .

The sixth followeth .

VERS. 4. Thy neck is like to the Tower of David , builded for an armourie , whereon there hang a thousand bucklers , all shields of mighty men .

THe eyes , the hair , the teeth , the lips , and temples have been spoken of . Now followeth a sixth particular to be considered in this verse , and that is the Churches neck , and this is done by a comparison , to alcertaine Tower of King Davids , ordained for a martiall purpose .

The neck of the Spouse is set forth by an excellent comparison , to wit , from Davids Tower , Thy neck is like the Tower of David , &c.

The excellencie of this Tower is set forth ,

First , For its defence , builded for defence , or for armorie .

Secondly , In that it was a treasure , or house of store for amunition , in that it is said , Whereon there hang a thousand bucklers , all shields of mighty men .

Thy neck is like the Tower of David , &c.

It is the neck that joyneth the head and the body together : so faith joyneth Christ and his Members into one , whereby the Members become strong and valiant , and therefore fitly compared to the Tower of David , which he built at the end of his owne house upon Mount Zion for a defence , of which wee reade somewhat , in Neh. 3. 19. 25. And wee reade of Davids taking of the strong hold of Zion , in 2 Sam. 5. 7. and he built a Fort upon it verse 9.

By the neck some understand the Pastors of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Collum , sic dictum quod oneribus arctatur & premitur . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnus fuit , vel ●factus est . Inde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Turris , a magnitudine seu celsitudine . Church , as before . But rather wee may understand it of the strength of the Church , being joyned to Christ by faith , as the body is joyned to the head by the neck , for the neck it is named in Hebrew , Tsauvaar of strength and firmenesse : and the Tower is here named Migdall , which signifies a building great and high , as appeares Isa. 2. 15. The same word is used for a Pulpit , or Tower of wood , whereon the Scribe stood , Neh. 8. 4. This denotes the magnanimitie , and courage of the Spouse , whilst she being by faith united unto Christ her head , she is now able to encounter with all her spirituall adversaries , by the strength she receiveth from her beloved .

Hence Observe .

That the Spouse being joyned by faith unto her head Christ , becomes magnanimous and valiant , to encounter with all her spiritual enemies .

The neck of the Spouse is like the Tower of David for strength and firmenesse ; it is also like the neck of the horse cloathed with Thunder , as Job speakes of , Job . 39. 19. The Apostle tels , that the weapons of ( the Churches ) warfare , are not carnal , but mighty through God , for the pulling downe of strong holds , &c. that is , the meanes , by which she fights against sinne , are not carnall , such as natural men have recourse unto , and gain authority withall , and do great things , as namely , riches , friends , honour , eloquence , or the like ; but on the contrary ; povertie , weaknesse , infamie , rudenesse , and plainnesse of speech ; and foolishnesse in the worlds account : These weapons are made mighty through Gods power , who by infamie confoundeth honour ; and by weaknesse confoundeth power , and confounds wisedome , by that the world accounts folly . In the originall it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the great warrier , the Lord of Hosts , that manageth this warre for the Church . The Apostle in another place tels us , that wee are more then Conquerours , through him that loveth us ; that is , through Christ , the Captaine of the Lords hoast : the neck of the Spouse being thus described : it followeth the end and use of this Tower , and that is double .

First , For defence .

Secondly , For hanging therein shields and targets .

builded for an armory , whereon there hang a thousand bucklers , all shields of mighty men .

builded for an armorie , or defence . The Hebrew word Talpijoth , is turned by some for defence , of some others for an Armory : of some others for teaching or instructions , namely of passengers . The difference ariseth from the Hebrew word , it being of rare use , and I think not to be found in any other place of Scripture . But it seemeth to be derived of Thalah , to hang , and pijoth , two edged Swords . So we may conclude it to be a place where they did hang swords , and other weapons of warre , even all instruments to offend the enemy , and defend themselves . It followeth .

Whereon there hang a thousand Fucklers .

Whereon they hang , or are hanged , a thousand Bucklers : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Clypeus protectio . a certaine number is put for an uncertaine , as we find often in Scripture .

The Hebrew word Hammagen , signifies protection , or defence . Thus by the Tower of David is the excellency of the Church set forth , it being marvailously well armed with armour and munition ; yea , with armour that is pollished and prepared for most necessary uses : the hanging up of these Bucklers and Shields , was a signe of victory and glory , as appears , Ezek. 27. 11. These instruments of war are farther commended in that it is added ,

All shields of mighty men .

The praise of these shields is , that they are meet for mighty and noble men , they are so good and excellent ; they are no base things , nor such as belong 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dominatus est potestatem habuit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dominator , potesta tem habeus . to meane men , but unto Nobles , and Captaines of Armies , and the like . The Hebrew word Shiltei , Translated Shields , hath the signification of power , or dominion , as being used of great and mighty men . It also signifies a Ruler , such a one as hath power in his owne hand .

Of mighty men ) or of strong , valiant men . The Hebrew word Grbbor , signifies a Champion , a mighty man , or , man of valour , and strength , and of superiority , these mighty men have reference to David's worthies who stood faithfully with him , and did many heroicall actions , as appears , 1 Chron. 11. 10. Now in that Davids tower was thus furnished with all convenient weapons of war , both to offend the enemy , and also for defence of those with David , this did prefigure the mighty men of God , which by the shield of faith shall be able to doe great things : for which purpose they have given them shields and bucklers to defend themselves . In the former part of the Verse , the strength and victory of the Spouse was set forth by her Neck , being compared to Davids Tower , now here are her weapons described by which shee shall overcome .

Hence Observe ,

That the Spouse is furnished with all spirituall weapons to withstand her enemies , and defend her selfe from wrong . The Spouse hath such spirituall weapons , as shee is able to defend her selfe , and discomfit all her enemies , as appears , Ephes. 6. 11. 17. where the Apostle exhorteth to put on the whole armour of God , that is , to be armed with all spirituall graces , and giveth a reason of his exhortation , That yee may be able to stand against the wiles of the Devill , &c. that is , that you may keep your station , not being put to flight , but to overcome and get victories over enemies , namely , to overcome the Devill in all his assaults , and to wrestle against principalities , rulers of darknesse , and spirituall wickednesses , &c. And that they might be ready for this great encounter , they were to have their loins girt about with truth , with Christ who is the way and truth , John 14. 6. Having on the Brest-plate of righteousnesse , to keep the heart and Conscience whole . And their feet shod with the preparation of the Gospell , being ready prepared to professe the truth of the glorious Gospell of Christ , to take hold of the shield of faith , by confidence in the power and goodnesse of God in Christ , to take the helmet of salvation , towit , the hope of the mercy and redemption purchased by Christ : and lastly , the sword of the spirit , which will cut off all the temptations of Satan , and lusts of the flesh . And thus the faithfull soul is furnished with the compleat armour of God , whereby it is made victorious . So much for the commendations of the Churches Neck , being compared to the Tower of David , &c. it being the sixth particular . The seveanth and last particular here commended in the Spouse is as followeth .

VERS. 5. Thy two Breasts are like two young Roes that are twins , which feed among the Lilies .

HEre the Breasts of the Church are introduced .

1. As beautifull and comely , in that they are likened to young Roes that are twins , to young Roes for pleasantnesse and smallnesse , and to Twins for equalizing , for in these things lies the beauty of the breast . The beauty of the Church is elswhere set forth by her breasts , when it is said , Thou art come to excellent Ornaments , thy Breasts are fashioned , &c. Ezek. 16. 7.

2. The Breasts of the Spouse are set forth to be very usefull , in that it is said , which feed among lilies . Lilies prosper best in low and fruitfull places , so they that feed among lilies are in good pasture , and therefore are full of milke : so then the Breasts of the Church being full of milke and wholsome nourishment , her members may suck and be satisfied with the breasts of her consolations , as the Prophet speaks , Isa. 66. 11.

Hence Observe ,

That the Spouse of Christ doth feed her members with sweet and wholesome food . Hence it is said in Cant. 5. 13 that the lips of Christ , are like lilies , dropping sweet smelling myrrhe . Such are all the doctrines of Christ , dispensed by the Spouse unto her members : she giveth them to such of the sincere milke of the word , 1 Pet. 2. 2. The Spouse will not feed her Children with humane traditions , and inventions of men , but with pure , divine truths , such as she hath received from Christ her head . In the Tabernacle was always the Candle burning , the Table of perfume senting , and the Shew-bread standing before the Priest , to intimate , that in the Church , which is Gods house , should alwayes be the light of Christ and his truth , and the bread of life dispensed unto the Saints . So much of the particulars , whereby Christ hath made good his former praise , delivered in that generall , Behold thou art faire .

It followeth .

VERS. 6. Vntill the day breake , and the shadows flee away , I will get me to the mountains of myrrhe , and to the hill of frankincense .

CHrist having in the former five verses , set out the praise of the Spouse .

First , In that generall speech , Thou art faire , And

Secondly , In particular proofes drawne from the parts and effects of her nature : he now commeth to give an answer to a former request , which she had made before in chap. 2. 17. There she desired him to draw neere unto her , and let her enjoy communion with him , though it were a time of darknesse and shadows ●here he answereth , Vntill the day breake , &c. I will goe into the mountains of myrrhe , &c.

In which answer Observe .

First , The time specified , Vntill the day breake , &c.

Secondly , The place of Christs appearing , I will get me to the mountains of myrrhe , &c.

Vntill the day breake , and shadows flee away .

By the dawning of the day , is meant the breaking forth of light and glorie , when Christ shall gloriously discover himselfe to be the Sonne of righteousnesse in his brightnesse .

By the shadows , as it respects the Jewish Church , are meant all 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 that perfect beautie , that Christ doth cloath his Spouse withall , that he sees no deformitie at all in her .

Hence Observe .

That Christ doth cloath his Spouse with perfect beautie .

The Church is made beautifull with the cloathings of Gods owne righteousnesse , and that must needs be compleat beautie : Hence it is , that those that stand with the Lamb on Mount Zion , are said to be without blemish before the Throne of God , Revel. 14. 1. 5. And thus the Apostle saith , that Christ gave himselfe for his Church , that he might sanctifie it , and cleanse it by washing of water through the word : that he might make it unto himselfe a glorious Church , not having spot or wrinkle , or any such thing : but that it should be holie without blame ' Ephes. 5. 25 , 26. By these spots here mentioned , wee may understand them of any sinfull worke , or greater sort of sinnes , and by wrinkle , lesser sinnes , and those infirmitie , which are some blemish to our spirituall beautie : So that Christ cleanseth his people from all sinne , according as it is said , in 1 John 1. 7. Thus Christ is said to have reconciled his people unto God , through faith , in the bodie of his flesh , that he might present them holie , and without blemish , and unreprovable in his sight , Col. 1 21 , 22. But here it will be said , how agreeth this with her owne speech in the first Chapter , where she saith , I am black , &c. and that she was fun burnt ? And how doth it agree with all those places of Scripture , which testifie so plainly , that all the Saints while they live here , be full of spots and deformities ? The answer is , That the Spouse is not to be considered , as she is in her selfe , after the flesh , and corrupted nature : but as she stands perfectly justified in her head Christ : So that though the Spouse be not freed from personall imperfection , arising from the flesh ; yet as she stands cloathed with the righteousnesse of God , made out to her through Christ ; so she is perfectly righteous and holy , and without spot or wrinkle in Christs sight .

VERS. 8 , 9 , 10 , 11 , 12 , 13 , 14

Come with me from Lebanon ( my Spouse ) with me from Lebanon : looke from the top of Amana , from the top of Shever , and Hermon , from the Lions dens , from the mountains of the Leopards .

Thou hast ravished my heart , my Sister , my Spouse , thou hast ravished my heart , with one of thine eyes , with one chaine of thy neck .

How faire is thy love , my Sister , my Spouse ! how much better is thy love then wine ! and the smell of thine ointments then all spices !

Thy lips , O my Spouse , drop as the honey-comb , honey and milke are under thy tongue , and the smel of thy garments is like the smell of Lebanon .

A garden inclosed is my Sister , my Spouse : a spring shut up , a fountaine sealed .

Thy plants are an Orchard of Pomegranates , with pleasant fruits , Camphire , with Spikenard .

Spikenard and Saffron , Calamus and Cynamon , with all the Trees of frankincense , myrrhe , and aloes , with all the chiefe Spices .

ALL these verses that I have read unto you , are the words of Christ , wherein he goes on in commending and comforting his beloved Spouse . Christ having in the former verses of the Chapter commended his Spouse in her severall Members , concluding with a generall praise of her perfect beautie , now he calleth her to a higher pitch of glorie and dignitie , in this eighth verse . And in these following verses , he declares how deeply he stands affected towards his Church .

VERS. 8. Come with me from Lebanon , my Spouse , &c.

In this Verse Observe .

First , the sweet terme of relation , given by Christ unto his Church , calling her by the name of Spouse , My Spouse , &c.

Secondly , his gracious invitation , or calling of her unto himselfe .

First , He cals her from all quarters of the World , in these words , Come with me from Lebanon , from Amana , Shenir , and Hermon .

Secondly , He cals her from danger , from the company of wicked men , by adding , and from the Dens of Lions , and the hils of Leopards .

My Spouse , &c.

This is the first time that Christ calleth his Church by the name of Spouse , which yet notwithstanding sundry times after he giveth her the same title , as vers. 9 , 10 , 11 , 12. of this Chapter , also Chap. 5. 1. The Spouse or Bride , is named in Hebrew Callah , of Callal , to perfect , from the perfection of her attire , Ornaments , and beauty , as appears , Jer. 2. 32. Christ having before declared his Church to be all faire , and without spot , having washed her , and cleansed her , and presented her glorious unto himselfe : now he calls her by the name of Spouse .

Hence Observe ,

That the Church in respect of her spirituall beauty , is made the Spouse of Christ . Shee is called his glorious Spouse , Ephes. 5. 26. And the Bride , the Lambs wife , who is prepared as a Bride adorned for her husband , Rev. 21. 2. 9.

Now followeth his invitation .

Come with me from Lebanon , &c.

These words import not onely a bare invitation , but also a promise ; we may read , Thou shalt come with me , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with me , towit , myself . Christ doth assure his Spouse of his continual presence , and also that he wil wholly gather it , that none of his that come unto him , shall eyther be taken out of his hand , or perish , &c. as it is in John 17. 12.

From Lebanon . He meaneth thereby a most pleasant and most fruitfull place , where were many sweet tall , and excellent Cedar Trees , as appears , Song 3. 9. It was a Mountaine bordering on the North part of the Land of Canaan , possessed of old by the Hivites , which are said to dwell thereon , Judg. 3. 3. This Mountaine in comparison to other places was very fruitfull , was called a Forrest or Wildernesse , Isa. 29. 17. But in respect of the goodly Cedars that grew there , it is used to signifie glorious things , as appears , Chap. 3. 9. & Deut. 3. 25. So the meaning is here , that none of these things should hinder the Spouse from comming to Christ , for to enjoy communion with him .

Come with me , or , Thou shalt come with me from Lebanon . These words are doubled , both for the vehemency of him that speaketh , as also for the more certainty of the thing spoken : so that no let or impediment whatsoever should hinder the Spouse from the enjoyment of Christs continuall presence and sweet communion . He addeth ,

Looke from the top of Amana , from the top of Shenir , and Hermon , &c.

Looke , or thou shalt looke : from the top , or , from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 head of Amana . Some thinke this to be a Mountaine in that part of Cilicia , that bordered upon the Land of Israel . Some of the Rabbins hold it to be a Mountaine in the borders of Jury , lying on the North side thereof . But it is most likely to be meant the Mountaine of Syria , the Valley and River in it was likewise called Amunah , and Abanah , in 2 Kings 5. 12. It followeth .

From the top of Shenir and Hermon .

Both these seemeth to be meant of one Mountaine . This Hermon was a goodly Mountaine , possessed of Og King of Bashan , from whom it was taken by the Israelites : and the Amorites called it Shenir , the Sidonians , Shirion , as appears , Deut. 3. 9. Wherefore it may be thought strange that Solomon in this place maketh them diverse . For the clearing whereof this would be observ'd , that at the first one and the self-same thing might be cal'd by many names , as in respect of diverse people dwelling nigh unto the same , and the severall proprieties of their tongues which they used : and yet notwithstanding in processe of time , and multitudes of people increasing , some of those names applyed to the whole , might be attributed to some part of it . By this the Spirit would have us understand , that Christ should gather his people from all the Quarters of the world , and they should behold his glory . Now he telleth , that they should not onely be gathered , but should be safely brought home to Christ through all dangers , as appeares in the next words .

And from the Lyons Dens , from the Mountaines of the Leopards .

These places seeme , as most commonly Mountaines and such solitary places , to abound with wild and hurtfull beasts , by which is denoted , that Christ would set his Spouse free from dangers . The effect of the words may import thus much , that Christ promiseth to bring his Spouse out of Lebanon , and to effect thus much for her , that from the top of most high Mountaines shee should behold her proud enemies subjected under her feet . And here we must consider that in all these allusions to the Land of promise , it is taken from those places by which the Israelites first entered into the same , and from whence they might behold that goodly Country . Shenir and Hermon were high Mountaines on the farther side of Jordan , from whence they might behold the Land of promise . Lebanon , as also Amanah , as it should seeme , were on this side Jordan , but yet in the borders of the Land of Canaan towards the North. Now we must understand that there is a mysticall Interpretation of these words , then forasmuch as in all this Song Lebanon is taken for a place of pleasure and fruitfulnesse : and on the other side the Amorites and other enemies dwelt in Hermon , and Shenir ; the holy Spirit doth hint out unto us under these shadows , that as from Lebanon and other Mountaines Scituated on the borders of the Land of promise , they did behold the whole Country , and at last came into the promised Land : So when they come unto Christ they should have a glorious view of the divine and heavenly mysteries of God in Christ ; from the attainment whereof , neither the pleasures of Lebanon , nor the Dens of Lyons and wild Beasts , should hinder them , but in the midst of dangers and fears , they should have free accesse thereunto . The words being thus explained , let us from hence Observe .

First , That Christ doth gather his people from all parts of the World to behold his glory . This is here figured out unto us , that as the Lord did promise to shew his people the Land of Promise , so he would draw his Spouse from all places of the world unto himselfe , and discover his glory unto her . However the Spouse may be scattered among the Nations of the world , yet he will take her unto himselfe ; for he will gather his elect from the fowre winds , and from the uttermost parts of the Earth . Thus the Lord promiseth to bring the seed of his Spouse from the East , and gather it from the west : And he will say to the North give up , and to the South keep not back : bring my Sonnes from farre , and my Daughters from the end of the Earth , Isa. 43. 5 , 6. And it is said in Isa. 45. 22. Looke unto me and be yee saved all the ends of the Earth .

Secondly Observe ,

That Christ doth gather his Saints to himselfe in the middest of persecutions and dangers . And therefore it is he saith , From the Dens of Lions , and from the Monntaines of Leopards . For the Spouse dwelleth here in the world among cruell and savage beasts , which would utterly destroy her : but Christ preserveth her in the mid'st of feares and dangers , and saith , shee shall come with him from among them that would devoure her . And hence it is said , The Lord draweth his out of great tribulation , Rev. 7. 14. When the Spouse is in great danger as David , when he said , My soule is among Lyons , Psal. 57. 4. then Christ delivers her from the perill shee is under . This is the dignity that Christ brings his people unto , namely , to come to him , to behold his glory from all parts of the world , and to be safe in their passage unto him . It followeth ,

VERS. 9. Thou hast revished my heart my Sister , my Spouse , thou hast ravished my heart with one of thine eyes , with one Chaine of thy Necke .

IN this verse , as also in those that follow , is set down and declared how deeply Christ stands affected towards his Spouse , and how much his heart is taken with her .

Christs singular love to his Church , which he declares with a marvailous earnest affection , is set forth with grave and weighty exclamations .

1. By that simpathy of like mind and affection , which is betweene them , from that strong impression which her beauty had made upon him , whereby shee had ( as it were ) wounded and pierced his heart , in these words , Thou hast ravished my heart , &c. which expression is doubled , to shew the vehemency of his affection towards her .

2. His affection is declared by shewing how neer shee is unto him , for which in nature he bindeth himselfe to love her .

First , by the bond of consanguinity , shee is his Sister .

Secondly , by the bond of conjugall amity , shee is his Spouse .

3. His affection is expressed by the commendable things which he saw in her , which made him so fix and ground his affection , the comelinesse of her person , and the Ornament wherewith shee was decked .

1. Her beauty is described , With one of thine eyes . 2. Her Ornaments set forth , by adding , With one Chaine of thy Neck .

Thou hast ravished my heart , thou hast ravished my heart .

Such repetitions as these imply in the Hebrew phrase a superlative excellency , and hereby is set forth how exceedingly Christs heart and affections were overcome with the love of his Spouse . It is the manner of the Hebrews to repeate the same things againe , in prayers , to manifest the zeale of him that prayeth , as where Christ saith , My God , my God , why hast thou forsaken me ? Matth. 26. And in Prophecies , to snew the certainty of performance of that which is revealed . In simple narrations the same words are repeated to confirme and assure mens hearts that the matter is true .

This phrase doth admit of diverse readings . Some read it , Thou hast snacht or taken away my heart , as it were , by violence and force . Others read thus , Thou hast pierced or wounded my heart . The Chaldee ( saith Master Ainsworth ) Expoundeth it , Thy love is fixed in the Table of mine heart . The Hebrew is but one word , and used onely in this place , and signifieth a most ravishing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In pihil : Incordiastime , & rapuisti animum meum , vel . traxisti animummeum . and delightfull drawing of the heart by love . I cannot expresse it neerer the Originall word , then to say , Thou hast unhearted me , that is in effect thus , Thou hast wounded , or , taken away my heart from me , thou hast even ravished and overcome me with thy love . Christ speaketh here to his Spouse as a man overcome with love , for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart . Hereby appeareth the super-abounding love of Christ towards his Spouse , in that there be not any words sufficient fully to expresse the same .

Hence Observe ,

That Christs heart and affections are exceedingly taken with his people . Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride , Isa. 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty , he will save , he will rejoyce over thee with joy , he will rest in his love , he will joy over thee with singing : That is , he will rest well-pleased , and much delighted in his love , and he will rejoyce over his Spouse with the highest pitch of joy ; yea , he will rejoyce with singing , which is the highest expression of joy and delight . So then , the heart of Christ being thus taken , is meant his exceeding love whereby he rejoyceth over his people , according as it is said in Isa. 43. 4. Since thou wast precious in my sight , thou hast been honourable , and I have loved thee , &c.

Thus Christ hath declared how neer and deare his Spouse is unto him , by the simpathy of like mind and affection , which is betweene him and his Church . Now it followeth , that he shews how neerly they are related one to the other , by the band and consanguinity , and conjugall amity .

My Sister , my Spouse .

My Sister , so Christ calleth his Church out of that respect and love he bears unto her . We are told in Heb. 2. 11. That both he that sanctifieth , and they that are sanctified , are all of one , for which cause he is not ashamed to call them brethren . This tearme needs no explanation , but let us observe hence .

That Christ stands neerly related to his people , as a Brother , &c. This relation of brotherhood betweene Christ and his people , is two-fold .

1. By the right of nature , as the Apostle saith , Forasmuch as the Children were partakers of flesh and blood , he also likewise tooke part with them , that he might destroy through death him that had the power of death , which is the Devill ; for he in no sort tooke on him the nature of Angells , but he tooke the seed of Abraham , wherefore it became him in all things to be made like his Brethren , Heb. 2. 14. 16. So that Christ tooke our nature , and was cloathed with our flesh , to be made like unto us his brethren , and in the same flesh .

The second right is of adoption ; for it is said , when the fulnesse of time came , God sent his sonne , made of a woman , and made under the Law , that he might redeeme them that were under the Law , that wee might receive the adoption of Sonnes , Gal. 4. 45. And againe the Apostle saith , As many as are led by the Spirit of God , are sons of God Ro. 8. 14. whence the Apostle reasons thus , If wee be Children , we are also heires annexed with Christ , Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie , by right of adoption , and brother-hood with Christ .

Thus much for the band of consanguinitie . That of conjugall amitie followeth .

My Spouse .

Christ calleth his Church , Spouse , named in Hebrew Callath , of the perfection of her attire and ornaments ; as was intimated in verse 7. of this Chap. The Spouse is one , that is alreadie maried unto her husband : so that this title of Spouse , shews how the Church is to Christ . The Spouse is most deare to her husband ( saith Solomon ) for she is the crowne of his head , Prov. 12.

Hence Observe .

That the Church is the Spouse of Christ .

Hence it is that she is called the bride , the Lambs wife ; who is prepared as a bride adorned for her husband , Revel. 21. 2. 9. And the Lord saith , I have married thee to my selfe , in righteousnesse , judgement , mercie and compassion , Hos. 2. 19. Wee are not to take the words in a carnall sense , but that God hath framed words to our capacitie only , for what termes could be more effectuall to expresse his love , then the names of Sister and Spouse ?

The last thing in this verse , wherewith Christ was so much taken in his affections with his Spouse , is by the commendable things which he saw in her , which made him so to fix and ground his affection .

First , The comelinesse of her person .

Secondly , The ornaments wherewith she is decked .

With one of thine eyes , and the chaine of thy neck .

With one of thine eyes , or one looke from thine eyes . The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes , for being simple , chast , pure : by this is meant the chast eye of faith , whereby the Saints looke up to Christ .

Hence Observe .

That Christ is much taken with the least looke of faith from his Saints .

For Christs beholding of the faith of the Spouse , it maketh such deep impressions in him of her idea and forme of beautie , that his affection is so rooted in her heart , that it cannot be removed nor concealed . It is added .

And the chaine of thy neck . The chaine of the neck is an ornament added to naturall beautie : and doth often signifie Gods Laws and Ordinances , as appeares , Pro. 10. 9. and also signifies the graces of the Spirit , and fruits of faith , as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck , the ornaments of the Spirit , and of grace , which is the Law of Christ in the inner man .

Hence Observe .

That it is Christs owne graces in the soule , that he is so much affected with in his Saints .

God cannot delight in any thing , besides himselfe , and therefore it is , the manifestation of himselfe in his Saints , that draweth such high expressions of love and delight in him towards them . Therefore he indueth his Church with gifts of his owne spirit , to make her seeme beautifull , where he saith , I have cloathed thee with broidered worke , shod thee with badgers skins , girded thee with fine linnen , covered thee with silke , decked thee with ornaments , put bracelets on thy hands , and a chaine upon thy necke , Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit , which proceed Si ergo dona dei sint bona merita , non deus coronat merita tua tanquam tua , 〈◊〉 sed tanquam dona sua ; August . de gratia et lib. arbit . cap. 7. Dona sua coronat deus , non merita tua . cap. 6. from God , and not from the Spouse : according as a Father saith , if the good things which be in us , are the gifts of God , God crowneth those good things not as ours , but as his owne . And againe he saith , God crowneth his owne gifts , not thy deservings . And therefore wee have the Prophet saying . Thy name was spread among the Heathen for thy beautie , for it was perfect through my beautie , which I had set upon thee , saith the Lord , Ezek. 16. 14.

Lastly , in that he saith with one eye , and one chaine . Observe , That where Christ seeth the least grace , he is much taken with it . It is , as if Christ had said , if I see but one of thine eyes , to wit , one single , chast , pure looke of faith ; and if I see but one chaine , to wit , one spirituall discoverie of my selfe , it is enough for ever to take up my heart and affections .

Now Christ proceedeth to shew the ground of his deep affection towards his Spouse , and that by a discoverie of the properties of her beautie and goodnesse , all which is expressed with a vehement and passionate crying out , and repetition of the former title ; saying

VERS. 10. How faire is thy love , my Sister , my Spouse ! how much better is thy love then wine ! and the smel of thine ointments then all spices .

IN this verse , Christ sheweth how delightso me and pleasant the love of his Spouse is unto him : he doth expresse it by way of admiration , how faire is thy love ! &c.

The love of the Spouse is set forth ,

First , By the fairnesse of it , How faire is thy love , &c.

Secondly , By the strength , sweetnesse , cheerefulnes , in that it is preferred above wine : How much better is thy love then wine !

Secondly , the divine anointings of the Spouse is commmended , in that the graces of the spirit in her , are set forth by fragrant and odoriferous ointment : And the smel of thine ointments then all spices .

How faire is thy love , my Sister , my Spouse !

Sister , and Spouse , are the same titles , as we had in verse 9. and carrie the same affection as there .

How faire , or how beautifull , how gracious are thy loves ! Her love is faire , because in her there is no blemish , as was before delivered . It is , as if Christ should say , how glorious and excellent , yea , and full of delight are these sound affections , that thou carriest towards me , by which also I am moved , even to love thee againe : and he speaketh of them in the plural number , not only thereby to expresse the multitude of them , but the excellency also .

Or , we may understand by loves , not onely those gracious affections of the Spouse , but also her holy actions , which proceed from love , as the fruits thereof , as faith , hope , and the like : these are also goodly and faire in the eyes of Christ .

Hence Observe ,

That the gracious affection of love , with all the fruits flowing from them , are gracious and lovely in Christs sight . Hence it is , that Christ commendeth her love , even to admiration , saying , How faire is thy love , &c. The Spouse being washed and cleansed by Christ , and cloathed with his beauty , whereby she became fair in his sight , without spot or wrinkle , all her affections of love and delight towards Christ , must needs be very acceptable .

It followeth .

How much better is thy love then wine !

In the former clause , as the love of the Spouse was set forth , by its fairnesse and beauty ; so here for its fragrancy and sweetnesse , in that it is preferred before wine .

How much better , or , how good are thy loves , better then wine ; that is , they are better and more delightfull by much , then the most fragrant wine . It was noted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quam boni sunt . Arius Mont. in Chapter 1. 2. that wine is put for all dainty things in a Banquet , where the Church speaking of Christs love , did manifest that his love was exceeding pleasant , sweet and comfortable : here Christ returns the like expression concerning the love of his Spouse towards him , rendering as it were like for like , which is an usuall manner among lovers , and particularly in their words and speeches one of them unto another . Hereby then is set forth unto us , how marveilous acceptable and well pleasing the love of the Spouse is unto Christ , the heavenly bridegroome .

Hence Observe ,

That Christ is exceedingly delighted and wel-pleased with the fruits and graces of his owne Spirit in his Saints .

Christ cannot but delight in his owne image and grace : hence it is said , that God delighteth in his Spouse , and rejoyceth over her , as a Bridegroome rejoyceth over his Bride , Isa. 62. 4 , 5. There is nothing more pleasant and refreshing to the nature of man , then sweet and fragrant wine : no more is any thing more delightfull and acceptable to Christ , then the graces of his owne Spirit in the Saints . Now followeth the high commendations of the Spouse , in respect of her divine anointings by the Spirit .

And the smell of thine ointments then all spices !

By the smell of the Spouses ointments , is meant , the sweet and pleasant smell of such graces , as she hath received from Christ .

The pleasantnesse that is in ointments , we may see in Prov. 27. 9. And Psal. 133. 2. Under these earthly things , understanding the Spiritual graces before mentioned , is set forth the excellency of the divine anointings of the Spirit in the Spouse , for it is usuall in the Scriptures , by oyle , ointment , annointing , &c. to undestand the graces , and anointings of the Spirit in the Saints . See Psal. 89. 20. also 45. 7. and 1 Joh. 2. 20. 27. we may remember , that the Spouse did commend Christs ointments , for the sweet savour of them in Song . 1. 3. Here Christ returns the same conditions unto the Spouse in respect of her anointings . And he addeth .

Then all spices , or before all spices , viz. though they be never so costly and deare , because there is no spice without some dust : as gold cannot be tryed ; so spice cannot be brayed in the morter without some losse . The anointing-oyle , of which we read of , in Exod. 30. 23. was made of sweet smelling spices ; and with such , sometime women were purified , Esth. 2. 12. and the dead imbalmed , 2 Chron. 16. 14. They were meet presents for Kings , as appeares , 2 Chron. 9. 1. 9. Now all earthly ointments were confected , and made sweet smelling and costly spices ; but here it is meant of divine and heavenly ointments of the Spirit .

Hence Observe .

That the divine anointings of the Spouse is full suavity and sweetnesse .

Christ doth here preferre the annointings of the spirit in his Spouse , before any earthly confection whatsoever , though made of never so sweet and costly spices . What is more pleasing to the smel , then sweet ointments of an exquisite composition ? such and much more is the Spirit and its graces in the Saints unto Christ .

The judgement that Christ hath of the spirituall anointing of his Spouse , is , that it farre excelleth all delightfull and sweet smelling odours in the world , synecdochically signified by ointment of sweet spices , one pleasant spicies or kind for all the rest . Christ proceedeth in the commendations of his Spouse , saying .

VERS. 11. Thy lips , O my Spouse , drop as the honey-combe : hony and milke are under thy tongue , and the smel of thy garments is like the smel of Lebanon .

HEre are in this verse two things highly praysed in the Spouse .

First , Her speech .

Secondly , Her sweet savour .

Her speech is compared .

First , To the sweet droppings that distill from the honey-combs , in these words , Thy lips drop as the honey-combs .

Secondly , Her speech is not only most sweet , but wholsome and nourishing , which is expressed in these words , Honey and milke are under thy tongue .

Lastly , The sweet savour of the Spouse is commended , in that it is added , And the smell of thy garments is like the smel of Lebanon .

Thy lips drop as the honey-combe , &c.

By the lips of the Spouse , is meant her speech , both private and publique , whereby shee uttereth most sweet and delightfull words , to wit , of faith and holinesse : such words of preaching his doctrines , extolling his praises are as pleasing to Christs eares , as the honey-comb it selfe is pleasant to the tast . And he putteth the lips which are some of the instruments wherewith a naturall voice is framed , and words are uttered , for the speech it selfe , or things spoken . By this similitude of the honey-combe , the word of God is praised , in Psal. 19. 10. where it is said , that the judgements of the Lord are sweeter then the Honey-comb , or the droppings of the Honey-comb : that is , that which commeth forth without pressing , and is counted the sweetest and purest honey . Now by this comparison is meant , that as the sweet drops of Honey that distill from the Honey-combs , so be the words that come from her mouth .

Hence Observe ,

That the speech of the Saints in their prayers and praises are sweet and gracious . Christ tells us , That out of the abundance of the heart the mouth speaketh , and a good man out of the good treasure of his heart , bringeth forth good things , &c. The language of Canaan is a pure language , and lips that are pure drop forth pure words . When the heart is cleane , the mouth speaketh pure things . Where there are lying , slandrous words , taunts , and revilings , and much vaine babling , these proceed from the evill treasure in mans heart . But they whose lips drop as the Honey-combs , have their Speech alwayes gracious , powdered with salt , to know how to answer every man , Collos. 4. 6. Even such as minister grace to the hearers , Ephes. 4. 29. As grace was powred into the lips of Christ , Psal. 45. 2. So by the communication of his grace , the speech of his people is made gracious . The Prophet complained , That he was a man of polluted lips , then the Seraphin flew unto him with a hot coale in his hand , which he had taken from the Altar with the Tongs , and touched his mouth , and said , lo this hath touched thy lips , thine inquity shall be taken away , and thy sin purged . Isa. 6. 5 , 6 , 7. All our sufficiency is of God , as saith the Apostle , 2 Cor. 3. 5. And therefore all holy speech proceedeth from him , for none can say Jesus is the Lord , but by the spirit of God , 1 Cor. 12. 1. But now further , the speech of the spouse is not onely most sweet , but wholesome and nourishing , which is expressed in the following words .

Honey and milke are under thy Tongue .

Honey and milke are for nourishment ; it is said of Christ in his Child-hood , Butter and Honey shall he eate , untill he have knowledge to refuse evill and doe good , Isa. 7. 15. The Land of Canaan is called in sundry places of the Scripture , a Land that floweth with Milke and Honey meaning that it had abundance of all things , profitable and pleasant for this life ; understanding by Milke things of necessary and profitable use , and by Honey things of pleasure and delight , and so the holy Spirit here doth meane , the sweet , comfortable , and nourishing words of faith , love , and the like . Also we may understand fit food for all sorts of Christians , both for strong ones and weake ones . Milke most properly belongeth to children , as appears , 1 Cor. 3. 2. & Heb. 5. 12 , 13. And Honey to them of more strength , as examples of the Scripture , and reason it selfe teacheth in Jonathan , Sauls Sonne , 1 Sam. 14. 27. And in John Baptist , Mat. 3. 4. Thus it pleaseth God in the Scripture to compare the doctrine of the Gospell , which proceeds out of the mouth of the Spouse to Milke , to Honey , to Wine , to Water , and many such like things . See Isa. 55. 1. & Psal. 19. 10.

By under the tongue , seemeth to be meant the secret and inward parts , as the mind and heart . Thus David is said to exalt God under his tongue , Psal. 66. 17. declaring his uprightnesse and sincerity thereby . It is said in Prov. 5. 3. The lips of a strange woman drop as an Honey-Comb , and her mouth is more smooth then Oyle . Now by this shee is said to intice men to folly , and as it followeth in the next verse , The end of her is bitter as worme wood , sharp as a two-edged Sword her feet goe downe to death , &c. And the Apostle saith , that some by good words and faire speeches , deceive the hearts of the simple , Rom. 16. 18. And the Psalmist speaketh thus , The words of his mouth were sweeter then Butter , but war was in his heart : his words were softer then Oyle , yet were they drawne Swords , Psal. 55. 21. And Adders poyson is under their lips , Psal. 140. 3. Of the wicked it is said , Their throat is an open Sepulcher , they have used their tongues to deceit , the poison of Aspes is under their lips , their mouth is full of cursing and bitternesse . By these speeches are meant the deceitfullnesse of the wicked . So on the contrary , when it is said , Honey and milke are under her lips , it is meant of the sincerity of her graces . So that the words of faith and holinesse , which proceed from sincerity and uprightnesse of heart , are very comfortable and nourishing words .

Hence Observe ,

That the words of the Spouse , which proceed from faith and sincerity , are not onely gracious , but nourishing words . The Apostle Peter desireth the Saints to drinke of the sincere milke of the word , that they might grow thereby , 1 Pet. 2. 2. That is , the word of the Spirit , given out by the Saints . The plenty of grace in the times of the Gospell is promised under the simily of abundanee of milke , and that every one should eat butter and honey , Isa. 7. 22. Gracious and heavenly words proceeding from the Spirit of God in the Saints , such administer grace to the hearers , Ephes. 4. 29. So much for the sweet , wholesome ; and nourishing Speech of the Spouse : now followeth the praise of her sweet savour .

And the smell of thy Garments is like the smell of Lebanon .

Lebanon was a place where grew most sweet Trees , and Herbs , concerning the pleasantnesse whereof , we have spoken before . The Lord promiseth his people that their smell should be as Lebanon , through the dew of his grace , Hos. 14. 5 , 6 , 7. As Lebanon was more sweet then all other woods , so is the grace of the Spouse above all worldly graces . Now in that he saith , Thy Garments smell , &c. he seems to allude to a Speech borrowed from Isaac when he blessed Jacob , where it is written , He came neere and kissed him , then he smelled the savour of his garments , and blessed him , and said , behold , the smell of my Sonne is as the smell of a field , which the Lord hath blessed , Genes. 27. 27. So here , he commendeth the smell of the Garments of the Spouse , meaning , that the graces and gifts wherewith he had adorned the Church , as particularly her faith , doctrine , and conversation , and administrations were the same , as in respect of pleasant delight , yea , more to him by much , then sweet smelling Garments were , to joyne lovers together .

Hence Observe ,

That the Spouse is perfumed with such graces , that all her Garments have a smell of sweet odours . This is not meant of bodily cloathing , for many of the Saints have lived in poverty , cloathed in simple apparrell : but it is to be understood of the spirituall cloathing , where the filthy raggs of the old man are put off , and the new man put on , which is renewed in knowledge , after the image of him that created him , Col. 3. 9 , 10. This is the cloathing , of which it is said , Thou hast a few names in Sardis , which have not defiled their Garments , and they shall walke with me in white , for they are worthy , Rev. 3. 4. He was cast forth from the marriage that wanted the wedding Garment , Mat. 22. for the Garments of the Bride are sweet , even as the savour of Lebanon , where pleasant and odouriferous Trees , Herbs , and Spices grew in abundance . The Garments of Zion are called beautifull , Isa. 52. 1. And the righteousnesse of the Saints is said to be of White linnen , cleane and bright , Revel. 19. 8. for they have put on Christ , Gal. 3. 27. God maketh manifest the savour of his knowledge ( by them ) in every place , for they are unto God a sweet savour in Christ , 2 Cor. 2. 14 , 15. But as Jacob was cloathed with the Garments of Esau , his elder Brother , which gave such a sent , by which he got the blessing ; so the Spouse is cloathed , not with his owne Garments of fleshly wisdome , or legall righteousnesse , but with the glorious Garments of Christ , being cloathed with the anointed : so that in commending her Garments , he commendeth but his owne anointings in the Spouse , wherewith shee is cloathed . Thus have we seene very great commendations of the Church , but yet here are further , for it followeth .

VERS. 12. A garden inclosed is my sister , my Spouse , a spring shut up , a fountaine sealed .

CHrist being about to commend the fruits which he caused the Church to bring forth , doth first set forth her aptnesse thereto in this verse , and in the two following verses doth also commend the fruits themselves by numbring up their sorts .

The aptnesse of the Church to bring forth fruits , as are mentioned in the next verses , is set forth by two similitudes , both which set forth her praise .

1. Shee is compared to a Garden inclosed . 2. Shee is likened to a Spring or Fountaine , shut up and sealed .

The first comparison sets forth the praise of the Spouse . 1. In her safe protection in Christ . 2. Her faithfullnesse and chastity to him , for she is as a Garden inclosed .

Secondly , shee is highly extolled in that Christ is as a spring of living waters unto her , and she alone partaketh of his heavenly treasures . In that it is said , she is a spring shut up , a fountaine sealed . So that though many in the world are made partakers of many outward priviledges , yet onely the Saints are made partakers of the sweet waters of life

A Garden inclosed is my Sister , my Spouse , &c.

If we observe the fore-going words we may read , Thou art a Garden . This word Garden notes the comelinesse of the Church , and the pleasure that Christ took therein . It hath its name in Hebrew of Protection , and preservation , because great care is taken of a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hortus , a rad. . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Operuit , protexit , defendit , conservavit . Garden . The Church is here so called , as in vers. 13. an Orchard , or , as it is in the Hebrew a Paradise , as if it were the onely Eden of delight . All the world is a wildernesse or wild field in comparison unto it .

Hence Note ,

That the Spouse is Christs Garden of delight . So Christ compareth his Church to a Vineyard . Now will I sing to my Beloved , a song of my Beloved touching his Vineyard : My Beloved had a Vineyard in a very fruitfull hill , he hedged it , and gathered out the stones , planted it with the best plants , built a Tower in the midst thereof , and also made a Wine-presse therein , Isa. 5. 1 , 2. The Church is Gods Garden or Orchard , and that in these respects .

1. The Garden is severed from all the rest of the ground , from the field and from the wildernesse . So the Saints are severed to be elect vessells of honour , from the other Clay which is o 〈…〉ed to make vessells of wrath . Jacob and h 〈…〉 ity was separated being Children of the Promise , from Esau and his Posterity , which are according to the flesh . Paul was separated to the Gospell , Rom. 1. 1. And which is more , he was separated from his Mothers womb , and called him by his grace to receive his Sonne in him , Gallath . 1. 15.

2. In a Garden are all manner of pleasant and wholsome Hearbs and Trees growing : So in the Church are all manner of usefull spirits springing up as the Trees of righteousnesse , to the praise of God .

3. A Garden is a place of pleasure where men use to refresh themselves , and take pleasure to walke in . So Christ taketh pleasure in his Church , where he saith , Thou art all faire , &c. yea , Christ doth walk delightfully in this Garden , and calleth his friends thither to walke with him .

4. In a Garden is abundance of paines taken , to plant and dresse , and the like . So Christ worketh in his Garden , where he saith , Know yee not that I must goe about my Fathers businesse , Luke 2 : 49 He saith , he hath finished the worke which the Father gave him to doe , John 17. 4. And what could I have done more for my Vineyard , which I have not done .

5. A Garden is commonly planted with the best plants , as God planted Eden , and the Master of the Vineyard did the like in his Vineyard , Isa. 5. 1. 80 that the Trees of the Garden grow not naturally , as those in the Wildernesse , which beare no fruit , but are planted by the labour of the husband-man . Thus David saith , The just man 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 , ●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 onely well-spring or fountaine of the waters of life unto all . But now it is added .

A Fountaine shut up .

Shut up ) or locked , barred : that is , kept close from enemies : So that though these waters abound , yet doe they flow onely in Christs garden , no other gardens or plants are watered by them . It is so shut up that none can take of these waters , but by Christs consent . These waters are waters of the Sanctuary , and therefore not common to all , none are partakers of these waters , but the Spouse , the Bride , the Lambs wife . It is added .

A Fountaine sealed .

The confirmation of a thing is signified by the sealing of it ; so is the confirmation of the Spirit and grace of God , as appears , John 3. 3. & Ephes. 1. 13. Now when a thing is sealed , it is concealed from another : so this grace is not communicated to the wicked . Hence it is said , Bind up the testimony , seale the Law among my Disciples , Isa. 8. 16. But it is hid from the world , none of them can come and take thereof . This speech tendeth to the same end that the former similitude did : all being spoken according to the manner of their Country , wherein water was not only skanty , and therefore a good blessing to enjoy it : but also there was much adoe to keepe it to themselves , See Gen. 21. 25. also Gen. 26. 17 , 18 , 19 , &c.

Now in that the Spouse is compared to a fountaine shut up , and sealed : it doth impart divers things .

First , note .

That those precious waters , by which the Spouse is refreshed , are pure and wholsome waters . For what else should it be a fountaine sealed , but to preserve it pure and wholsome ? This spirituall fountaine is not bitter , as the waters of Marah , where the Children of Israel could not drinke . The traditions of men may be compared to such waters , which are filthy & corrupt waters ; waters which stand open , are somtimes infected by poison , or other noisome things falling in , as where it is written : there fell a great starre from heaven , burning as a Torch , into the third part of the Rivers , and fountains of water , the name of the starre is wormwood , and the third part of the wateers became bitter , and many men dyed of the waters , Revel. 8. 10. And againe in chap. 16. 14. The Angel powred out his viol upon the Rivers and fountains of water , and they became blood : Thus at the generall Apostacie many of the waters were corrupted , made bitter , and turned into blood . But the fountaine of the Spouse is sealed , no such starre can fall into it , to make it bitter : no such viol can be powred into it to turne it into blood .

Secondly , note .

That this Spring and fountaine of living water is only to refresh the Spouse .

These waters , although they abound , yet they flow not forth of the garden , they be shut up and sealed , none other garden or plants are watered by them . Now some may object , that the doctrine of the Gospell is published to all promiscuously , how is it then a fountaine sealed up ? I answer , that the word doth in a sort flow forth to all , which are not the true plants of the Lord ; but it doth not water them , they have not lively , spirituall , and effectuall working of it , to make them grow and beare fruit . It is with them , as water falling upon a Rock , which doth only wet the out-side and not soften the rock or stone within , So that though the outward , litterall , and historicall part of the word be common to many , yet the spirituall part , and the lively efficacie thereof , is peculiar to the Spouse alone : She only is refreshed with these fountains of living water , her plants be watered all with them , and made fruitful . Thirdly Observe .

That the Spouse is chast unto Christ .

She will bring forth fruit only unto him , and watereth no plants but her owne : when Solomon would teach spirituall chastitie , he doth thus expresse it : Drinke water out of thine owne Cisterne , and running waters out of thine owne well : let thy fountaines be dispersed abroad , and rivers of water in the streets : let them be only thine owne , and not strangers with thee : let thy fountaine be blessed , and rejoyce with the Wife of thy , &c. Prov. 5. 15. 18. Thus the Spouse here is a fountaine sealed up , she is not for strangers and such as passe by , her care is to keepe her selfe holie , pure , and chast unto her beloved , she watereth only her owne plants , she keepeth watch , least any uncleane thing should enter , she openeth her gates , that only the righteous Nation may enter in , as it is in Isa. 26. 2. Thus we have the Spouse set forth as a well watered garden apt to beare fruit : now what store of all sorts of precious fruits she brought forth , the two next verses doe shew , for here are reckoned up all manner of the best plants .

VERS. 13 , 14.

Thy plants are an Orchard of pomegranates , with pleasant fruits , camphire , with Spikenard .

Spikenard and Saffron , Calamus and Cynamon , with all the Trees of frankincense , myrrhe , and aloes , with all the chiefe Spices .

HEre is the goodliest garden , that ever was heard of , which is not only a garden inclosed , and sealed ; but is also full of all sweet plants , here be sweet fruits , here be all the chiefe spices , and sweet incense , here is whatsoever is delectable and precious . Christ in his commendations of his Spouse , doth enumerate and reckon up all manner of the best plants , saying .

Thy plants are as an Orchard of Pomegranates , &c.

Thy Plants , or thy off-spring , that is , thy Children or Members , all that are set or planted in thee . The Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Misit , emisit , inde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Propagines . word translated plants , comes of sending forth , that is , of growing , and bringing forth fruit : hereby is shewne , how full of pleasant plants the Lords garden is , it is not only senced in , and well watered , but also replenished with wholsome , sweet and precious Plants .

Are as an Orchard , or P●cadise : so called of the Hebrew word Pardes , a place set with pleasant plants , and Trees , as appeares , Eccles. 2. 5. As it were the garden 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Paradisus . of Eden , to which all the world is but as a wild Field or Widernesse .

Of pomegranates , or pomegranate-Apples , so Arius Mont. render it ; they are so called , because they were full of grains or kernels , these were very deare and precious , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 punicorum malorum . yea very healthfull and good : for they were good to represse the heat of choler , and malignitie of Fevers , they also comfort the stomack and belly , and prevent faintings and swoonings .

With pleasant fruits , that is , abounding with sweet fruits , and pleasant things ; such as these were part of Josephs blessing , as we may reade , Deut. 33. 13. of the precious fruits put forth by the Sun and Moone : so that beside the Pomegranate , there were all other pleasant fruits , and precious things , some particulars where of he reckoneth in this verse , and in the verse following .

Camphire , or Camphire fruits , or Cipres berries , for the word is of the plurall number . Camphire is a sweet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cyptei . gumme , but Cypres is a tree , very pleasant and well smelling . The Hebrew Copher , ( from whence the Cypres tree seemeth to be derived ) signifieth Atonement and propitiation . Camphire with its sweetnesse doth much refresh the Spirits , and cheereth up the minde . See this more explained , in Chap. 1. 14.

With Spikenard , or nards , this word is also in the plural number , though in the next vers it is used singularly : the plurall Spikenards , seemeth to imply all sorts of nards : for there are divers sorts : that which is of the true nard , is of exceding sweet and pleasant smel , by which it stayeth distillations of the head , and digesteth cold humours , and the like . It was preoious and costly , as appeares Mark. 14. 3. Also Joh. 12. 3. And it groweth in India , Syria , and other places thereabouts . The word Spikenard is framed of the Hebrew word nerd , whence the Greekes call it Nardos , and the Latines Nardus . See it more explained in Chapter 1. 14.

Vers. 14. Spikenard and Saffron , &c.

Spikenard , this is spoken of already in the former verse . And saffron , a thing precious , and profitable to comfort the heart , and helpeth digestion , &c. Saffron hath its name in Hebrew , ●arcom , because of its yellow colour .

Calanius , or Cane , or reed , it is like this is meant of that which is called Calanius Aroniaticois , or odoratus , for the excellent smel it had ; and was wont to be brought out of Arabia felix , into Judeah , and was appointed to be used in the confection of the holy oyle , Exod. 30. 23. It helps the passages of urine , and also the wombe in conception .

This word Calamus hath its name after the Greek , in Hebrew Caneh , it is a sweet reed , bought and brought out of farre Countries , as apeares , by Jer. 2. 20. And also Isa. 43. 24.

Cynamon , This is also farrefetcht , and of great price and excellency , This aromaticall Cynamou , commeth of the Hebrew name Kinemon , and it is the barke of a Tree , used for sweet odours : This was also used in the confection of the holy Oyle , Exod. 30. 23.

With all the Trees of Frankincense , that is , all Trees bearing incense , or matter that yeildeth a sweet smell or savour , whereof also he reciteth two in the following words , as myrrhe and Aloes . Frankicense , was used in the holy perfume or incense , Exod. 30. 34 , 35. And is good to help and restraine ulcers , gouts and fluxes of blood , &c.

Myrrhe , This was of an excellent savour , as appeares , Psal. 45. 8. Myrrhe is the sweet gumme that issueth from the myrrhe Tree : it was one of the first of the chiefe spices that was put into the holy Ointment , which was made , Exod. 30. 23. It hath its name of the Hebrew Mor: no gum is preferred before it , Pliu. hist. lib. 12. cap. 15. saith Plinie . With myrre the dead body of Christ was embalmed , John 19. 39. And with it the wise men honoured him at his birth , Mat. 2. See this more largely opened in Chap. 1. 13.

And Aloes , this is a certaine kind of sweet and precious wood , which , in regard of its fragrancy is put with Myrrhe , in Psal. 45. 8. And is also used to annoint dead bodies , John 19. 30. 40. Aloes comes of the Hebrew Ahaloth , it was such a sweet wood wherewith perfumes were also made . It is a tree growing in Arabia , & India which giveth a very sweet odour , and is like the thine wood spoken of in Revel. 18. 12. He concludeth by adding ,

With all the chiefe spices .

In the Hebrew it is , with all the heads of spices , that is , with all most costly , sweet , and pretious things , the principall , and most excellent of spices : See the like 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cum omnibus capitibus aromatum , Arius Mont. in Ezek. 27. 22. Now by these fruits are signified the spirituall graces of the Saints , which are precious and sweet before God , and man , such are the fruits of the Spirit , mentioned in Gal. 5. 22. 23.

Hence Observe .

That the Spouse , Christs garden is full of sweet and pleasant fruit .

Hence the graces in her are compared to every sweet Tree , & to every rare & costly thing . The Saints are the goodly plants of the Lords , and they doe beare all these sweet and delectable fruits before mentioned ; what a goodly garden hath the Lord planted to himselfe , where all pleasants grow ? never had any earthly Prince such a garden with plants of pomegranates , with sweet fruits , as Camphire , Spikenard , sweet Calamus , and Cynamon , with all the Trees of incense , myrrhe , and Aloes , and all chiefe spices : All this tendeth to the commendations after this sort . That as those gardens be most excellent , and worthy to be beloved and esteemed , that have the most rare , best , and precious things grow in them : so these excellent graces and fruits of the Church , doe commend the same to God and men , and make Christ the Bridegroome ( as it were ) inamoured with the love thereof . The Church then as the Spouse of Christ is beautified and adorned with the gifts and graces of the Spirit , even as a plentifull and pleasant garden , with infinite numbers of rare and pleasant simples , as they call them , or fruits , whereby shee is made commendable , spreading her same far and nigh , insomuch that Christ her husband is even , as it were , ravished with her love : yet notwithstanding she hath nothing of her owne to move him to that affection , but all that she hath commeth from him , as appears in Ezek. 16. 14. So much for the first part of the Chapter , wherein Christ did so highly commend the Spouse : the second part followeth , wherein the Spouse makes some returns of Christs praises to him .

VERS. 15 , 16 , 17.

A fountaine of gardens , a well of living waters , and streames from Lebanon .

Awake , O north-wnide , and come thou south , blow upon my garden , that the spices thereof may slow out : let my beloved come into his garden , and eate his pleasant fruits .

I am come into my garden , my Sister , my Spouse , I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey , I have drunke my wine with my milke , eate , O friends , drinke , yea , drinke abundantly , O beloved !

HAving dispatched the first part of the Chapter : now followeth the second part thereof , wherein wee may Observe .

First , the prayer of the Spouse , verse 15 , 16.

Secondly , the answer of Christ , verse 17.

The prayer of the Spouse , desireth the presence of Christ , who doth indeed minister power to her to be a garden , and water , to water her withall : therefore first , she setteth forth Christ under these similitudes , which are agreeable to such things , as cause fruitfulnesse in the garden .

First , That he is the fountaine of the garden , a well of living waters , the very flood of God excelling the waters which flow from Lebanon .

Secondly , That he is all the winds , both hot and cold , binding and opening , North , and South , fit for every season , to make the garden prosper . Then she setteth downe the parts of her prayer , for his presence , in two respects .

First , To minister unto her the cause of all fruitfulnesse , both for winde and weather , and nourishment of water , all which is meant in these words , Arise North , and come South , and blow on my garden , let the waters of his spirit overflow all my spices .

Secondly , To accept from the Church the pleasant fruits of holy services , the oblation of men renewed by the Spirit , the fruits of the lips in praise and thanksgiving , &c. in saying , Let my beloved come into his garden and eate his pleasant fruit .

A fountaine of gardens , &c.

This seemeth to be the speech of the Spouse unto Christ , O thou fountaine , &c. Now whereas the Lord had commended the Spouse in the former verse , to be a sweet garden , so well watered , and of such precious plants : she now ascribeth all the praise thereof unto him , as if she had said thus : I humbly acknowledge the things to be in me , that thou hast said , howbeit I confesse , that they are not of my selfe , but from thee , the fountaine of all good things , and though that I do performe the dutie of a fountaine towards mine , yet thou art he , to whom indeed the name of fountaine and living waters , yea of life it selfe doth only appertaine : yea , thou art the only fountaine , and I doe but water others as from thee , O fountaine of gardens , &c. It is from the fonntaine , that all the Rivers flow , ( in Psal. 104. 10. ) which water the gardens and plants in them , so making them greene and fruitfull . The Prophet Ezekiel , speaking of the glorie of Assiria , comparing him to the Cedars of Lebanon , with faire branches , saith The waters made him great ; the deep set him on high , with her rivers running about his plants , &c. Ezek. 31. 4 , 5. And so when desolation is threatned to the Church of the Jewes , it is likened to a garden that hath no water , Isa. 1. 30. It is to be noted also , that the universall Church is but one garden , and all the particular Churches be gardens , so that her speech and his doe not differ , when he calleth her a garden , and she calleth him a fountaine of gardens , when he calleth her a fountaine sealed up , which doth water all the plants , shee doth acknowledge the truth thereof unto his praise , affirming that he is the fountain of the gardens : that is , looke whatsoever waters of life be in her , yea , in all particular Churches , they flow from him , he is the fountaine .

Hence Observe .

That Christ is an overflowing fountaine of living water , refreshing the garden of his Church , with streames of his fulnesse .

The Spouse doth acknowledge all her supplies from him , in one word , when she calleth him , a fountaine of gardens . It pleased the Father , that in him should all falnesse dwell , Col. 1. 19. And in him dwelleth all the fulnesse of the God-head bodily , Col. 2. 9. Now of his fulnesse have we all received , and grace for grace , Joh. 1. 16 And he he is made unto us of God , wisedome , righteousnesse , sanctification , and redemption , 1 Cor. 1. 30. Christ by his Spirit doth refresh his Churches , and all their plants , satisfieth their soule in drought , and maketh fat their bones : that their soule is Like a watered garden , and they shall not sorrow any more at all , Jer. 31. 12. She addeth .

A well of living waters .

The Spouse meaneth by this word , continuall waters , and such as cannot be drawne drie : thus the well that Isaacs servants diged in the valley , is called a well of springing waters , Gen. 26. 19. in the Hebrew it is , living waters , that is , such as springeth continually , and drieth not up : so that by living water here is meant , springing and running water , such as is not dry with heat , neither putrifies , but is alwayes wholesome , and giveth life continually .

Hence Observe .

That Christ is a continuall spring of living water to refresh and comfort his Church with all supplies .

The graces , and waters of life , which doe flow from Christ upon his Church , are such as can never be dryed up , they flow from a bottomles fountaine , albeit he bestoweth his graces and gifts from time to time , in never so great abundance , yet they be not diminished . Christ is a fountaine never drawne drie , though he communicate never so much , yet he hath never the lesse in himselfe : so Christ giveth water of life , of which , whosoever drinketh , It shall be in him a well of water , springing up into everlasting life , Joh. 4. 14. And againe , speaking of the Spirit , which they that believe on him , should receive , he saith , He that believeth on me , &c. out of his belly shall flow rivers of living water , Joh. 7. 38. Christ is an everlasting spring , alwayes sending forth waters of life to refresh his Saints : the supply that he gives is constant : 't is not like a winter-bourne , that failes , and dries up in the Summer : but like an ever springing fountaine , whose streames are never drie . Now she still proceedeth in the commendations of her beloved , and saith .

And streames from Lebanon .

Streames , running , or flowing from Lebanon , the water that came from Lebanon , was pure and cleare water , yea , Jordan it self watering the Land of Israell , came after a sort from thence , and no doubt but the water of Lebanon , tasted of that sweetnesse , that is mentioned before , in vese 11. of this Chapter Lebanon being a place of so many sweet Trees and Plants , the streames flowing thence must needs be sweet also : even as the waters that flow out of the hils , where Cinamon , and Cloves grow , do also partak of the sweetnesse thereof . Then the summe of all is thus much ; the Spouse commendeth Christ , first , for the fulnesse and plenitude of all graces , in that she calleth him , The fountaine of gardens .

Secondly , For the perpetuitie of the graces , in that she calleth him , The well of living waters .

And lastly , For the sweetnesse and pleasantnesse of the same , in that she resembleth him to the most sweet and pleasant waters , flowing from Lebanon .

Hence Observe .

That the water of life flowing from Christ to his Saints , is very sweet and plevsant .

David saith , Thou leadest me by the still waters . In the Hebrew it is , Waters of rest , that is , most quiet , calme , and still waters , such as give rest and refreshing . Christ which is in the middest of the throne of God , shall lead his Saints to the ( sweet , pleasant , and ) lively fountains of waters , Revel. 7. 16. 17. This water is excellently resembled by the water of the sanctuarie , spoken of in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie , ranne along Galilce , and to the plaine , and into the Sea , &c. and every living thing that moveth whithersoever the Rivers come , shall live , &c. and every thing shall live whither the River commeth . So in Revel. 22. 1. Out of the Throne of God , and of the Lamb , a pure River of water of life proceedeth . Water of life must needs be such as doth cheere and refresh the spirits . This living water flowing from Christ doth give life , and preserve life in all those that drinke it . And it is said to be cleare as Crystall , Rev. 22. 1. that is , transparent , and exceeding all Fountaines in cleernesse , most pleasant to the eye , as shewing all that is therein to the very bottome ; and most pleasant to the tast , as free from mud and filth .

Now we shall proceed to the other part of the Spouses speech , which is expressed in the next verse , wherein she maketh earnest prayer , saying ,

VERS. 16. Awake , O North wind , and come thou South , blow upon my Garden , that the spices thereof may flow out : Let my beloved come into his Garden , and eat his pleasant fruit .

IN these words the Spouse intreateth graces from her head and husband Christ , to make her fruitfull withall . It is a notable turning of her speech to the winds and quarters of the world , attributing sence unto things without life , which is also common to Poets and lovers , especially in their Love-songs .

There be two parts of this prayer .

1. Shee craveth the inspiration and gracious gifts of the spirit , by turning her speech to the winds to blow upon his Garden in these words , Arise , O North wind , &c. Shee giveth a reason of her desire , That the spices thereof may flow out .

2. Shee intreateth Christs presence , inviting him to come into his Garden speaking thus , Let my beloved come into his Garden , together also with the end thereof , To eat his pleasant fruits .

Awake , O North wind , and come thou South , &c.

Awake ) or arise , or raise up ( thy selfe ) thou North wind . He meaneth the North quarter , because it is cold and moist , as being far removed from the Sun , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vigilavit , evigilavit , transitive , excitavit vel suscitavit . and this is spoken , as having regard to the day-time , and hot Country of the Land of Judea .

And come thou South : This quarter is hot and dry , and both these winds are joyned together ; So that though the North and South winds be of contrary qualities , as cold , and hot , moist , and dry , yet are they both fitting for her estate , which sometime needeth sharp reproofe , like the nipping North wind , and sometime sweet and gentle consolation , like unto the South wind , sweet , and cherishing . Now under these quarters , and by such an equall mixture of the winds , no doubt , but is meant such means whereby Christ doth refresh the Garden of his Church , to cleanse the aire of it , and make it more fruitfull ; and withall by the contrary course of winds , purgeth the aire , and giveth sometimes cleare , and sometimes dropping seasons , as may serve most for the benefite of the Garden . Now that she may have the full benefite of these winds , shee addeth ,

And blow upon my Garden .

Blow , that is , even as it were by blasts or blowing from sundry quarters : worke that which thou seest to be good and profitable for me . Blow upon my Garden , that is , cause the wind to blow upon me . It is the Lord that bringeth forth the winds out of his treasure , Psal. 135. 7. and speaketh unto them to blow . Hereby is signified the quickning efficacy of the spirit of Christ , as it is in Ezek. 37. 9. the Prophet was willed to Prophecy to the Wind , and say thereunto , Come from the fowre winds , O wind , and blow upon these slaine , that they may live . And ag●ine the efficacy of the spirit of God is resembled by the wind in John 3. 8. So on the contrary , the restraining of Gods spirit , let out by the Gospell , is signified by fowre Angells holding the fowre winds of the Earth , That the wind should not blow on the Earth , nor on the Sea , nor on any Tree , Revel. 7. 1. Now it is something darke in that the Church calleth it ,

My Garden .

The Spouse doth not call it her Garden , as having any thing of her selfe ; for whatsoever Ornaments , Flowers , Plants , &c. shee hath , shee hath them from Christ , but by reason of the nigh conjunction which is betweene Christ and his Church , she being flesh of his flesh , and bone of his bone , Ephes. 5. 30. yea , and the titles of the one and the other , being indifferently attributed to the one and the other , as where the Church is called by the name of Christ , 1 Cor. 12. 12. Now from the first part of the Churches prayer , Observe ,

First , from the comparison fetcht from the wind , attributing sense to things without life , in generall note .

That Christ hath the command of all creatures . He calls for the winds out of his treasures when he pleases , and restraineth them againe at his will . This drew the Disciples in admiration to say , What manner of man is this , that even the winds and the Seas obey him ? Mat. 8. 27.

Secondly , we see here , that Christ speaks to contrary winds , both in respect of their quality and quarters from whence they blow .

Hence Note ,

That Christ can bring good things to his Church by contrary meanes .

A cold nipping North wind , and a pleasant cherishing South wind , may both be suitable for the Garden of Christ . The Spouse may sometimes stand in need of purging , and sometimes of cherishing , from whence it is the spirit of God carries it selfe suitable to both conditions : and the Saints may be sure , that all the winds blow them good . Thus we have the Apostle testifying , That all things worke together for good to us that love God , Rom. 8. 28. And that all things are ours , Paul , Apollo , Cephas , things present , and to come , life , death , &c. 1 Cor. 3. 21.

Thirdly Observe ,

That the Spouse desires the heavenly breathing of Christs spirit to come upon her . It is not the North wind , and the South wind which blow upon the Trees , and that are felt of our bodies , that are meant here , which blow upon these heavenly plants : but it is an heavenly breathing which she here requireth , even the inspiration of the spirit God , which is called the spirit of Sanctification , the spirit of adoption , &c. Now this Spirit of God may well be resembled to wind , and that in such respects as these .

1. The nature of the wind is to blow where it listeth , John 3. 8. So the Spirit of the Lord blows freely , and opens the heart , powring in abundance of grace : it doth awaken and draw forth all the affections to Christ .

2. The wind is of a prevailing force , it beats downe all before it : so the Spirit is mighty in operation , it brings downe high Mountaines and hills , that be exalted against Christ , and layes them levell : no man can prevaile against the spirit of God .

3. A man receives his breath and life naturally from the aire , a man cannot live without wind : no more can a regenerate man live without the spirit of God : for by the breathings of the spirit the soule of a Christian lives .

4. The wind is of a cooling nature : so the spirit doth coole the hot distempers in the soule ; 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 like Israel of old , an empty Vine , Hos. 10. 1. neither doth she beare Wild grapes , even grapes of gall , and bitter clusters , as in Isa. 5. 2. but she is filled with the fruits of righteousnesse , as the Apostle speaketh , Phil. 1. 11. And is fruitfull in every good worke , Col. 1. 10. And hath her fruit unto holinesse , and the end everlasting life , Rom. 6. 22. The Spouse doth abound in fruitfulnesse , and her fruit doth exceed in the excellencie thereof .

Secondly Observe .

That the fruits of the Spirit in the Saints , are very pleasing and acceptable unto Christ .

They are called his pleasant fruits , as being those he takes much delight in . Christ cannot but delight in the graces of his owne Spirit , with which , and for which he is to be honoured . The holie actions of the Saints are called fruits , Joh. 15. now fruits doe not only signifie an issuing from the root , but also pleasure and delight . The acceptation of those fruits , and the communication of farther grace , is signified by mutuall supping together , Revel. 3. 20. Now wee must know that the fruits springing from our natures , that relish of the old man , are not thus pleasing to Christ ; but the fruits that proceed from the Spirit , or new man : such as these are acceptable , being perfumed with sweet odour , spoken of Rev. 8. 3. Christ besprinkles our persons , prayers , and praises with his owne blood , and so makes them acceptable to God , Heb. 9. 13.

Thirdly , Observe .

That the Spouse doth ascribe all her good things to be Christs .

His pleasant fruits , saith the Church , all these graces are his , the garden is his , the fruit is his , yea , and all the pleasantnesse and preciousnesse of the fruit his : so that as David said , Of thine owne Lord I give thee , &c. so doth the Spouse ascribe whatever is good in her to be from Christ . The Apostle ascribes his spirituall life to Christ , Gal. 2. 20. I live ( saith he ) yet not I , but Christ lives in me : least it might seem too high for the Apostle to say , I live , he doth as it were correct himselfe by saying , yet it is Christ liveth in me .

Now upon the Churches request , for Christ to come into his garden , follows his gracious answer unto the Churches desire , being ready to fulfill the desire of them that feare him , in the next Verse : saying .

VERS. 17. I am come into my garden , my Sister , my Spouse , I have gathered my myrrhe with my Spice , I have eaten my honey-combe with my honey ; I have drunke my wine with my milke ; eate O friends , drinke , yea , drinke abundantly O beloved .

THe effect of the Churches prayer was , that Christ would accept from her the fruits of service , praise and thanksgiving . In this place he makes answer , wherein wee may Observe .

First , Christs condescending to his Churches request , he is present in his garden , and perfometh those Offices shee prayed for , I am come into my garden .

Secondly , A sweet compellation given to the Church , My Sister , my Spouse .

Thirdly , Christ declareth the workes he doth , being come into his garden , receiveth the fruits , with acceptation to himselfe , I have gathered my myrrhe with my Spices , I eate my honey-comb with my honey , I dranke my wine with my milke . Then

Fourthly , He inviteth others to the participation of this divine and magnificent banquet , in saying , Eate O friends , drinke , yea drinke abundantly , O beloved .

I am come into my garden , &c.

I am come , or , I have come : but the Hebrews often use the time passed for the time present , what is meant by garden , you have already heard in verse 12. and 16.

Now here is the gracious answer of Christ , that his Church can no sooner pray for his presence , but he saith , I am come into my garden . Now God is said to come into his garden , when he manifests his presence there : so the Lord is said to come downe to deliver his people out of Aegypt , that is , by the manifesting of power and wisedome in their deliverie , Exod. 3. 7 , 8. and so the Lord is said to come downe to see the Tower of Babel , Gen. 11. 5. that is , he came in a manifestation of his judgement upon it : So here when he saith , I am come into my garden , it is his manifesting of himselfe in grace and acceptation , to make sweet discoveries of himself , in the communication of all good things , in keeping of a heavenly banquet of divine dainties , wherein he expresses his own delight , and the comfort and blessing of the Spouse . Now in that these words are in answer to the prayer of the Church in the former verse ;

Observe .

That God answers the desires of his owne Spirit in his Saints .

God doth sometimes heare , and answer the naturall desires of men , that pray or crie to him as creatures , as the Ninivites , and the Children , and Beasts of that Citie : for out of his mercie and goodnesse , he makes his Sun to shine upon the just and unjust . How much more will he answer the voice of his owne spirit , when it shal prepare the heart to pray , as it is in Psa. 10. 17. Thou hast heard the desire of the humble , thou wilt prepare their hearts , thou wilt make thine care to heare . So in Rom. 8. 26. The spirit helpeth our infirmities ; for wee know not what to pray for as we ought , but the Spirit it selfe maketh intercession for us , with groanings that cannot be uttered : that is , wee of our selves know not what to aske , but the spirit reveales to us the will of God , by its sweet manifestation of God , which cannot so well be uttered by the flesh : and the Spirit maketh intercession according to the will of God , or according to God , ( as the Greeke hath it ) and so asking , According to his will , he heareth us , 1 Joh. 5. 14.

Againe , In that Christ is thus ready to come into his garden , in a larger manifestation of love and grace then before , and that upon the Churches invitation .

Hence observe , Secondly .

That Christ doth more and more manifest himselfe to be present with his people , upon their desires after him .

The Lord hath been alwayes present with his people in some appearance or other : the Arke , Tabernacle , and Temple were all signes of his presence : but his glorious presence in the flesh of Christ did exceed all the former shadows : and after Christs departure , he is present by the returns of his spirit , and this presence hath with it , life , light , comfort , strength and all . Thus the Lord doth reveale himselfe , from grace , to grace , from glorie , to glorie .

Lastly , In that he saith , I am come into my garden , he declares how much delight he takes to appeare in his Saints , and make his Tabernacle with men .

Hence observe , Thirdly .

That Christ taketh pleasure in manifesting of himselfe in his Saints .

A man taketh much delight and pleasure in walking in his garden : so doth Christ in making out of his presence in his garden of the Church : wee have many scriptures tending this way , as it is witten , The Lord loveth the gates of Zion , above all the 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 sw●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 there is not only abundance , but a redundancy and overflowing of all good things ; Christ is able , yea is willing to doe for us farre more abundantly then wee are able to thinke or speake , Ephes. 3. 20. Christ doth not bestow some small measure of grace , life , peace , &c. on his people , but he gives it in abundance . It followeth .

O friends , O beloved !

Christ out of the abundance of his affections doth multiply new titles for his Spouse , calling her , friend , and beloved . They that doe his commandements , are his friends , Joh. 15. 14. Abraham is called the friend of God , Isa. 41. 8. friendship is the sweetnesse and strength of love , therefore he addeth , O beloved ! so plentifull and kind hearted is the Lord , that he cannot keep his joy within himselfe , but stirreth up his friends and companions , to eat , and drinke , and rejoyce with him . Those good things , that neither eye hath seene , nor eare heard , that are above our reach to conceive of , are for those that love him , 1 Cor. 2. 9. Now in that Christ doth invite his Spouse to this heavenly banquet , by new Titles of love and friendship .

Hence Observe .

That there is sweet love and friendship , between Chaist and his Saints .

All kinds of love and friendship , meet in Christ towards his Spouse , and so againe , in the Spouse towards him , here is the friendship of all relations in the world , as of husband , brother , friend , &c. here is a free opening his bosome to the Saints , and they againe opening of their hearts to him . Here 's mutuall delight in one anothers good and happinesse : Christ is much delighted in all the good and hapinesse of the Spouse , and she is as much delighted in the happinesse and glorie of Christ . So much for the fourth Chapter .

CANTICLES . CHAP. V.

VERS. 1 , 2 , 3 , 4 , 5 , 6.

I sleep , but my heart waketh : it is the voyce of my Beloved that knocketh , saying , open to me my Sister , my Love , my Dove , my Vndefiled : for my head is filled with dew , and my locks with the drops of the night .

I have put off my Coat , how shall I put it on ? I have washed my Feet , how shall I defile them ?

My Beloved put in his hand by the hole of the Door , and my bowells were moved for him .

I rose up to open to my Beloved , and my hands dropped with Myrrhe , and my fingers with sweet smelling Myrrhe , upon the handles of the lock .

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 find him , I called him , but he gave me no answer ,

The Watchmen that goe about the City , found me , they smote me , they wounded me : the keepers of the walls tooke away the Veile from me .

WEE had in the former Chapter almost nothing but the praises and commendations which Christ giveth to his Church : so highly , and with so many speeches doth he magnifie and extoll her beauty and her glory and excellency . Here in this Chapter we have another manner of song , even an accusing , and a bewailing Song : for here shee accuseth her self , and bewaileth her owne unkindnesse and undutifullnesse , which she shewed to her most kind and loving Spouse , reporting also the great affliction and calamity that came upon her by that meanes . And after all this , we have the meanes whereby shee recovers her selfe againe .

In this Chapter observe two things .

First , a complaint of the Spouse , which she maketh , accusing her selfe for some negligences towards her beloved , and this is contained in the six first Verses . Wherein also there are two especiall matters delivered unto us .

First , an open acknowledgment of her offence committed , Vers. 1 , 2 , 3 , 4.

Secondly , a recitall of the miseries that fell upon her by meanes of her neglect , Vers. 5 , 6.

The second thing set forth unto us in this Chapter , is , a familiar parly had betweene the Spouse , and such as were her friends and acquaintance , who demanding some questions of her , the Church instructeth them concerning the state , dwelling , and mutuall fellowship that is betwixt her and Christ . This matter beginneth at Vers. 7. and reacheth to the end of the Chapter . The questions with the answers thereto , concerne two things .

1. There is something demanded about Christ himselfe in Vers. 8. whereunto there is a large answer , beginning at the 9. Vers. and holdeth to the 15. wherein the Spouse doth set forth her beloved by many elegant expressions : the issue whereof was , that the daughters of Jerusalem became likewise enamour'd with him , and therefore question the place of his abode : the question being contained in Vers. 16. and the answer in the two last verses : the occasion both of the one , and of the other , was that vehement charge that the Spouse giveth her friends , in the seaventh verse , both concerning Christ himselfe , and the place where they should find him .

The first thing that offers it selfe to our consideration , is , the Churches complaint , accusing of her selfe , saying ,

I sleep , but my heart waketh , &c.

Here is a description of the Churches temptation , which is worldly drowsinesse and security , wherein to the godly sometimes fall . She had enjoyed a comfortable intercourse with Christ , but now she falleth into a deep temptation , from the strength and prevalency of corruption .

Hence Observe in the generall .

That the Spouse is not alwayes in one and the same temper . It was not long agoe that the Spouse was in a sweet , lovely , gracious temper ; and now on the suddaine shee falls into a fit of drousinesse and security . Thus it was with Abraham , somtimes strong in faith , and somtimes fearfull , as when he denyed his wife . David was somtimes full of confidence and boldnesse , triumphing in the Lord , saying , Whom shall I feare ? And somtimes againe , I shall one day fall by the hand of Saul . So Peter , somtimes confident , and againe , somtimes overcome with feare . But to come to the words in particular .

I sleep , but my heart waketh .

The words containe ,

1. A Confession , I sleep . 2. An acknowledgement , But my heart waketh .

These words declare a two-fold condition of the Spouse . The one is a sleepy , drowsie estate , which proceedeth from the flesh and unregenerate part : the other , a waking or watchfull condition , which proceedeth from the spirit of Christ within her .

I sleep , or I sleeping , as it is in the Originall : these are the words of the Spouse , declaring what befell her in the night season while she slept . The sleep of the body is a deading and benuming of the outward sences , insomuch that it is the very image of death , and it is dangerous , because when man sleepeth , his enemy watcheth , as in the parable of the seed , When the husbandman slept , the envious man sowed Tares , Matth. 13. 25.

Now we must consider here three things especially .

1. What this sleep is . 2. Whence it proceedeth . 3. What the effects thereof be .

1. We cannot understand this of a bodily or naturall sleep ; for the Spouse is considered according to her heavenly and spirituall birth , and therefore must needs be meant of a spirituall slumber , even a drousinesse in the heart and minde , touching Heavenly things .

2. As naturall sleep proceedeth from wearinesse , and want of spirits , or from sloathfullnesse and want of exercise : so spirituall sleep ariseth from want of exercise in spirituall things , and from a spirituall wearinesse that comes from the too much expence of the strength of the soule upon matters of the world . So that spirituall slumber is from the fleshly part , and the remnants of the old man remaining in the godly . The flesh ( saith the Apostle ) lusteth against the spirit , and the spirit is against the flesh , and these are contrary the one to the other , so that yee cannot doe the things that yee would , Gal. 5. 17. When the flesh doth much prevaile , then there is a damping of the spirituall graces , even as it were a slumber that falleth upon the mind .

3. The effects of sleep is deadnesse and darknesse ; men when they sleep love to be in the darke : there is also a cessation of joy and delight , of all activity and the like : so in a Christians spirituall sleep , faith hath not its full and lively operation , love sheweth not her zeale and heate , the joy and activity of the soule is much decayed , &c.

Now though sleep be often meant in Scripture in a good sence , for the repose and rest that the Saints have in God , Psal. 3. 5. & Psal. 4. 8. yet here , and in many other places , it signifieth neglect of holinesse , and spirituall security and drowsinesse ; as in Isa. 56. 10. & Rom. 13. 11. 1 Thess. 5. 6 , 7. This sleep proceedeth from affliction , or wearinesse , as in Luke 22. 45. Isa. 5. 27. The Spouse having eaten , and dranke largely of Christs dainties , begins to be negligent , being pressed thereunto by the remnants of the flesh , she gave place to this carnall ease and drousinesse .

Hence Observe ,

First , That the Spouse of Christ is ingenuous to lay open her owne defects . We have large examples of this in David , and Paul with many other eminent persons in Scripture . Herein the Saints yield unto God his chiefe prerogatives , as the honour of his power and authority over us ; his wisedome in knowing our secrets , and his mercy in sparing of us , and the like .

Secondly Observe ,

That the Spouse of Christ may sometimes fall into a spirituall languor . Sometimes weaknesse and drowsinesse may overtake the most eminent Saints ; as Solomon , David , Peter , and the rest . The flesh that is alwayes opposed to the spirit , may somtimes for a season prevaile , as to sleepinesse and distemper . And this the Apostle testifieth in Rom. 7. 14. when he saith , The Law is spirituall , but I am carnall , sold under sin . That is , the Law requires a heavenly life and disposition : But I am carnall , in part , or in regard of the remainders of flesh that are in me : so that the godly themselves in respect of some weaknesse that is yet remaining in them , may be called carnall : sold under sin , not willingly , but as one that is yet detained , though his ransome be paid .

But we must note here , that the Spouse was not in such a dead sleep , as that she was without any life or stirring at all ; though there be flesh opposing the spirit , yet there is spirit opposing the flesh ; and therefore she doth not onely confesse her defect , but also acknowledge her life and excellency , by adding ,

But my heart waketh .

My heart waketh ) or watcheth : that is , is lively and active still : meaning thereby , that howsoever she was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vigilavit , excitatus fuit . overtaken in the outward man , or corruption of flesh , and of the members thereof , yet she could not but in her heart and spirituall affections , thinke upon her head and Spouse .

The heart is taken for the whole soule , for the understanding , will , men ory , and affections : so it includeth all the powers of the soule . The Apostle calleth it the inward man , the spirit , or regenerate man , opposed to the flesh or outward man , Rom. 2. 28 , 29. This flesh and spirit lusteth one against another , even in the Saints , as the Apostle saith , Gal. 5. 17. And when the spirit is willing the flesh is weake , Mat. 26. 41. So then , in that the Spouse saith , My heart waketh , it signified , that though she had given her selfe to fleshly case and security , yet her heart and spirit was otherwise disposed . The heart is the last part which liveth and moveth in the body , and in it life and sence first beginneth , and therefore it is the most principal part , it is like Primum mobile inter sphaeras , the first spheare celestiall which is moved , and by it others are moved : It is like the Sunne among the Planets , which by its lustre giveth light unto the rest : it is like the Center from which the lines are first defixed and derived from it to the circumference , all the lines being deducted are of equall distance . But here by the heart is not understood the substance , but the quality of the heart ; where David saith , Create in me a new heart , Psal. 51. 10. We must not understand it of the substance , for that is still the same , but the quality of the heart , with its integrity . But now the Church maketh a difference between her selfe and her heart , as if her selfe and her heart were not the same , where she saith , I sleep , she speaketh in the person of her outward man , of the flesh , not of the spirit : but where she speaketh of her heart she speaketh of her inward man , there was readinesse of spirit .

Hence Observe . First ,

That there is an antithesis or contrariety betweene the flesh and the spirit , in the Saints . The Saints have a fleshly backwardnesse , but there is still a readinesse of spirit , but the outward man , which is flesh , perisheth , but the inward man that is spirit , is renewed day by day . So the Apostle comparing himselfe with himselfe is not himselfe , where he saith , I am carnall , sold under sin : for in me , ( that is in my flesh ) there dwelleth no good , but I allow not that which I doe . I find a law in my members rebelling against the law of my mind . There the flesh sleepeth , But to will is present with me , and I delight in the Law of God , there is the inward man , or the spirit waking . Secondly Observe ,

That the Saints cannot fall from grace . Though they sleep , yet their heart is awake . The work of the new birth , or Spirit , can never be quite put out , or extinguished . The Saints may many times fall into great security , but yet the heart waketh , there remaineth somewhat within , the sleep is not deadly . The Prophet Isaiah speaking of the Church and Saints of God , saith , It shall be as a Tree , as an Oake , whose substance is in them when they cast their leaves , Isa. 6. 13. This is also testified by the Apostle John , where he saith , Whosoever is borne of God , sinneth not , for his seed remaineth in him , neither can he sin , because he is borne of God , 1 John 3. 9. So that here is still life in the root , The seed remains in them ; from whence it is , that when the Spouse sleepeth , her heart waketh : and from hence it is , that shee cannot lose the worke of God in her , that she is borne of God , who is immortall and unchangeable . And it is written , Every branch that beareth fruit , he purgeth , that it may beare more fruit , John 15. No fruitfull branch shall be cut off .

Thirdly Observe ,

That the Saints should as well acknowledge that which is good , as that which is evill in their spirits . It is common with some Christians to be ever complaining of that evill they see in themselves , but very seldome acknowledge any of that good they have received : whereas we ought to acknowledge all the good we have received , to the praise of the giver .

Fourthly Observe ,

That a Christian is what he is in spirit . A believer is not to value himself acording to what he is in the outward man , or in the flesh , but as he is in the inward man , or spirit . So the Church values her selfe by the disposition and temper of her spirit . My heart waketh , thus hath the Spouse in few words set forth her estate , according to flesh and spirit : and now she setteth forth in the next place the great care and love of Christ , who seeketh to awake , and to raise her out of this dangerous sleep , in these words .

It is the voyce of my beloved that knocketh , saying , open to me my Sister , my Love , my Dove , my Vndefiled : for my head is filled with dew , and my locks with the drops of the night .

In the former part of the verse we heard of the Churches security of the flesh , where she saith , I sleep , and yet she was not in such a dead sleep but her heart awoke , her delight in Christ was not utterly lost . It was like the sleep of the wise Virgins , which slumbred as well as the foolish virgins , yet had their Lamps trimmed , and Oyle in them , which the foolish had not . Now Christ commeth to her to awake her by knocking : shee notwithstanding her drousinesse was sensible of all his sweet words and allurements , whereby he pressed her to open unto him , saying , Open to me my Sister , my love , my Dove , my undefiled , which is set forth by the sufferings of Christ in waiting for her returne , For my head is filled with dew , and my locks with the drops of the night . All which aggravates her negligence , and his patience in waiting for admission into her heart by his spirit .

In the words observe two things .

1. The Churches discerning of Christs voyce . 2. Christs carriage towards his Church .

First , the Churches discerning of Christs voyce , set downe in these words , It is the voyce of my beloved .

Secondly , we have Christs carriage towards his Church ; which is amplified .

1. By a friendly compellation , My Love , my Dove , my undefiled . 2. By his action , He knocks , &c. 3. By his suffering unworthy things for her sake , For my head is filled with dew , and my locks with the drops of the night .

It is the voyce of my beloved that knocks , &c.

Christ useth good meanes to awaken his Spouse , and to raise her up from that carnall security she was in , and therefore he calleth her by his voyce , and he no sooner speaks , but she heareth it , saying , It is the voyce of my beloved , &c. She speaks as if it were one that being waked out of sleep and slumber , should say , that it was such , or such a one , that called , or spake . Many being so well acquainted with men , that they can certainly , as it were , discerne them by their words .

Hence Observe .

That the Saints may discerne Christs voyce , even in a sleepy condition . Here the Spouse , though she was sleepy and drousie , yet her heart was so far awake , that she discerned Christs voyce . Christs Sheep are said , To heare Christs voyce , John 10. And to tast words by the eare , as it is said , Job 12. 11. they have a spirituall tast and relish with them . The voyce of Christ is spirit and life , and hath in it , a self-discovering property , it carries along with it , it s owne evidence : it hath such majesty and power , such evidence and life in it , that the Spouse cannot but heare and discerne it , even in a sleepy and slumbring temper .

Secondly Observe ,

That no temptation that befalls the Spouse can separate her affections from Christ . She acknowledges Christ to be her Beloved still , there remained so much conjugall amity and friendship , though she was untoward , sleepy , and drousie , that with a Spouse-like affection she saith , It is the voyce of my beloved . So that take a Saint at the worst condition , when he is a sleep , he loves Christ , and le ts out the streames of his affections towards him . Thus much for the Churches taking notice of Christs voyce : we come to Christs carriage towards her , which is set forth , first , by his action , He knocketh , &c.

It is the voyce of my beloved that knocketh , saying , open 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pulsavit , impetum fecit . The Septuagi . turns it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vrge● , and by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pulso . unto me , &c.

That knocketh , or , that beateth : the word in the Hebrew fignifies to knock , or beat vehemently , to be very earnest , or provoking . In generall , it is taken for any knocking , but here , for knocking at the door . This doth intimate Christs earnestnesse for an entrance , to come in and awake his Spouse . And thus Christ is said to knock at the doore of the Church of Laodicea , Revel. 3. 19 , 20. Christ hath severall kinds of knockings , as that of his word , his mercy , his Spirit , and somtimes his Rod , Mic. 6. 9. yea , all the meanes that Christ useth to draw us nearer to himselfe , as his works , spirit , word , and the conscience too , these are the knockings of Christ at our hearts . Now Christ doth not onely knock , but he is most earnest for an enterance , saying ,

Open unto me .

Here the heart is compared to the gates or doors of a City ; for as in Cities , the strength of the City is in the gates , there was their seats of justice in those days , and there was Munition stored up for war , so that open the gates to an enemy , and you give him all . So when Christ hath the heart , he hath the whole man . The heart is the way of entrance of God into the soul , or into the whole man , and hence it is said , The Lord opened the heart of Lydia , Acts 16. 14. That was it , at which Christ knocked . When God bestoweth his blessings on us , he is said to open doors unto us , as in Psa. 78. 23 , 24. & in Isa. 45. 1 , 2 , 3. The Apostle calleth the grace of ministry , The doore of utterance , Col. 4. 3. So when we yield unto Christ , and his Spirit , and accept of his grace , and the like , it is to open the doore unto him , as in Revel. 3. 20. Now the knockings of Christ shew how earnest he is of enterance into his Spouse , saying open unto me , &c.

Hence Observe ,

That Christ desires a neerer and neerer fellowship with his Spouse .

Hence it is , that he knocks for a farther entrance and communion , he had communion before , but he comes to renew and enlarge it . Christ doth not delight in strangenesse , but makes forth abundance of love to the soules of his Saints , that so he might have a further entrance into their hearts and affections . You know what he sayes to the Church of Laodicea , Revel. 3. 20. Behold I stand at the doore and knock . So here , It is the voice of my beloved that knocketh , &c.

But some may object , Christ hath power to open to himselfe , why doth he stand knocking , man hath no power to open of himselfe , &c.

The answer is .

First , Here Christ speakes to the Spouse , that had the spirit of God , by which she could open to her beloved : for the Saints are first acted by the Spirit , and then they act by it , not in their owne power ; but in the power of the spirit . But

Secondly , When Christ comes for an entrance at conversion : then there goes a power , that shall open : for his knockings are effectuall : his words are operative words , such as was in the creation , Let there be light , and there was light , Genes. 1. 3. And such wherewith he raised Lazarus , saying , Come forth of the grave , &c. Joh 11. 43. So Christ by his Spirit , cloathes his words with majestie , and power , his words are spirit and life , and when he speakes effectually , he opens and unlocks the heart with the power of his voice .

Now followeth the particular compellations , which are as so many motives Christ useth to move and stirre the affections of his Spouse .

Open to me my Sister my love , my dove , my undefiled .

These things are spoken after the manner of earthly lovers , who come in the night season some times to visit their friends , and provoke them as it were by faire speeches , to open unto them when they knock , to which end Christ useth these alluring titles , saying , My Sister , my Love , &c.

My Sister .

Christ is our elder Brother , and the first borne of many Brethren , and what neerer bond of consanguinitie , than a Sister ? So that whatsoever is strong in any bond , Christ knits us to him by it : and therefore stiles himselfe in all the sweetest relations , to shew that he hath the love of all relations towards his Spouse . Will a Sister shut a Brother out of doores , and that when a Brother comes to visit her , and to shew kindnesse unto her ? Thus Christ comes to make out his love unto us , calling us by the name of Sister . See this more expounded in Chap. 4. 9.

My love .

Christ loves all his creatures with a generall love , and lets the beames of his goodnesse scatter out to them , because there is some beames of his excellency in every creature ; but his Spouse is his beloved in a more peculiar and eminent way then any other : and though the beames of his generall love , are scattered out to al his creatures , yet his especiall love is united and fixed only upon his Church . See this more largely opened in Chap. 1. 9. Christ cannot but love what he sees of himselfe in us , he loves his owne Image . It followeth .

My Dove .

The Church is resembled to a Dove , in respect of the disposition that is or should be in her , resembling that creature . A Dove is of a meeke disposition , without guile , faithfull to her Mate , and of neat and cleanly feeding , and the like . So the Saints are called The meek of the earth , Zeph. 2. 1. 2. And are accounted to be without fraud , or duplicitie in the soule , Jam. 1. 8. They are faithfull and follow the Lamb , whithersoever he goeth , they have not defiled themselves with women , Revel. 14. 4. And they feed upon Christ , and spirituall things . In these , and many more things , there is an apt resemblance betwixt a Christian and a Dove . But this hath been largely spoken of in Chap. 2. 14.

My undefiled .

Some reade it my per sect one . The Hebrew word signifies most properly , and most commonly perfect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Integer , perfectus corpore vel animo , absolutus , completus , consum matus . Graecis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and sound , of a religious , honest , and simple disposition , without guile or wickednesse . The Greekes translate it unfained . This word undefiled is an expression of Christ , which he applies to his Church . But now in this expression we are to consider Christ and his Spouse one : the Spouse having the field , she hath the Pearl also : having Christ , she hath his righteousnes and perfection : so the Spouse is perfect and compleat in her head , there being a neere conjunction between the head and the Members . Againe , the spouse is undefiled in respect of that disposition in her , which tends to perfection : and Christ respects her according to what she shall be in her perfection and glorie .

Now in that Christ comes thus to awak his Church and by such sweet words to perswade her , alledging the unitie of her nature , which is , she is his Sister , her fellowship with him , she is his love ; her chastitie , she is his Dove , her sinceritie , she is his undefiled : and all these sweet words are to melt the heart of the Spouse .

Hence Observe .

That Christ useth all the sweetest words and actions in drawing his Spouse neere to himselfe .

Here he useth ( as it were ) all heavenly Rhetorick ; to perswade and move the affections of the Spouse . Thus Christ drawes his Spouse by the bands of love , calling of her by the name of love , Dove , undefiled : making out his love to her in the sweetest Titles , and tearmes of relation ; yea , notwithstanding her infirmitie and drousinesse ( before mentioned ) she is highly esteemed of him , he imputes not her sins unto her , but lookes upon her graces , which he hath endued her withall , as if she were perfect and undefiled .

It followeth .

For my head is filled with dew , and my locks with the drops of the night .

In these words wee have declared the patience and sufferings of Christ , which he under went , in waiting for the returne of his Spouse . The reason why he would have the doore opened , and be let in is , because he had refused no hardship or incommoditie , but undertooke all for the good of his Spouse , as appeares , in that he saith :

For my head is full of dew , &c.

The head of Christ being filled with dew , seemeth to meane his manifold troubles and calamities which he suffered for her sake , which sufferings of his are of two sorts : In himselfe , in his people : In his owne person , what did he endure ? how hid he undergoe the contradictions of sinners , while he was upon earth ? and at his death , his head was not only filled with drops of dew , but also with drops of blood , besides the anguish of his Spirit , by losing the sense of his fathers love . And then what he suffers in his Members , who are often Troubled on every side , perplexed , persecuted , cast down , alwayes bearing about in body , the dying of the Lord Jesus , &c. 2 Cor. 4. 3 , 9 , 10. Thus Christ commeth in the darke night to awake his Spouse , and communicate good things unto her : the cold dews of the night , especially in those hot Countries , were neither good nor wholsome for the people .

It 's added .

And my locks with the drops of the night .

Christ being described as a Nazarite , whose head might not be shaven , is said to have the cold drops of the night upon his head . Drops signifie afflictions and troubles , Amos 6. 11. Some understand here by the dew and raine , the spirituall blessing wherewith Christ doth inrich his Church , as he promised ( in Hos. 14. 5. ) to be , as dew upon Israel , &c. But I rather understand by the dew , and drops , the sufferings of Christ , as aforesaid , noting chiefly one thing , viz. that Christ stood as a watchman , and that not one night , but many , waiting to have entrance , and could have none , and yet stands it out , until the drops of the night fall upon his locks .

Hence observe .

That Christ doth exercise abundance of patience in bringing home people to himselfe .

How patient hath Christ been towards many of us , in waiting for our conversion ? And how long doth he wait for the giving up our soules to him . It is said , That Christ by his spirit preached in the dayes of Noah , to the soules now in prison , 1 Pet. 3. 19. He waited then a hundred and twenty yeares , upon the old world . Now marke how unkinde and undutifull the Spouse shewed her selfe ; for she doth ingeniously confesse against her selfe ; she was warme in the bed of securitie , and carnall ease , she was very loath to arise out of it , therefore she maketh these excuses .

VERS. 2. I have put off my Coat , how shall I put it on ? I have washed my feet , how shall I defile them .

THe Spouse doth here acknowledge , that notwithstanding all the former sweet drawings of Christ , yet she drawes back , and that upon some ground of pretence , I have put off my coat , how shall I put it on , &c. As if she had said ; I have put off my garments and apparell , and am ready as it were to goe to bed , and therefore , how should I put it on ? there is no reason I should doe so now . I havi washed my feet , how shall I defile them ? I will not come upon the foule ground to defile my feet , that I have so cleansed , neither● is there any reason , seeing they are cleane already , that they should be defiled againe . Both the similitudes tend to one purpose , viz. to expresse the deniall of the Spouse in opening to Christ , and to let him in , for even as they that be undressed are loath to put on their cloathes againe till the morning , that they must needs rise , and as they that have washed their feet , are unwilling to foule them , and many times alledge these things for excuses , that so they may with the more safety neglect their duties : even so doth the Spouse here . T is a metaphor taken from those that are gone to bed , and are loath to rise for any mans pleasure , and the meaning may be this , that she had now shaken off many feares and troubles ; she was free from perfecution , and delivered from many afflictions and miseries formerly endured ; she had now throwne off these things , as one going to bed doth his garments ; she had wash't them off , as in the Eastern countries , travailers were wont to wash off the soile of their feet , when they went to their rest , and she was now in the bed of fleshly ease , and worldly contentment , loath to disrest her selfe , loath to rise and be pincht with cold againe , loath to set her feet into the dirt of former sufferings , though in her heart she preferred Christ above all ; yet so sweet were those earthly accomodations , that she would rather forbear intercourse with him for a while , then lose her share in those fleshly enjoyments . Hence she faith , how shall I put it on ? that is , I cannot put it on , without trouble and reluctation of my flesh . The like phrase God used in Hos. 11. 8. How shall I give thee up , Ephraim , &c. how shall I make thee as Admah , &c. that is , I cannot destroy thee , as I did other Cities , that rebelled against me , such is my comiseration and p●rtic towards thee . Now such are the worthlesse excuses , that our flesh doth alledge , the time is unseasonable , the night is cold , the weather wet , so that wee cannot arise to entetaine Christ without much trouble and reluctition of the flesh .

Those that understand by putting off her garments , the renouncing of the old man , and by washing of her feet , the sanctification of her affections , are much mistaken , for the more she had of either the one or the other , the neerer she was to Christ , and the more soone she might have entertained him ; but the true naturall sense is as before . In sum , she meaneth , that she reasoned to and fro in her heart , and that her faith did greatly waver , yea , that her owne weaknesse did so farre prevaile with her , as not only to thinke , but to say , that she could not without some paine of cloathing herselfe againe , or without some hurt by the cold , if she came without her apparell , or without some discommoditie of fowling her faire feet , as she thought , rise up , and to open the doores , and let Christ in : yea , unwise , as she was , shee more esteemed so small a discommoditie , in doing and executing of her dutie , then the unspeakeable pleasures she might have had by Christ , who willingly for her sake , had taken upon him many inconveniencies , and sufferings .

Hence Observe .

That a great hinderance of our communion with Christ is , the false pretences , reasons , and excuses of the flesh .

The flesh never wants excuses and pretences , there was never any sinfull course , but the flesh would seem to justifie it by one reason or other . Thus the friend answereth ( in Luke 11. 7. ) Trouble me not , the doore is now shut , and my Children are now with me in bed , I cannot rise and give thee . Therefore as it is good to know the truths of God , as they are revealed in Jesus , so it is also to know the falsenesse and deceitfullnesse of our owne fleshly and carnall spirits , they are both mysteries almost alike , hard to be knowne . It is true , God made man right , but since the fall he hath sought out many inventions . Carnall wit serves the carnall will , and carnall lusts never want an advocate to plead for them , namely , carnall reason . There is a Lyon in the way ( saith the sluggard ) a Lyon is in the streets , Prov. 26. 3. And the sluggard will not plough by reason of the cold , Prov. 20. 4. So the people that dwelt in their seiled houses , said , The time is not come that the Lords house should be built , Hag. 1. 4. Such kind of shifting there is in lost man , since the fall , having lost the image of God in holy wisdome and knowledge . Corrupt courses never want fleshly excuses . Hence it is , Paul saith , I consulted not with flesh and blood , that is , he consulted not with the reasonings of the flesh , and the carnall will , but was obedient to the heavenly revelation . Thus Peter consulted with the flesh , when he counselled Christ , saying , Master pity thy selfe . Now therefore we should arme our selves with resolution , and say with Christ , Get thee behind me Satan , &c. Mat. 16. 23. And with Paul , when he saith , We are no more debtors to the flesh , &c. Rom. 8. as if he had said , we owe nothing to the flesh , as to yield obedience and subjection unto it .

But we shall now see in the next Verse , what becomes of all those excuses , and backwardnesse of the Spouse , whereby she delays and puts off Christ .

VERS. 3 , 4.

My beloved put in his hand by the hole of the door , and my bowells were moved for him .

I rose to open to my beloved , &c.

IN these and the 3. following Verses , we have the issue of the Spouses negligence , that Christ absented and withdrew himselfe . There are three things set downe of what befell the Spouse .

1. Christs withdrawing of himselfe , he leaveth her for a time to her selfe , and to her owne wayes ; but it is said , My beloved put in his hand by the hole of the doore . Christ did not wholly leave his Spouse though he did withdraw : and therefore ,

2. We have Christs gracious dealing with her , not wholly withdrawing himselfe , but puts his finger into the hole of the doore , and thereby leaves some sweetnesse behind him before his departure , So that her hands dropped downe Myrrhe , &c.

3. The successe of Christs departure , and withdrawing of himselfe , Her bowells were moved in her , which were hard before , whereupon she opens to her beloved , as now being willing to receive him , but he is not at her call ready to be found , he was gone and past , not indeed , but according to her sence and feeling , and that onely for a time . After this , like one that falleth into a swoone , she is void of inward comfort , and sence of Christs presence , where she saith , My soule failed when he spake , that is , when I remembred the words which he did speake .

And lastly , she cannot find her beloved , she then enquires of the Watch-men of the City , but she receiveth no comfort from them , but they are like Jobs friends , of whom it is said , Cold comforters are you all , Job 16. 2. for they wound her conscience , and disgracefully use her , where it is said , They tooke away her Veile from her . So in her present apprehension , she passeth all meanes of recovery , yet in the following verses , she doth recover her selfe againe , because Christ left her not wholly , but leaves some of his sweetnesse behind him before he departed from her .

My beloved put in his hand by the hole of the doore .

The Spouse is no sooner fallen into this spirituall languor and drousinesse , making excuses for her sloath and security , but Christ comes to rouse her up , and that first by withdrawing himselfe after a sort from her , but yet he will first leave that behind him , that shall both raise her up to seek after him , and support her in her afflictions . My beloved put in his hand by the hole of the doore , &c.

My beloved put in ) or , ( as it is in the Hebrew ) sent his hand , or , put it forth : the putting forth of the hand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Misit , emi sit , demisis , im misit . usually signifies the effecting of some work ; as in Gen. 3. 22. & 12. 10. Hereby is noted , that Christ had some enterprize on the Spouse , he was not willing she should be at ease in her fleshly and carnall condition .

His hand , that is , his spirit , by which he moved upon her , by which he went to awake her . For as the finger of God ( in Luke 11. 20. ) meaneth the Spirit of God , so doth his Hand . Hence it is said , that when the Spirit of the Lord went out with the ministry of the Disciples , The hand of the Lord was with them , and a great number believed , and turned to the Lord , Acts 11. 19. So in that it is said , Christ put in his hand it 's meant , he did inwardly move upon her heart , by the sweet and secret opperation of his glorious Spirit .

In at the hole ) or , downe by the hole , towit , of the doore , as it 's added in our Translation . The similitude is taken from hence , when a doore is locked , yet there is a key-hole at which one may put in his hand , or look in , and so here , when the hearts of the faithfull be after a sort locked up , and Christ standeth at the doore of the heart , and calleth , and knocketh , yet they doe not open unto him , but make excuses , he findeth some little entrance or hole , as through the doore , to put in his hand of spirit , to touch the inward parts of the heart ; that so he might leave some print of his fingers before he did depart .

Hence Observe ,

That Christ never leaves his Spouse so , but that he leaves some prints of his spirit and grace behind him , upon her soul . Hence it is , the soule doth so linger after him , when he hath withdrawne himselfe , and never rests untill it finds him againe . There is never a finall desertion , as we see here . Christ puts his hand in at the doore , he leaves some inward workings of his gracious spirit , to quicken the soule to seek after him , and also to support it in its affliction . Christ stands at the doore , and leaves Myrrhe behind him , something in the heart that causeth a restlesse longing after Christ , as appears by that which followeth this touch of his Spirit .

And my bowells were moved for him .

Some read the words thus , My heart was affectioned toward him . Master Ainsworth thus , My bowells made a troubled noise , or sounded within me . Whereby is meant , that all the inward affections and powers of the mind , are moved with griefe and sorrow . Now she is grieved and displeased with her selfe , now she lamenteth her owne folly , that she was so undutifull towards her beloved , now her heart is againe wrapt with love of him , now she will entertaine him . Hereby is signified then all her disquietnesse and sorrow of heart for her beloved , whom she had so neglected , and put from her , when he desired to come in . Thus the Prophet declares his sorrow , by saying , My bowells , my bowells , I am pained at my very heart , my heart maketh a noyse , I cannot hold my peace , Jer. 4. 19. And so God himselfe , in pity of Ephraims calamity , faith , My bowels sounded ( or were troubled ) for him , I will surely have mercy on him , saith the Lord , Jer. 31. 20. So here , the Spouse , by the sounding of her bowells , sheweth the griefe and sorrow of her heart , her mourning and languishing after her beloved .

Hence Observe ,

First , That the power of Christs Spirit makes a great change in those into whom it comes . Behold here the power of the Spirit , 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 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 mingleth 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 they seeme to be lost at the first .

Christs words are that immortall seed , that will never dye , but live and grow , and be effectuall . This word will be effectuall through the Spirit . Christ spake many things to his Disciples , which they forgot ; but when the Spirit , that comforter was come , it brought those things to their remembrance againe , John . 14. 26. The seed that is sowne in the Saints , perhaps will not grow up presently ; but it shall afterwards grow and revive againe , as the Corne.

Secondly , Observe .

That Christ is so much withdrawne in the soules apprehension , that it even failes because of his absence .

So it was with the Church in Lam. 3. 1. Thus it was often with David . The soule that is spirituall will be in a swoone , and deliquium , upon Christs withdrawing , if God looke with an angrie countenance upon the soule , it causeth the Spirits to faile : If any any one hath a friend , on whom he had much dependance , to see his countenance withdrawne , and not to shew his face as before , it will daunt and dismay such a one : much more will the soule be dismayed , when Christ shall withdraw his pleasant face . It followeth .

I sought him , but I could not finde him , I called him , but he gave me no answer .

Now the Spouse is in great perplexity , and distresse of minde , because of her former negligence , in that she refused to open to her beloved , when he knocked for entrance . This is one of the greatest temptations , that God seemeth not to heare the prayers of his people ; when he shutteth out their prayer , as it is , Lam. 3. 8. But the Spouse here receiveth like , for like of Christ , because she would not hearken , she also calleth , and hath no answer .

But this seems to contradict other Scriptures , which promise , that those that seeke shall finde . It is true , they that seeke shall finde , but not presently , but by degrees : nay in some sort , he is found before he is sought , for he is in the soule , to stirre up desires of seeking him ; he breathes in desires into us , and answers us before we pray , when he prepares the heart , and heares the prayer , as the Psalmist speaketh : therefore it is a spirituall deceit , when wee thinke Christ is not in us , and we are neglected of him , when he breathes in desires after him into our soules .

Hence Observe .

That when the soule earnestly breathes and seekes after Christ , and seemeth not to finde him , yet Christ is in that soule .

Christ did not enter so fully into his Spouse at once , that she doth perceive it , and yet in the end she findeth , that he is come into his garden : she findeth , that her rising out of her sleep , and from her bed , her opening the doore , seeking and calling after him , was not in vaine . Jonas , in his greatest distresse , when he sayd , I am cast out of thy presence , ( yet he saith ) notwithstanding I will looke toward thy holy Temple , Jon. 2. And David , in Psal. 31. 22. I said in my hast I am cast out of thy sight , yet notwithstanding thou heardest the voice of my prayer . And afterwards he saith , it was in his hast , that he thought God had cast him off , he was surprised on a sudden , I said it is my infirmitie , saith he , in Psal. 73. many seeke , and because they find not , even according to their desire at the first , they faint and give over ; but wee must know , that where there is any seeking or breathing after him , Christ is there , and will make himself manifest at the last . And now to the last verse which I did reade .

VERS. 6. The watchmen that went about the Citie found me , they they smot me , they wounded me ; the keepers of the wals tooke away my vale from me .

THere is contained in this verse , the third calmity of the Church , viz. that Christ her head being absent from her , and shee labouring to seeke him , falleth in to sundrie dangers and distresses : yea , all become noy some and hurtfull unto her , even those that should have kept and preserved her , from all violence and injuric , they did abuse and beat her , vea , cruelly wound her , and deale fraudulently with her , as the particulars shew .

The injuries that the Spouse did here undergoe are two .

First , She is beaten and wounded . Secondly , Her vaile is taken from her .

The instruments of her affliction are described to be .

First , The watchmen of the Citie . Secondly , The keepers of the wall .

The Watchmen that went about the City found me , &c.

These watchmen are said to be such as goe about the City , which noteth their painfullnesse and diligence , as of those that watch and ward in the City day and night , meaning the officers of the Church , as before was noted , in Chap. 3. 3. where the selfe-same thing is put downe , saving that there is no mention made of their abusing of her , but onely of her demand , who thereby could tell where he was that her soul loved . Now we have the carriage of these watchmen .

They smote me , they wounded me .

They smote me . That is , with reproaches and evill speeches ; for smiting is sometimes with the Tongue , as in Jer. 18. 18. Come let us smite him with the tongue . To smite is to hurt or afflict by any meanes whatsoever ; it 's said of Christ in respect of his sufferings , that he was stricken , smitten , and afflicted of God , Isa. 53. 4. Now in that these watchmen smite the Spouse , they appeare more cruell and enraged then before , in Chap. 3. 3. neither doth the Church enquire of these watchmen after her beloved , but they find her seeking of Christ , out of their way and course , and therefore they abuse her , they discourage her , they take her as an evill doer , they deale injuriously with her . She addeth .

They wounded me .

In that she speaketh thus without a particle to joyne them ( which manner of speech the Rhetoritians call Asyndeton ) she doth it , both to shew her owne vehemeney , and the quick dispatch that these evill Watchmen made in so ill intreating of her : and therefore in that she addeth that word wounding , after smiting , she doth , as it were , by a gradation , paint out their wickednesse and her owne misery , because many may faint and be smitten , and yet not be wounded , for wounding is to draw blood , a further degree of hurt then smiting , as appears in 1 Kings 20. 37. where it is said , a certaine man smote one of the Sons of the Prophets so , that in smiting of him he wounded him . So the husbandmen wounded the Lords servant . By this wounding of the Spouse is then meant the highest degree of afflicting of her , the worst dealing of the Watchmen with her .

It followeth .

The keepers of the wall tooke away my Vaile from me .

The keepers , or , the Watchmen of the walls , to wit , such as had a continuall standing allowed them , both to descry the enemies , and to repell them also , if they can : neither the running watch , nor the standing watch favoured me ; but both sorts cruelly intreated me . These Watchmen are meant the Ministers of the Church and City of God ; for the Priests and Levites kept of old the watch or charge of the Lord , as appears in Numb. 3. 7 , 8. And it is said in Isa. 62. 6. I have set Watchmen upon thy walls , O Jerusalem , which shall never hold their peace day nor night , &c. But these Watchmen here seems to be such as are spoken of in Isa. 56. 10. Blind watchmen , and dumb dogs , such as could doe nothing but rend and teare the flock of Christ .

Some understand by the Watchmen the Ministers of the Church , and by the keepers of the wall , Magistrates , such as are called Gods , Psal. 82. 6. And these many times direct the point of the sword against the Church . Ministers and Magistrates , when they are filled with envy and malice at the graces of the Spirit in the Saints , are both alike persecutors .

Now what it was that these watchmen performed against the Spouse , and what their carriage was towards her , is declared in the words following .

They tooke away the Vaile from me .

The Hebrew word here Translated Vaile , or Scarfe , hath its name of spreading , because women spread 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inde . Hiphill . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Extendit , expandit . them over their heads to cover them : and it hath its signification also of thinnesse , because it was made of the finest and purest linnen that could be gotten . Such Vails were worne of women in a double respect .

First , For ornament and adorning , as appears in Isa. 3. 23.

Secondly , In token of subjection and obedience , for this see Gen. 20. 16. Also Gen. 24. 65. 1 Cor. 11. 5 , 6 , 7.

Then , the taking away of the Veile notes 2. things .

1. As it was an ornament , as in the Old Testament , a Vaile was that which covered women for modesty , so it was an honourable Ornament . They tooke away the Vaile . That is , that wherewith the Spouse was covered , they tooke away that which made her comely , and laid her open , and as it were naked , by calumnies and reproaches , casting all the mire and dirt they could upon her . They tooke away the Vaile of the Spouse , when they tooke away her credit and esteeme , when they lay open her infirmities and weaknesses . So she was spoiled of her good name , and reputation , and counted among the light 〈◊〉 lewd women , for so they used to deale with dishonest women , disfiguring their faces , stripping them out of their cloaths , and taking away their faire Jewells , as appears by Ezek. 23. 25 , 26.

2. As the Vaile is a token of subjection , it 's taken away when they draw the Spouse from Christ , and her subjection to him , by false doctrines and humane traditions and inventions of men , by pressing humane devices upon the Spouse , and so take her off from observing those things that Christ hath given her in trust to observe . Those that desire to sit high in the consciences of people , and so make them undutifull , they take away the Vaile of subjection from them , making them to observe humane traditions more then Christs Commandements .

Now in that the Spouse is thus vexed and afflicted by these evill watchmen , who were such as seemed to be in place of superintendency and ministry , such as pretended at least to have the greatest care of her , for these to smite her , wound her , and take away her Vaile : this was most savage dealing , and the very highest of persecution .

Hence Observe ,

That those that seeme to be of great esteeme , and of the highest Office in the Church , preve many times the bitterest enemies of the Church . Who were more bitter enemies in Christs time then the Scribes , Pharisees , and Priests ? And who were the greatest enemies of the Church in the time of the Prophets , but false Priests and Prophets . The persecuting Magistrate pretends he is in Gods stead , as they are called Gods , Psal. 82. 6. They should governe as God himselfe would governe ; but al●s , wofull experience tells us that they doe conerary to the truth . As for Ministers , they call themselves the Embassadors of Christ , and therefore strengthen the feeble knees , and bind up the broken hearted , and the like : But alas , we see many of these turne the edge of the sword against the Saints . The Prophets of God doe complaine of the wicked Priests in the time of the Law , how they did afflict the godly : And may not the same complaint be made still ? even now in the days of the Gospell , how are the Saints still vexed with many of that Tribe . What is the cause they be so much dlspleased ? Surely because the Saints seeke after Christ , and that out of their way and order : they will beare any disorder saving that : men may be carnall , formall , yea , and profane too , and such are no trouble to their spirits ; like the blind Pharisoes , if there be any excesse of ryot , these watchmen can beare it well enough , but if any seeke acquaintance with Christ , and not in their way , that is intollerable , that is to their disgrace , upon such they fall , they beat and wound them ; yea , they take away their Vaile : they doe deface and dishonour them all they can , for they make them as odious as they can ; they terme them that be Saints , and seeke after Christ , Hereticks , Scihsmaticks , Elasphemers , and the like : they lay all the most vile reproaches upon them they can devise . Now for the Saints , this need not trouble them , when these things come to passe , that such as pretend to have office , and superintendency over the Church , doe beat , wound , and disgrace her . Did not the builders refuse Christ himselfe , the head corner stone ? What marvaile then , though they beat his Servants and vex his people . How was Christ judged of the Priests and Pharisees in his time ? And this hath been the lot of the Church in all ages , the Saints were called Hereticks , and Schismaticks , the Vaile was taken off . O what cruelty is this ? What savage men are these that thus beat and wound the Spouse of Christ ? Yea , marke well how they be : They be the watchmen that pretend to be Ministers and Embassadors of Christ for to feed his flock , who of all others should chiefly defend and comfort them : now for these to beat and wound the Spouse , and take away her Vaile , this is intollerable wickednesse , this is the highest impiety .

To conclude , truth hath alwayes a saracht face ; falshood , and formality for the most part goe under glorious attire , as that of decency and uniformity , and the like . There is no question , that such as are carnall Formalists , Pharisaicall Professors , would persecute Christ if he were in the flesh , as now they persecute his imageand spirit in his Saints , when they smite and wound and take away their Vaile from them . Thus much for this time .

VERS. 7 , 8 , 9 , 10 , &c. to the end of the Chapter .

I charge you , O daughters of Jerusalem , if ye find my beloved , that ye tell him that I am sick of love .

What is thy beloved more then another beloved , O thou fairest among women ? What is thy beloved more then another beloved , that thou doest so charge us .

My beloved is white and ruddy , the chiefest among ten thousand .

His head is as the most fine Gold , &c.

IN the former part of the Chapter , we have heard how the Bridegroom calling and knocking to raise his Spouse out of her sleep , even from her carnall security , what excuses she made , how unkindly and undutifully she dealt with him . Moreover we have heard how he for the same unkindnesse , did withdraw himselfe from her ; she seeketh after him , and falleth into the hands of the watchmen , even into the hands of false Pastors , which dealt with her very cruelly , they beat her , they wounded her , and tooke away her Vaile from her . But what doth the Spouse now ? Doth she give over seeking her beloved ? No verily , she goeth on in her search still , and is more vehement then before : when she was under the power of the flesh , she thought it somewhat unreasonable to seeke after her beloved , and began to excuse her selfe , saying , I have put off my Coat , how shall I put it on ? I have washed my feet , how shall I defile them ? Christ seemeth to require that at her hands which was without all reason , but after he had touched her inwardly by his spirit , she doth not say , I have sought him , and by seeking him have been beaten , wounded , and disgraced , how shall I seeke him any longer ? There is now a fire kindled in her which none can quench , the flesh now with all the excuses which it can make , is put to silence .

Hence Observe in the generall .

That the Saints doe never more prise Christ , nor seek after him with more affection , then in the time of hot persecution . The practise of the Spouse here doth plainly demonstrate this , beside all experience sheweth the same . It was to this purpose that Christ put in his hand at the hole of the door , & left that sweet myrrhe with which his fingers did drop . The truth is , that though Christ seemed to withdraw , and to absent himselfe from his Spouse , yet by the inward workings of his spirit , by putting in his hand , he is very neer unto them , and doth by his wisdome , power , and goodnesse , exceedingly support and comfort them . Now let us descend downe to the particulars themselves . And first take a generall resolution of this latter part of the Chapter .

The Spouse having thus long sought her beloved , and not finding him , no not among the watchmen that should have given her best instruction ; yet because of that never dying affection in her , she doth nor let her beloved goe altogether , but still seeketh him , even among such friends as know him not so well as her selfe , as one that will refuse no meanes to find him . So at last by degrees , first uttering her earnest desire , and making diligent search after him , she findeth comfort in her selfe .

In these words we have therefore .

First , the Spouse enquiring among her acquaintance , for her beloved , vers. 7.

Secondly , they make answer , as if they knew him not , vers. 8.

Thirdly , she maketh unto them a description of him , how he might be knowne from other men . This description is made .

First , In generall , My beloved is white and ruddy , &c. vers. 9.

Secondly , She descends downe to that which is more particular , setting him forth by all the members and lineaments of his body ; and doth set him forth ( as we use to say ) from top to toe , beginning at his head , which is the most eminent part of the body , saying , His head is as most fine gold , &c. verse 10. &c. and so to verse 15. and so concludeth in a generall commendations of him , shewing that he was precious and amiable in his whole selfe ; saying , He is altogether lovely , or , he is lovely in all parts , yea , he is all over lovely , he is wholly delectable , crying out with an exclamation ? This is my beloved , and this is my friend , O daughters of Jerusalem .

Fourthly , These Daughters of Jerusalem are inamored with Christ , as well as the Spouse herselfe , and desire to joyne with her in seeking him out , as appeares in the following words , Whither is thy beloved gone , that wee may seeke him with thee ?

Fifthly , and lastly , it was made knowne to her at length , where he is to be found : My beloved is gone downe into his garden , &c.

Now to the first verse that I read .

I charge you , O ye Daughters of Jerusalem , if yee finde my beloved , that yee tell him that I am sick of love .

In these words observe .

First , A charge given , I charge you .

Secondly , The Persons charged , The daughters of Jerusalem .

Thirdly , The particular thing wherewith they are charged , that is , if they find Christ , to tell him , shee is sick of love .

But first of the charge given .

I charge you

The Spouse having escaped the injurious watchmen , now meetteth with her friend , The Daughters of Jerusalem , layeth this weighty charge upon them , saying , I charge you , that is , by oath , or , I adjure you : that is , I lay a very strict and weighty charge on you , as it were by an Oath , which forme also the Spouse useth , both to testifie her unfeined love towards her head Christ , and to provoke them , with whom shee dealeth , to deale faithfully in doing her message . Now from the charge , or manner of the speech of the Spouse , Observe .

That the Saints are reall and serious in their affections towards Jesus Christ .

Here the Spouse layes a weight upon the daughters of Jerusalem , saying , I charge you , &c. She was very reall and cordiall in her affections , and in this weighty charge , she doth but breath out by hearty expressions , that those in ward affections of her soule were . Thus much for the charge it selfe : The next thing is the parties charged .

O daughters of Jerusalem .

The Spouse was ill intreated of her enemies , as appeareth verse 6. therefore now she speaketh unto her friends , looking to find favour and courtesie amongst them : the daughters of Jerusalem were her felllow-members , of whom wee have spoken of largely from chap. 2. 7. And also chap. 3. 5. Now this verse being the beginning of the second part of the Chapter , containing a dialogue between the Spouse , and the damosels or daughters of Jerusalem ; which sheweth that the Spouse leaveth the watchmen , and enquires for her beloved among her owne friends , her owne Members .

Hence Observe .

That the Lord doth many times convey comfort and satisfaction to his people , by poore , weake , dispised instruments .

The Spouse expected more help from these poore dispised daughters of Jerusalem , her owne members , then from the watchmen of the walls . What comfort could the Saints receive from the false Priests and Prophets in the time of the Law ? or , what satisfaction may the godly receive from the Scribes and Pharisees in Christs time ? and as little may the Saints expect now from many , that pretend to the Office of Priesthood , or ministry . Surely , many a Saint knows by experience , that more satisfaction and comfort is to be had from many a poore dispised Member of their congregation , then from the great Rabbies and Doctors of the world : and no marvaile ; for , God ordaineth strength out of the mouthes of babes and sucklings , Psal. 8. And he hath chosen the foolish things of the world , to confound the things that are mighty : and the base things of the world , and things that are dispised , hath God chosen , yea , and things which are not , to bring to nought things that are : That no flesh should glorie in his presence , 1 Cor. 1. 27 , 28 , 29. No fleshly nor carnall man shall boast in Gods sight ; and therefore by his wisedome and power he will overturne the wisedome and power of flesh : that his owne spirit , wisedome , power , and righteousnesse might be exalted in his Saints . Now followeth the thing it selfe given the charge .

If yee finde my beloved , tell him that I am sick of love .

If yee finde my beloved , which sheweth they had but little knowledge of Christ , they had not the cleare manifestation of his love and favour ; they apprehended him but darkely , being ignorant almost of him , as appeares by their answer in the next verse .

Hence Observe .

That many Saints know but little of Christ .

Hence the Spouse saith here , if ye finde him , that is , if you come to a more cleare knowledge and revelation of him : many Christians know Christ after the flesh , and after the letter , but how few know him after the Spirit ? many know Christ , as he is set forth in the historie of the Gospell , to be crucified and risen , but few know Christ found in them by the spirit . It followeth .

Tell ye him that I am sick of love .

Tell ye him , or , as it is in the Hebrew , What shall yee tell him ? interogatively , which he speaketh shortly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Id est quid indicabilis ci . as many times lovers doe , and yet the interogation containeth more vehemency in it , and serveth to beautifie the speech also : It is an earnest and passionate kind of speech , shewing her earnest affection after her beloved . Would you know what you should tell him ? even that which followeth .

That I am sick of love .

She cannot conceale the heat and vehemencie of her love , but even after the manner of lovers , declareth the same , who the more they be absent one of them from another , the more their love increaseth , and the more greatly doe they desire to be joyned together . The truth is , that the Spouse is so farre off , from keeping closse her love towards her beloved , that she doth not only reveale it to them , but intreateth them rather freely to open it , and declare the same , especially to her beloved . But what will yee tell him ? This demanding question , sheweth that her love did so appeare , that they must needs if they tell him any thing , tell him :

That shee is sick of love .

The Greeke rendereth it , wounded with love : that is , with languishing desires after him . This is exceeding great love , that she commeth to be love-sick , as one ready to languish , and faint away with love , here 's a sicknesse , but not unto death , but unto life , a sicknesse that still bringeth comfort and satisfaction with it , a sicknesse that shall be cured with Christ , the great Phisition .

Hence Observe .

First , That true affections towards Christ , will desire inenlargement from others .

The Spouse here desireth these daughters to tell Christ of her affection towards him ; to the end , that Christ might more and more discover his love and favour unto her . The Apostle desired that the Thessolonians would pray for him , That he might be delivered from unreasonable men , 1 Thess. 3. 2.

Secondly , Observe .

That there is a distemper and unquietnesse in the affections of the Saints , in the want of the full enjoyment of Christ .

There is no contentment without union , and enjoyment , and the more excellent the thing is that is loved , the more contentment there is in communion with it , and where it is hindred in the least degree or measure , there is disquietnesse ; such as is the contentment in injoying , such is the sorrow and sicknesse in parting . The greatest happinesse of the Spouse was in the injoyment of her beloved ; and the greatest of her sorrow and sicknesse is in parting with him . But now if the flesh had borne sway , that would have reasoned after another way , as thus : I opened the doore , and he withdrew himselfe , and by that occasion I have suffered great calamitie , therefore I have small cause to love him : seeing he doth hide himselfe from me , and cause me to be thus stricken and wounded , why should I set my heart upon him ? The flesh I say would minister such kinde of reasons , but the Saints are not led by the flesh and its wisdome , but by the Spirit which teacheth them , the more they suffer for Christ , the more to love him . This is a thing beyond the reach of humane reason , the Spouse having fallen into so great affliction by seeking after her head Christ , is thereupon sick of love . The Saints rejoyce in tribulation , and count it their honour to suffer for Christ , and the more they suffer in his name , he doth so strengthen them , and worke in them by the Spirit , that the more they love him . Thus having heard , what the Spouse saith to the daughters of Jerusalem : let us now see what answer they doe make .

VERS. 8. What is thy beloved more then another beloved , O thou fairest among women ? What is thy beloved more then another beloved , that thou dost so charge us .

THe same words of well-beloved , are repeated againe and againe , to shew , that the stronger is love . But by the answer of the daughters of Jerusalem , in which they seemed not yet to know Christ fully , as is apparent by their answer , for instead of giving satisfaction to her , they reply with asking new questions , saying , What is thy beloved more then another beloved , &c.

In this answer here are two parts .

First , A sweet and loving compellation , O thou fairest among women .

Secondly , The question is doubled , What is thy beloved , more then another beloved ? And againe , What is thy beloved , &c. that thou dost so charge us ? As if these Daughters had sayd , there is some great matter in it ; there is some excellency superhumane , that thou layest such a charge upon us , that thou dost so enquire after him .

But first of the compellation .

O thou fairest among women .

The Spouse is the fairest among women in the judgement of Christ himselfe , so he cals her , O thou fairest among women , Cant. 1. 8. And here the fellow-Members of the Church , terme her so too , faire , and the fairest , yea , incomparable faire .

Hence Observe .

That the Spouse is surpassing faire and beautifull , not only in the eyes of Christ , but also in the judgement of her own members , and that in the time of her greatest perplexities and sorrows .

Here the Spouse , though persecuted and abused by wicked watchmen , who beate her , wounded her , and tooke away her vaile from her , is not withstanding discerned , and acknowledged to be faire and glorious , by such as are the faithfull of Jesus Christ . Thus Moses esteemed the reproach of Christ greater riches , then the treasures of Aegypt , Heb. 11. 26. And the Thessalonians received the Gospell , with joy ; though in much affliction , 1. Thess. 1. 6. It was because they saw greater glorie , and richces in Christ , then evill in all afflictions whatsoever . And though the Spouse may be in great affliction and miserie , yet her glorie doth farre surmount that , so that she appeares to the godly , to be the fairest of all , though under much trouble and persecution . Afflictions doe make base and contemptible to the outward shew : but the beautie of the Spouse is not outward in things of this life , but in spirituall ornaments , which are not diminished or dimmed by afflictions , but doe then indeed shine brightest of all , for the times of the greatest persecutions , when the Saints are imprisoned , racked , and tormented : you shall behold their stedfast faith and patience , their contempt of the world , with many other vertues : for which the daughters of Jerusalem , even the weaker sort , which are not as yet fully come to Christ , doe commend the Spouse to be the fairest among women : and indeed the Church cannot be otherwise then faire , and the fairest , being cloathed with the Sun , as it is in Revel. 12. that is , being cloathed with Christ , as Christ was cloathed with the glorie of the Father : in respect of which , All flesh is as grasse , and as the flower of the grasse , Isa. 40. 6. that is , a I worldly excellency is as the flower of the grasse , that withereth and fadeth away : but the spirit , life , and glorie of God , which is the Churches clothing remaines and abideth for ever . Thus much for the compellation . Now to the question .

What is thy beloved more then another beloved ? what is thy beloved , more then another beloved , that thou dost socharge us ?

Here is a question , and a question answered by a question , wherein the Daughters of Jerusalem seeme to be as much inquisitive after Christ , as the Spouse herselfe , They double the question , for the more vehemencie , as also for the strangenesse of the matter .

What is thy beloved more then another ; to wit , any other Gods : for , when Christ is preached , the wicked take occasion to crie up and magnifie other Gods , But the Saints desire to be informed further in the truth , and to know the difference between Christ and false Christs , between Christ and Antichrist , as appears in Acts 18. 19. 34. &c.

What is thy beloved more then another beloved , that thou doest so charge us ? Viz. So hardly , and straightly , & even as it were , by vertue of an Oath . Something there is in the matter that thou layest so hard a burthen , and straight charge upon us , or else thou wouldest not doe it . This is the first question moved to the Church , concerning the person of her beloved , they marvelling , as it were , what excellency should be in him , that she should so highly esteem of him , by occasion of which demand she entereth into a notable description of Christ , as in the verses following . These words being somewhat plaine , need no further explication ; but let us take notice of some Observations from them . First Observe ,

That the earnest seeking of the faithfull after Christ , is a meanes to stir up others to inquire what he is , or what there is in him . Common reason will lead men thus far , when they see that no threatnings , no affliction , bonds , tortures nor sufferings whatsoever , can prevaile , but that the Saints doe become more earnest in seeking Christ , to say within themselves , it 's out of question there is some great thing that carrieth these men , it 's no small benefit for which they will endure all these things . Hereupon these daughters begin to inquire what Christ is , What is thy beloved more then another beloved , &c. What is he more excellent then others , that are called Gods ? Surely ther is some excellency super-humane in him . That thou doest so charge us . What an excellent thing is it therefore to be earnest in seeking after Jesus Christ ? O it winneth souls to enter into the consideration , what Christ is , and what excellencies there be in him , when they see that others be bent , and cannot by no meanes be driven back from seeking after him . And therefore know , that whosoever he be , though meane in the world , that with earnestnesse and meeknesse doth seeke the Lord , he shall be a meanes to win others to the seeking of him also .

Secondly Observe ,

That many that professe Christ know but little of him . What is thy beloved more then another beloved ? Wherein doth he excell other Lords , that the men of the world doe trust in ? By this answer , the daughters of Jerusalem seemed to know little of Christ . It is true , that David saith , God is knowne in Judah , and his name is great in Israel , for in Salem is his Tabernacle , and his dwelling place in Zion , Psal. 77. 1 , 2. yet he is not sufficiently known among some in Judah , as he should be , but he ought yet to be better knowne in Judah , and his name to be greater in Israel . I confes many Christians know Christ in the History and letter of the Gospell , many know him after the flesh , but how few know Christ after the Spirit ? How few know the dying , resurrection , and ascension of Christ in them ? Many know a Christ dying upon the Crosse , without them , but how few know Christ within them . Truely I feare , that in many Congregations where the name of Christ is professed , there be such ignorant ones among them , which like the Athenians , erect an Altar to the unknowne God , as we read , Acts 17. 23. That is , take upon them to worship God whom they know not . But O Christians ! This is not your work , to goe on in blind devotion , but to be strenthned by the Spirit of God in the inner man , that Christ may dwell in your hearts by faith , that being rooted and grounded in love , may be able to comprehend with all Saints , what is the bredth , length , depth , height , and to know the love of Christ , which passeth knowledge ; that they may be filled with all the fullnesse of God , as the Apostle saith to the Ephesians , Chap. 3. 16 , 17 , 18 , 19.

Thirdly Observe ,

That it is an excellent thing for Saints to conferre one with another . The excellency of holy conference is seen here in the Spouse , comming to the Daughters of Jerusalem , speaking of her beloved , and telling them , that she was sick of love , &c. upon this the daughters of Jerusal : grow very inquisitive to know more of Christ , till at length they begin to be warmed and kindled with the consideration of his excellency . This demand of the Spouse , I charge you , if ye find my beloved , to tell him that I am sick of love , breeds questions in the daughters of Jerusalem , what is thy beloved , &c. whence upon the description of her beloved , their hearts are kindled and enflamed with love to Christ , and they become earnest seekers of him . Thus it was with the Disciples , when they were in a damp for the losse of Christ , after he comes and meets them , and opens the things of the Kingdome of God unto them , Their hearts begun to burne within them , Luke 24. 32. We should be very inquisitive after Christ , his wayes , his Kingdome : questions many times end in resolutions : the soul rests and injoyes in satisfaction . Thus much for the answer of the daughters of Jerusalem , which was by way of question or demand , What is thy beloved more then another beloved ? &c. Now followeth the description which the Spouse makes of her beloved ; and first in generall , she describes him thus .

VERS. 9. My beloved is white and ruddy , the chiefe among ten thousand .

The Spouse in her reply to the Daughters of Jerusalem , maketh a lively description of Christ .

First , before we enter upon the particulars , we may consider in generall , how she setteth forth here the riches , the dignity , the glory and beauty of Christ . When the daughters of Jerusalem , are so inquisitive for to know him : she describeth him at large , to the end , that it may appeare there is good cause to move so earnestly after him , and that it might be known what a rich Jewell they obtaine , that doe find him . So that indeed , notwithstanding her great distraction of mind , her speeches are still godly , and her whole communication is nothing else but a kind of Sermon , or preaching of the goodnesse , merit , and worthinesse of Jesus Christ .

Hence Observe in the generall .

That no persecution can silence the Spouse , so as to hinder and keepe her back from publishing and declaring the glory and the praise of her wel-beloved . It is an usuall thing for the world to storme , to gnash their teeth , yea , to fret , and rage , when Christ is laid open in the rich treasures of his grace and glory ; yet for all their fury and rage , the Saints will not be silent , but describe him and lay him forth in his highest glory and excellency . Then however the Spouse was persecuted and abused by the watchmen , she proceeds to set forth her beloved , saying .

My beloved is white and ruddy , &c.

First , the Spouse describes her beloved in generall , saying , My beloved is white and ruddy , &c.

Secondly , she sets him forth in particular , and doth enumerate and reckon up all his parts , from top to toe ( as we use to say ) setting him forth by all the members of his body , as the following verses shew .

In generall she describes Christ two wayes .

1. Positively , My beloved is white and ruddy . 2. Comparatively , The chiefe among ten thousand .

My beloved is white and ruddy , &c.

The Spouse describeth Christ unto the daughters of Jerusalem , by his surpassing beauty and comelinesse , to the end , she may attract and draw forth , both her owne affections , and theirs also after him . Christ is here set forth , as a goodly young man , whose image is pourtrayed by his visible qualities , his colours , and by the members of his body . But this is not meant of the aspect and face , of the outward lineaments and proportion of his body : although his comelinesse in that behalfe need not to be doubted of : but of his spirituall beauty and gracefulnesse .

My beloved is white and ruddy , saith she , the mixture of these two colours makes a beautifull and good complexion . White and red , as they shew the best temparature in man , so here it may denote in Christ his divine nature , and his humane nature : for white is like the appearance of God , as we may see in the Vision in Dan. 7. 9. he appeared all white as snow , and pure as fine wooll . And man had his name Adam , of Adamah , the red mould of the Earth , out of which he was taken , Gen. 2. 7. Christ is called the second Adam , 1 Cor. 15. 45. And was partaker of our flesh and blood , Heb. 2. 14.

Or , we may understand by Christs whitenesse , his righteousnesse and innocency , as he was without spot , without sin , being the immaculate Lamb , free from all defilements : And thus the Saints are said to be cloathed in white rayment , which is their righteousnesse , Revel. 19. 14. So that these words may allude to the Candidus & rubicundus , Christus esse perhibetur , quia nullum omnino peccatum faciens justitiae plenitudinem ex integro tenuit , & famen , tanquam peccator esset , ad mortis passionem accessit . Greg. in Cant. 5. Prophets description of the Nazarite , whom , that he may figure the glory of Christ , he describeth him to be more white then milke , more pure then snow , more ruddy then the Carbuncle , more orient then the Saphire , Lam. 4. 7. By which outward beauty is understood in ward holinesse . And then by his rednesse we may understand his bloody sufferings , for we are said to be washed and cleansed by his blood , as the Apostle John saith , The blood of Christ cleanseth us from all sin , 1 John 1.

Againe lastly , we may understand by his whitenesse , his administrations , and then it denotes his grace , mercy , meeknesse , and patience , he is very mild and gentle in all his wayes . And likewise by his rednesse his vengeance and justice on his enemies : for he is said to have his Garments dipt in blood , Isa. 63. 1 , 2. Now this temparament , and mingling of white and red after such a mysticall manner in Christ , denotes his surpassing beauty , makes him of high account to his Saints , and enflames their affections to imbrace him , and follow him ; for these two colours together doe shew a right excellent constitution of body , and also a very perfect beauty . This ruddy or sanguine complexion is commended in David , 1 Sam. 16. 12. And both these colours of white and red are joyned together , the whitenesse maketh the rednesse more fresh and faire , and the rednesse discerneth the whitenesse from palenesse of face , or flegmatick complexion : both which colours , if they concurre in any earthly creature , especially such as be young , make the same to be most of all liked : how much more then should they , considered spiritually in Christ ( in respect of whom all earthly things are but a shadow ) not onely be excellent in him , but draw us to be enamoured with him .

Hence Observe ,

That Christ is one in whom is rare beauty . The Psalmist describes him to be so , when he says , Thou art fairer then the Children of Adam , Psal. 45. 3. The Apostles beheld his glory as the onely begotten of the Father , full of grace and truth , John 1. 16. By the onely begotten is meant , he that came from the bosome of God , with the glory of the Father upon him . And Christ in his glory had his face shining as the Sun , Mat. 17. 2. For he was full of his Fathers glory , In him dwellt all the fullnesse of the God-head bodily , Col. 2. 9. It was God appeared gloriously in our flesh , shining forth in his glorious beams through his Sonne : So that Christ is glorious by the indwellings of God , by his righteousnesse , wisdome , power , goodnesse , glorious in all his offices and administration , dealing in much meeknesse and gentlenesse with his people , and in as great justice and wrath with his enemies . Thus Christ is described positively to be all glorious and faire , in that it is said he is white and ruddy . It followeth , that his glory is farther set forth , comparatively .

The chiefe among ten thousand .

As Christ is glorious and excellent , so he doth excell 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vexillavit , Vnde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vexillatus . all others , all creatures whatsoever , even men and Angells , and therefore she saith , He is the chiefe of ten thousand : Or , as the words are in the Hebrew , Having the banner of above ten thousand . Christ is the Standard-bearer of ten thousand , that excells all other creatures in the world . The Spouse useth a metaphor taken from the war , as also putteth a number certaine for an uncertaine , to expresse the commendations of her beloved . Now the Banner or Ensigne is a warlike instrument , and commonly the bearer thereof , one of the chiefest , and tallest , and mightiest men : and among ten thousand men a man may find many goodly countenances , but yet saith she , for found and naturall moysture , and for a most temperate and beautifull colour : Looke among infinite numbers of people , yea , among all the Sons of Adam , you shall not find one or any , any way matchable with my beloved . The Standard or Ensigne is that , under which the whole Army doe encamp , as appears , Num. 2. Here Christ is set forth above all , to be Gods Standard-bearer , to be set up for an Ensigne of the Nations , Isa. 11. 10. And all the Armies in Heaven and Earth follow him , Rev. 19. 10. The Saints worship him , Angells they adore him , for he is the Lion of the Tribe of Judah ; the first borne of God , set above all the Kings of the Earth , as the Psalmist speaketh .

Now in that Christ is set forth comparatively , to be more excellent then ten thousand .

Hence Observe .

That as Christ is glorious and beautifull : so he is incomparable beyond all others .

Take the very quintessence and perfection of all creatures , and extract all the glorie out of them , and it will be nothing in comparison to Christs glorie . Adam in innocency in his first created glorie , and morall righteousnes , was but a type , a figure of the son of God . Indeed Adam had the perfection of all creatures ; but Christ had all the perfections of God himselfe , his wisdome , power , goodnesse , and glorie , Christ is that second Adam , the Lord from heaven , the Lord of glorie , the brightnesse of Gods face and glory , the expresse image of his person , the invisible God , the life manifested , the word of God , the Alpha and Omega , this is he that is Immanuel , or God with us . Thus much for the generall discription of Christ . Now followeth that which is more particular .

VERS. 10. His head is as fine gold , his locks as bushie , and black as a Raven .

THere are two things that concurre to make a perfect beautie .

First , A good complexion , and healthy constitution .

Secondly , A just Symmetrie or proportion of parts . The Spouse therefore doth not thinke it sufficient in generall to set out Christ thus , to say he is white and ruddie , &c. that he is of very good complexion and temperature : but also , she sheweth , that there is in him also a comely proportion of parts : from the corespondencie and agreement of parts ariseth a feature compleatly beautifull and lovely . The Spouse enumerates and reckons up all his parts , and therefore borrows phrases and comparisons , from things that are most excellent , to set forth the excellency of Christ above all other things .

Hence Observe in the generall .

That a Christians heart is large in affections to Jesus Christ .

See here the Spouse , though she was ill intreated of the watchmen ; and in some sort deserted of Christ himselfe , yet she goes on , and sets out a particular commendations of her beloved . Now whence is it that the faith and graces of the Saints are so impregnable ? whence is it that their hope is so indefatigable , and nevever out of breath ? whence is it , that no stormes or tempests of tentation can breake their spirits , and make them give out ; but that largenesse of affection , that they have towards Christ : An example we have in Peter , Lord , ( saith he ) if it be thou , bid me come unto thee on the water ; So it is with the Saints , they refuse not to venture even upon boistrious stormes , and dangers to goe to Christ . Hence was Jobs resolution , Though thou kill me , yet will I trust in thee . Hence also it is , That the Children of God , though they walke in darknesse , and have no light all , yet they will trust in the name of the Lord , and stay themselves upon their God , Isa. 5. 10. Now because Christ hath not one , but many excellencyes ; every thing in him is excellent , inward , and outward ; from his head to his feet , &c. for indeed beauty consists not only in colour and complexion , but in affinitie and proportion of all parts . Now to come to the particulars , and first she beginneth with his head , saying .

His head is as fine gold .

The Spouse begins to set out the excellency of the chiefe part , viz. the head . Now the head of Christ is God , as the Apostle saith in 1 Cor. 11. 3. That Christ is the head of every man , that the man is the head of the woman , and that God is the head of Christ . The head hath an eminencie above all other parts , and also an influence upon all the Members , wee may understand this of God , who is the head of Christ , as the Apostle saith , in 2 Cor. 12. 13. or , we may understand it of the headship of Christ over his Church , that his administrations , government , and headship is most glorious and excellent , most splendent and shining , as pure gold .

As fine gold , or the solid gold . Two names of the best gold are here joyned together . The first name in the Hebrew is Cethem , that is , fine shining gold : the second is Paz , that is , strong and solid gold , or gold that 's purified : hereby the Spouse setteth forth how excellent , how glorious , how rich and shining the head of Christ is : for among earthly things what is comparable to the fine gold , it 's held of all mettals most precious , and of all treasures the richest . And as gold is precious : so it 's durable mettall , which shews , that Christs headship and dignitie is everlasting and durable , it is divine and heavenly , and of a a glorious extent .

Hence Observe ,

That Christ is eminent and glorious , in respect of his head-ship .

God is the head of Christ , and Christ is the head of Saints . In Christ were hidden all the treasures of divine wisdome , for in him dwelt the fullnesse of God ; he was the expresse image of the Fathers person , and the brightnesse of his Fathers glory . Christ lived in the knowledge , counsell , wisdome , and bosome of the Father , and therefore was an excellent head , a golden head : neither is he compared to every kind of gold , but to that which is most pure and solid , he is eminent , glorious , and shining in all the excellencies of his father , and doth administer to his Spouse , that he receives from God : so that his Members are golden members , from his influence , who is a golden head : therefore the seven Churches are stiled the seven golden candlesticks , Revel . 1. Every thing in the Tabernacle was gold , to shew , that every thing in the Spouse is excellent . It is most certaine , that there is much false gold in the world : naturall and carnall men have golden images of their owne , but it will be found at the best to be but guilt , and externall paintings : but Christ only is a head of gold , not only his Crowne gold , but his very head is gold , pure gold , refined , and all gold , and nothing but gold , all shining and glorious .

Thus much for the commendation of Christs head .

Now she proceedeth to his haire .

His locks are bushie , and black as a Raven .

His locks are bushie , or , curled . The curling of the locks sheweth that the haire is soft , which argueth in a naturall body , a gentle disposition . His hairie locks , of which before he complaineth in verse 2. that they were filled with the drops of the night , here they are commended for being curled , or on heaps , bushie , and hanging downe . The Nazarites according to the Law , did weare long haire as appeares by Samson , though they did weare it after a most grave and sober manner . She describeth his haire , not only to be bushie , and curled , but to be : Black , &c.

The blacknesse of the haire , maketh the beautie of the skinne more shining and glimmering in the eyes of men . The blacknesse of the haire then was no unseemly colour , especially in mens haire , and the rather if wee have regard to the people inhabiting in the Land of Judah , which is very hot and parching . She addeth .

And black as a Raven .

In that she compares it , by the blacknesse of a Raven , she sheweth , that it was a naturall and pure black of it selfe , which is farre more excellent , both in black and all other colours , then any that is made so by art .

Now for curled and black haire , it is a signe of a hot braine , and argues in nature quicknesse and dexterity of wit , and strength , and courage in him that it groweth upon . This denotes unto us all that spirituall wisdome , vigour , and strength of Christ , the depth of all his understanding , and counsels .

Hence note .

That Christ was fitly qualified for all his administrations . He was gentle and mild , he would not breake the bruised reed , nor quench the smoaking flax until he bring forth judgement unto truth , &c. Isa. 42. 3. He was full of wisdome , counsell , justice , and gravity , therefore called the Ancient of dayes , Dan. 7. 22. All his counsels , thoughts , and purposes were in the hidden mysteries of God : he was privy to the heart and bosome of his father , living in the knowledge and secrets of God , in that light which no creature can approach unto . He is called the wonderfull Counsellour , the mighty God , the everlasting Father , the Prince of Peace , Isa. 9. 6. Now she passeth from the head , and from the haire , to the eyes , saying

VERS. 11. His eyes are as the eyes of Doves , by the rivers of water , washed with milke , and fitly fit .

SHe now describeth his eyes , by the sober comelines and beautie of them , they being full of innocencie , singlenes , and chastitie , which he meaneth to expresse , by comparing them to Doves eyes . The Spouse attributeth it here unto Christ , which he before attributed unto her , Chap. 1. 15. Also Chap. 4. 1.

His eyes are as the eyes of Doves .

The eye of the Dove ( as hath been said before ) is a beautifull eye , chast , and single . To the Doves eyes therefore she likeneth the eyes of her beloved : but she doth not compare them to Doves eyes , that is , to every sort of Doves eyes , but to such as be most beautiful and cleare , which may appeare by the words following .

By the Rivers of waters .

By the Rivers , streames , or currents of water , that runne violently , such waters as are pure and cleane ; that is , like such Doves , as haunt and abide by the Rivers of waters , where they have plenty of water , to wash themselves and their eyes , to make them cleare and fresh , wee know that running water is good to fresh and cleare the sight . And therefore the clearenes and beautie of these Doves eyes are set forth , in that they are mentioned to be such Doves , as delight to be by the Rivers of cleare waters .

Then farther she saith .

They be washed with milke .

This expression declares a further brightnesse in Christs eyes : so that if it be not sufficient to resemble them to Doves , that use the cleare streames : then let them be compared to such , as for the clearencs and freshnesse of their eyes , wash themselves in milke , that so they may appeare , and be judged white and comely , shining with cleare brightnesse . She addeth .

And fitly set .

Fitly set , or sitting in fulnesse , or they remaine upon the fulnesse . This expression may admit of a double interpretation .

First , If the similitude of waters be continued , then wee may understand , full Channels of water , by which , Doves delight to fit , and therefore some render the words , They remaine upon the full vessels : and so the meaning would be , That as Doves eyes be full of moisture , that remaine and continue by full Vessells : so is Christ the head of the Spouse , of whose fullnesse the members receive grace for grace . But there is no speech of Vessellsin the Hebrew Text , but the words stand thus . They remaine upon the fullnesse .

And here we must know , that the word here Translated fullnesse , doth signifie the hollow place in which a precious stone is set , as a Diamond , or precious stone in a Ring is made meet and fit to fill up the hollow place of the Ring . So the precious stones set upon Rings or rows upon the golden Ephod , Exod. 25. 7. had their hollow places in which they were cunningly set , and so were called the stones of fulnesse , because they did in so fit sort fill their hollow places . So that as a precious stone is made fit for the hollow of the Ring : So the commendation of the eyes is , that they are fitted for the holes of the head . And as stones thus fitted and cunningly set in the Ring are seemly and beautifull , so it is a speciall commendation of the eyes of man or woman , to stand even ; for if the eyes doe stand forth too much , it is a deformity , as we use to say , goggle eyed : and likewise if they be sunk in too deep , then they be , as we use to terme them , hollow eyed . Now Christs eyes are neither of these , his pure eyes are as pretious stones that are fitly set in their places : he is not goggled eyed , his eyes are steddy and firme , they be as a stone in a gold Ring , which cannot be turned out of their place : his eyes are evermore guiding his sight to looke perfectly into all things , into the depth of mans heart , and into the depth of Gods secrets and counsells .

Hence Note ,

That Christs eyes are pure , cleare , and comely . His eyes are as a flame of fire , Revel. 1. 14. And as Lamps of fire , Dan. 10. 6. That is , his eyes are bright , lightsome , and piercing : implying his omniscience , whereby he is able to disperse all the darke clouds of sin and ignorance , to cleare and enlighten all his Saints : and he is able to pry into all the corners of mens hearts , and discry the privie plots and contrivances of all his adversaries , as in Jer. 16. 17. Prov. 15. 11. Job 34. 21 , 22. Heb. 4. 12. 13. And his eyes are not full of light , but full of purity and cleannesse , like Doves : he is of more pure eyes then to behold iniquity , Habuk. 1. 13. His eyes are also full of grace and mercy , tendernesse and pity , yea , full of commiseration to all his Saints , his eyes are alwayes upon them for good , as in Deut. 11. 12. Psal. 34. 15. The Spouse passeth from the commendations of his Eyes to his Cheeks .

VERS. 12. His Cheeks are as a bed of spices , as sweet flowers , his Lips like Lillies dropping sweet smelling Myrrhe .

IN this Verse we have two parts commended .

1. His Cheeks . 2. His Lips .

His Cheeks are a bed of spices , as sweet flowers .

Cheeks are the grace and beauty of the face , they are here used to denote Christs presence and heavenly countenance , which is sweet , as spices and flowers . The Cheeks are set forth by a double comparison . 1. They are likened to a bed of Spice , meaning a Garden bed , wherein spice aromaticall is set . The comedinesse of his Cheeks is set forth in the word Bed , and the sweetnesse of them in the word Spice , for beds set out Gardens , and Spices we know smell well , and are very fragrant . She addeth .

And sweet flowers .

Sweet flowers ) or , Growne plants , so named of being growne great : The word also may be Translated Towers , which have their names of greatnesse . If we should Expound the words then after the usuall signification , we should say , As the Towers of those which make sweet Ointments , but we may more fitly take them to be growne Plants of those that deale with spices and sweet Ointments , seing the proper signification of the word is of greatnesse . By these Cheeks the comelinesse and grace of Christ is set forth .

Hence Observe ,

That Christ is full of grace and comelinesse to all that behold him .

His Cheeks ( which is the grace of the face ) is for comelinesse like a Bed , and for sweetnesse like Spice , and Growne plants . Christs comelinesse and gravity , shines forth to all that behold him : all his graces are sweet , and his fight and countenance hath a transforming vertue , it makes those that behold him to be like unto him , while others behold his glory , they are transformed into the same image of his glory , from glory to glory , by the spirit of the Lord , 2 Cor. 3. 18. Thus much for the commendations of his Cheeks , that of his Lips followeth .

His Lips are like Lillies , dropping sweet smelling Myrrhe .

The Lillies are very glorious , beautifull , and faire to behold , for that flower amongst others , is of a goodly colour , and faire to look upon . This flower is commended in many places of this Song , as whereunto the Spouse her selfe is compared in respect of her beauty , Chap. 2. 2. And in the same Chapter , vers. 16. it 's attributed to Christ also . See Chap. 4. 5. This flower is not onely beautifull , but of a pleasant smell , and of good and tall growth , all which tendeth still to the expressing of the glory and beauty of Christ , and to the sweet and pleasant smells that are to be found in him . Now the Lillies are fragrant and sweet of themselves , yet she addeth .

They drop pure Myrrhe .

Pure , or passing Myrrhe , such as will passe , and is vendible among Merchants , as in Vers. 5. it 's meant the Ode of Myrrhe , which is the sweetest of all . Now the Lips , here compared to Lillies , and sweet Myrrhe , we know are the instrument of speech , and therefore this is to be referred unto the holy , heavenly , sweet and gracious doctrine of Christ . Honey and Myrrhe , that is , grace , love , goodnesse , and mercy , did flow out of Christs mouth . In this respect the Spouse said before that her lips did drop as the Honey-comb : and now she saith that his lips doe drop pure Myrrhe .

Hence Observe ,

That the gracious , holy , and heavenly doctrines that proceed from Christ , are very sweet and savory . The words which Christ spake when he was in the flesh , are said to be gracious words , Luke 4. 22. And in Psal. 45. 3. Grace was powred out of his lips . The sweetnesse of his words are here set out by the similitude of the pleasant Lillie , and the sweet Oile of Myrrhe : Such is the sweetnesse of the Gospell in the hearts of believers . The word of God is full of sweetnesse , and all manner of delight , it rejoyceth the heart , as the Prophet saith , Psal. 19. 6. spreading abroad the savour thereof , even far and neer , after the manner of the pleasant Lillies , and most precious , pure , and sweet Myrrhe . Christ saith , That out of the abundance of the heart the mouth speaketh . Now Christs heart being a treasure of good things , the dropping of his lips must needs be sweet , that utter and spread abroad those good things . Christ speaks from the excellency of his Spirit , and from hearty affections dyed in love : his lips then must needs drop sweetnesse , they must needs have a pleasant tast .

It followeth .

VERS. 13. His Hands are as Gold Rings set with the Berrill , his Belly is as bright Ivory overlaid with Saphires .

AS the Lips are the instruments of speech , so are the hands for action . Christ was not onely mighty in words , but also in deeds before God and all the people , Luke 24. 19. Therefore it is that Christs hands are likened to Gold rings , or , that his hands were adorned with Gold rings . Now Rings were counted pretious in those dayes , they were great Ornaments and deckings , Isa. 3. 21. Luke 15. 22. Neither doth she say simple rings , but rings of Gold : that is , glorious and precious , shining like gold . And to expresse the glory of it more , she addeth .

Set with the Berrill .

The Hebrew word Tharshish , is a pretious stone , spoken of , Exod. 28. 20. It is something uncertaine what stone it was , and therefore some render it by the word Chrisolite , others turne it Berrill , of the Sea The Chrisolite is reported of some to be a very rich , precious stone , that comes out of Ethiopia , glistering as gold , and that 't is of Sea-green colour . The Berrill is reported to be another stone that groweth in India , it selfe being , as they suppose , an Indian word , and given by the people as a name to that stone .

Some write , that this stone in former times was usually set in such Rings as Lovers did use to give one to another ; or in Marriage Rings : because of the power that was thought to be in it , to procure and continue love one towards another . But to come to the word it selfe , sometimes it is used for the name of a man , as Genes. 10. 4. sometimes for the name of a City or place , as in Cilicia , Jonah 1. 3. sometimes it is used for the name of a precious stone , as here . However we take it , thus much it signifies , that all the works of Christs hands are most rare , precious , and glorious : for we must understand by his Hands , not onely his strength and power , but also all his works , because Christs power is in the performance of them . Thus his hands are set forth , with all Ornaments and precious stones , and shining Rings of gold .

Hence Observe ,

That all Christs actions are exceeding glorious . Hands are instruments of actions , all Christs actions are precious . It was said in the dayes of his flesh he did all things well , for by laying hands upon them that were diseased , he healed them . He laid his hand upon the Leeper , and healed him , saying , I will be thou cleane , Mark 1. 41. So here , his works are as glorious still , yea , and more glorious now , though we cannot see the excellency of them in the new Creature , and in raigning in our hearts , he works gloriously , he hath a hand , there , a golden , and a pretious hand . The works of God are pure and beautifull , yea , most precious , and that beyond Gold and precious stones , yea , more glorious then numbers of Rings , filled with all manner of precious stones . Hence it is , that when David would expresse the wonderfull works of God , he saith , If I would declare and speake of them , they are more in number then I can expresse , Psal. 40. 5. And the Psalmist speaketh by way of admiration , saying , When I consider the Heavens , the works of thy hands , the Moone , and the Stars , which thou hast ordained , what is man ? &c. Psal. 8. And then concludeth , O Lord , how excellent is thy name in all the Earth ! These words are meant of the new creation of the soule , as we may see in Heb. 2. though the forme of words are borrowed from the first creation . And truely the works of Christ are admirable and full of majesty , if we doe but consider them in the course of the Creatures , in the Sunne , Moone , Starres , in the growth of Herbs , and Plants ; so in all the Creation , in Gubernation , and Governement , in ordering the event of all things , and the like . Now as all the Governement of Aegypt went through the hands of Joseph ; so all the works of God , goe through the hands of Christ . The Father hath committed all judgement to the hands of his Sonne , glorious therefore are the works which he doth performe in Heaven and Earth . It followeth .

His Belly is as bright Ivory overlaid with Saphires .

His belly ) or Breast : she putteth a part for the whole body , and by this she meaneth his bowells , or his inward parts . In Hebrew it is used for inward affections , so the heart is said to be among the Bowells , in Psal. 22. 15. The Liver is joyned with the bowells , in Lam. 2. 11. by these are meant the inward affections of the soul . To explaine this more , she saith , that his belly is overlaid with bright Ivory , or with the brightnesse of Ivory , she meaneth , that he was as comely and cleare as the Ivory , which is a thing very white and bright : made ( as some say ) of an Elephants tuske , which kind of Beasts are onely in Africa , naturally as some hold : neither doth she simply compare it to Ivory , but addeth , overlaid , or covered with Saphires , that is , that which hath most rich and sumptuous cost bestowed upon it . Ivory of it selfe , because it is a thing rare , and far brought , must needs be very costly , how much more then when it is beset with precious stones , yea , with most costly and precious stones , such as Saphires are . Some of the Jewish writers take these Saphires to be such precious stones as are of the colour of the aire : some take it to be a white stone , some a red stone , some take it to be an Adamant , some thinke it to be of a blewish colour , intermixed with purple , having certaine sparks , as it were like Gold . The best sort of these stones are among the Medes in Media : whatever the stone be , the meaning of the Spouse is to shew , that Christ her head , was not onely most comely adorned , but also most sumptuously and costly , even as Ivory beset with Pearls and most precious stones . The bowells of Christ , like burnisht Ivory , decked with Saphires , signifie his inward bowells of affection , that tender mercy , and pitifull commiseration of his , toward his Saints and Children .

Hence Observe ,

That Christ is full of tender , sweet , inward , and heavenly affections towards his people .

Christs affections towards his Saints , are pure affections , like Saphires , or precious stones : they are pure like the pure water in a Crystall glasse , that may be stirred but without any filth appearing in the bottome , it is pure without any dregs at all mixt with it . Such are Christs affections , such are his bowells . The Apostles great longing after the Saints is said to be in the bowells of Jesus Christ , Phillip. 1. 8. Christ is the most mercifull , the most pittifull , and the most compassionate High-Priest that ever was : and therefore it was that he was made like unto us , bone of our bone , and flesh of our flesh , subject to hunger , thirst , cold , wearinesse , tentation , and the like , as we . The Apostle saith in Heb. 2. 17. that this was behovefull , That he ought in all things to be made like unto his brethren , that he might be a mercifull High-Priest in things pertaining God , &c. And againe saith the Apostle , Wee have not a High-Priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin , Heb. 4. 15. So that there was never any Priest so mild , so gentle , so gracious , so loviug , so tenderly affectionate , and so regardfull of our condition , as Christ was . Christ is one that can beare with our weaknesse , overcome our corruption , and give sentence of victory over sin and Satan , as we may see in Isa. 63. 9. & 40. 11.

In the Law we read , that the High-Priest was to beare the names of the Children of Israel in his Pectorall , or Brest-plate , upon his heart : ●now this did figure and shaddow out unto us , the tender love and pitty Christ beares to his people , guiding the blind , feeding the hungry , comforting the comfortlesse , restoring such as are out of joynt : all is mercy and love , and sweetnesse , and more then motherly affection that comes from him . Hence Christ hath this title 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . one of many commiserations , Jam. 5. 11. It followeth .

VERS. 14. His legs are as Pillars of marble , set upon sockets of fine gold : his countenance is as Lebanon , excellent as the Cedars .

IN this verse two parts are commended in Christ .

First , his legs . Secondly , his . countenance .

His legs are as Pillars of marble , &c.

Legs , and Thighs , may both be here comprehended : The legs are instruments to goe withall , and to beare and sustaine the body , and to carry it from place to place : so the legs of man are mentioned ( in Psal. 147. 10. ) to signifie mans strength and swiftnes . This denotes , that Christs wayes are full of majesty and power , and therfore she saith , that his legs are as pillars of marble : that is , constant and firme , durable as marble . In Rev. 1. he is set out , as having legs of brasse to trample his enemies in pieces : but here in respect of his constant truth and goodnesse towards his Saints , his legs are said to be as Pillars of marble , by which she doth not only note his strength , but also his comelines . For marble ( though there be sundrie sorts thereof ) are counted such stones , as are commended for severall colours and spots in the same , and hath its name in the Greeke tongue , for a certaine kinde of glittering greene . She addeth .

Set upon sockets of fine gold .

Christs feet , as they are like marble : so they have sockets of gold , to sustaine them and beare them up : whereby he walks safly , and his foot stumbleth not , as in Prov. 3. 23. with these feet of justice he treadeth downe his enemies , Psal. 110. 1. Also with these he bringeth glad tydings of peace unto his people , Nah. 1. 15. Thus Christ in his wayes of truth and goodnes towards his people , is sound , strong , constant and durable : for so is marble amongst stones , and fine gold amongst other mettals : so that Christ's feet being compared to marble and gold , signifie , that they never turne back , but are stedfast and sure , he halteth not in his proceedings , neither doth he tread awry : he is not subject to change , but without shadow of turning , whereas men are variable and uncertaine in all their projects and designes .

Hence Observe .

That Christs wayes of truth and righteousnesse towards his people are firme and stable ,

All Christs passages and wayes are constant and firme , even as Pillars of marble , that have sockets of gold to sustaine them . He is Alpha and Omega , the beginning and the ending , which was , which is , and which is to come , Revel. 1. 8. He is yesterday and to day , and the same for ever , Heb. 12. 8. He is not like the image , which Nebuchadnezzar dreamedof , Whose head was gold , breast & armes silver , belly and thighs brasse , legs of Iron , and feet part of Iron , and part of clay , Dan , 2. 32. That Image stood upon a weake foundation , the kingdomes figured by that image , were not of long continuance , but the Kingdome of Christ is everlasting .

It followeth .

His countenance is as Lebanon , excellent as the Cedars .

As his feet were beautifull in bringing glad tydings of peace : so his countenance is most pleasant and delightfull . By his countenance is meant the appearance and forme of his person , he is like , in stature and tallnesse , to the Cedars of Lebanon : for it is , as if she should have sayd , looke upon my beloved , view his stature , which is like the goodly tall Cedars of Lebanon .

Lebanon was a goodly mountaine in the North part of the Land of Canaan , see the same mentioned in chap. 4. 8. He is not only set out by this goodly mountain ; but also by the excellent Cedars that grew there . Christ is choice , excellent , as the Cedars , that is , goodly , excellent , flourishing , and continuing in vigour : as it is said , the just man groweth as a Cedar in Lebanon , Psal. 92. 13. This notes the presence and majesty of Christ .

Hence note .

That the sight and presence of Christ is full of majesty and glory .

The sight of Christ is full of glory to the Saints , as in John 1. 14. Wee saw his glory , as the glory of the only begotten , full of grace and truth : for , indeed he was the brightnesse of Gods glorie , Heb. 1. It was the glorie of God , that shined through Christ . It was God manifest in the flesh , and tooke our nature to discover his glorie by it . Now this sight and presence of Christ , as its glorious to the Saints ; so it is full of majesty to the wicked : when God was pleased to let out some of his glorie through Christ , men were not able to beare it , as those that came to apprehend him , when he said , I am he , they fell downe backward , his countenance was too dreadfull for them to behold it . So the Psalmist speaketh , when God appeares , The mountains flow downe , and the hils melt at his presence ; that is , the great mountains of flesh , and great ones of the world , are not able to stand before him .

It followeth .

VERS. 15. His mouth is most sweet , yea , he is altogether lovely : this is my beloved , and this is my friend , O Daughters of Jerusalem .

HIs mouth or his palate , is sweet or sweetnesse , that is , his mouth is as sweet things : or , wee may reade it , The roofe of his mouth is most sweet , for there commeth nothing out of his mouth , but that which is sweet . The mouth is an instrument of nature , whereby the voice is formed , viz. the roof of the mouth , even the voice it self , and the words uttered there with : and by sweetnesse , which she useth in the plurall number , she meaneth both the pleasantnesse of his word , which as David saith , was more sweet unto his tast , then the honey and the honey-comb , Psal. 19. 10. and also the abundance , and wonderfull plenty thereof . Now the Spouse doubleth this commmendation , she had said before , his lips were as lilies dropping sweet myrrhe , hereshe saith again of his mouth , it is most sweet , to shew , that this is the chiefe loving thing in Christ . By the mouth , wee must understand the same as by his lips , to wit , the sweet , gracious , and heavenly doctrines of Christ , the word of eternall life , that proceedeth out of his lips , only the repetition of this part , sheweth the excellency thereof .

Hence Observe .

That the heart and affections of Christ , uttered by his mouth is most sweet unto the Saints

It is Christ himselfe that saith , Out of the abundance of the heart the mouth speaketh , and that which commeth out of Christs mouth , is nothing but the opening of his heart , and the unbosoming of himselfe unto his Saints : it is God , speaking his own affections through Christ unto his people : this must needs be sweet and the sweetest , when many of Christs followers left him , he turnes to his Disciples , and saith , will ye also forsake me ? Peter answers for himself and the rest , Lord , whither shall wee goe , thou hast the words of eternall life , Joh. 6. 68. as if he had said , Lord , if wee forsake thee , we forsake our owne happinesse , our owne comfort . The Spouse having commended the severall parts of her beloved , she now addeth a generall commendation of him , by saying .

He is altogether lovely .

He is altogether , or , all of him is desires , that is , most to be desired , he is wholly delectable ; as if she should say , I will not stand to prosecute every part , but he is altogether from top to toe ( as we use to say ) amiable , desireable and lovely , he is all glorious and excellent .

Hence Observe .

That as Christ is lovely in all parts , so he is lovely in his whole selfe . There is not any thing in Christ , but its lovely , he is lovely in particular , and he is lovely in generall , he is lovely in all parts , and altogether , yea he is altogther lovely : as if the Spouse should say , what shall I say more of my beloved ? he is all over , and altogether lovely . Christ is lovely to God , to Angels , to Saints : he is lovely as God , and as Mediator , being Prophet , Priest , and King , in all offices , and graces , in all the operations of his Spirit : he is the brightnesse of Gods glory , the shining of Gods face , he must needs then be most excellent , most glorious . Therefore if wee doe but take a view of all the high perfections , and supereminent excellencies of Christ ; if wee doe anatomise him in every particular , and particularise him in every excellency , wee shall find him to be lovely in all parts , to be altogether lovely , to be wholly delectable . Now the Spouse having thus described her beloved , both in generall and particluar , she concludeth with an exclamation .

This is my beloved , and this is my friend , O daughters of Jerusalem .

This being the close of her commendations of her beloved , I shall not stand on it , because wee had occasion to speake of the same termes before . She saith , This is my beloved , viz. that I have described unto you , O yee daughters of Jerusalem , and this is my friend : as if she should say , he is such a one , as I have painted out unto you , in this excellent shew and beauty , that yee may easily know him in and among others . And this doubling of the words , that are here used , was not only profitable to expresse her earnest affection towards him , but also to move them , with whom she talked , both to the loving , and liking of him . And by calling him her beloved and friend , she meaneth , that as Christ had discovered his affection to her ; so she retu 〈…〉 love for his love , making him ( as it were ) her 〈◊〉 ling and best beloved , on whom she could 〈…〉 heart , and bestow all her affections , and her 〈…〉 selfe upon . Now in the Spouses thus ending 〈…〉 phatically , with such an exclamation , This is 〈…〉 &c. she giveth us to understand , that not being able by any figures , phrases , metaphors , similitudes , words or speech to describe him to the full , she would in a word , as it were , shut up all , that he himselfe within and without , both generally , and every part of him , was altogether amiable , and exceeding worthy to be affected , both of her selfe , and also of all those , that either should heare of him , or see him . The Spouse having such a lover as this , whom she hath described , hath she not good cause to seeke after him , yea , to be sick of love for him ? This is my beloved , &c.

Hence Observe .

That the Spouse is exceeding large in her affections , in setting forth the high praises of her beloved .

The Spouse being entred in a commendation , knows not how to make an end : she begins in generall , and from thence descends downe to particular parts , and thinking not that enough , she also concludeth with a generall commendation , and at last shuts up all with a repetition of all againe , saying , This is my beloved , and this is my friend , O daughters of Jerusalem . The Spouse is now setting forth the excellencies of her beloved , and her tongue is as the pen of a ready writer , her heart and affections are enlarged , she is now dilating upon a copious Theam , and therefore she cannot tell where to breake off , or make an end . The Spouse is willing to shew , that there was some cause of her seeking and searching after her beloved , and why ? she was sick of love ; it was for one that was most worthy , most excellent . This is my beloved , and this is my friend , &c.

But when wee shall see the successe of this excellent commendations of the Spouse , concerning Christ , it will appeare it 's not all in vaine : for , hereby she doth abundantly draw out the affections of the daughters of Jerusalem , and therefore to whet their affections the more , she shews what an excellent person Christ was in his Government , counsells , purity , sweetnesse , inward affections , in all his wayes , actions , and administrations , he was holy , just , and righteous , &c. This is my beloved , and this is my friend , O Daughters of Jerusalem . The successe of this excellent discourse , followeth in the next Verse .

VERS. 16. Whither is thy beloved gone , O thou fairest among women ? Whither is thy beloved turned aside ? that we may seeke him with thee .

THese Daughters hearing of such a high commendation of Christ from the Spouse of her beloved , hearing of his riches and glory , of his beauty , & excellency , they are enflamed with desire to seek Christ also , and this is the effect which her speech in commendations of Christ wrought .

The first question propounded by the Daughters of Jerusalem , was before , when they demanded , What is thy beloved ? &c. whereupon the Spouse describes him to be very excellent , closing up her discourse with this exclamation , This is my beloved , and this is my friend , &c.

Now here is a second question put by the Daughters of Jerusalem , saying , Whither is thy beloved gone ? At first they were ignorant what Christ is , and here they enquire where Christ is : and truely , if people did know the worth and excellency of Christ , they could not sit downe in quiet without him , but would say , Whither is he gone , where might we seek him ? where might we find him ?

Hence Observe , That it is the knowledge of Christ makes men seeke and search after him . See here , after the Spouse had painted out her beloved to the Daughters of Jerusalem , and had described his complexion , members , speech , and other excellent vertues , qualities , and graces in him , that if they had but either seene him , or heard him speake , they might have knowne him : the effect whereof is here seene in their hearts , namely , it so enflamed them with an earnest love towards him , that presently they will be companions with her in seeking of him . Now then , what a worthy thing is it , to open the riches , and spread the glory of Christ before men , for hereby they may draw men to know , and to seeke Christ .

Here the Ministers of the Gospell may learne what their chiefe duty is , and what is their work , but chiefly to draw men to love and seek after Christ . O then ! display all the riches and treasures of Christs grace , and that splendent , shining glory of his , that men may be allured and drawne to Christ . Who will seek after that which he knows not off ? and who will not seek after a precious Jewell ? Then tell where this Jewell , this Pearle , this treasure is , that so men may seeke and search , and become Merchants for to adventure all for Jesus Christ .

Whither is thy beloved gone ? &c.

The Daughters doe not now enquire what he is , for by 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 apprehension of his presence . Secondly Observe .

That Christ doth not long together hide his divine presence from his Spouse . It is true , he may veile himselfe for a while , and withdraw his light and comfort from the soul ; though he take not away his love , yet he may suspend the acts of it : he may seem to frowne , and to hide , and ecclipse himselfe , that the soul for a while looseth sence , and feels not its owne happinesse . Now when it is thus with a believer , Christ is gone , the comfort and assurance of his love is gone , joy , and love , and delight , and all is gone . O how disconsolate and sad is the soul then : this is very irksome to the soul that is indeared to Christ , and desires his communion : yet notwithstanding these things are but short , Christ will not be long absent from his Saints , his great delight and affection towards them will constraine him to manifest himselfe . Joseph concealed himselfe for a while , but he was much streightned in his spirit , untill he had made himselfe knowne unto his brethren : So it is with Christ , he may keep at at a distance from his people for a while , but it will not be long before he returne againe , and manifest himselfe unto his Spouse . Now followeth the end of Christs going downe into his Garden . Viz.

To feed in the Gardens , to gather Lillies .

First , Christs end in going downe into his Garden is to feed there , that is , to associate himselfe , and communicate with his people in the graces of his owne spirit , eating his owne pleasant fruits , as in Chap. 4. 16. And also to Feast and refresh his people with divine things , giving them of the heavenly Manna to eat , and of the River of life to drinke : he doth impart unto his Saints the graces of his spirit : he doth refresh his Gardens , Viz. All his particular Churches , with all variety of Heavenly dainties .

Hence Observe ,

That Christ doth associate himselfe with his people , abundantly satisfying their souls with his sweetnesse . He feeds in the Gardens , by communicating of himselfe and his glory unto his Saints . You may remember in Chap. 5. 1. Christ declares that he had eaten his honey with his honey-comb ; and here he feedeth in the Gardens . The Prophet saith , He shall seed his flock like a Shepheard , he shall gather the Lambs with his armes , and carry them in his bosome , and shall gently lead those that are with young , Isa. 40. 11. So that Christ doth plentifully , and sweetly , and that with the greatest care that possible can be , feed and refresh his people . Another place paralell to this , is in Ezek. 34. 14. I will feed them in good pastures upon the high Mountaines of Israel , there shall their fold be , there shall they lye in a good field , in a fat pasture , I will feed my flocke , and cause them to lye downe , saith the Lord God . I will seeke that which was lost , and bring back that which was driven away ; I will bind up that which was broken , and strengthen that which is sicke , and destroy the fat and the strong , and feed them with judgement . Here is store of all supply , yea , suitable supply for every want : a fit salve for every soare . Thus we see Christ doth feed in his Gardens , he doth communicate himself , his spirit , and makes a comfortable supply to all our wants .

Secondly , Christs end in going into his Garden is to gather Lillies : that is , to accept the sweet-smelling fruits of his owne graces , growing in his Churches : or , to gather his people to himselfe , which are as Lillies among thorns . Christians are compared to Lillies , for their purity and whitenesse , being cleane through the word , as the Apostle saith ; that is , through Christ who is the word . The Lillie , as it is white and glorious , so it is a very tall , goodly plant , therefore the Spouse is compared to it : Other men are compared to thornes because they are noxious and hurtfull , they are good for nothing but to cumber the ground , and to be offensive , and to be burned . So the wicked are compared to such , because they are hurtfull and offensive , but the Saints are compared to Lillies , for beauty and fairnesse . Hence Observe .

That the Saints are beautifull persons . Here they are compared to the glorious and beautifull Lillie . God cloatheth Lillies of the field with excellent beauty , their glory is brought into competition with Solomons , whose glory came far short of the Lillies whitenesse and beauty ; and if God take care for Lillies will he not take care for you , O yee of little faith ? Mat. 6. 29. Doth God care for Lillies , that are to day , and to morrow are cast into the Oven , and shall he not care for these living holy Lillies ? Yes , undoubtedly he will . Christs argument is undeniable , he that puts such a beauty upon the poore plants , that flourish to day in the morning , and wither before night , he that puts such beauty upon the grasse of the field , will he not put more excellency upon his Saints ? Without question he will . The Saints are as faire , and much fairer in Gods eye , then all the Lillies of the field . The Church is said to be cloathed with the Sun , in Revel. 12. 1. That is , she was cloathed with God , and with Christ , with the Spirit , with the white robes of his righteousnesse , and therefore she must needs be glorious . And the Armies in Heaven , which are the Saints that follow Christ , are said to be Cloathed in fine linnen , white and cleane , Rev. 19. 14. The Saints are a chosen people , to be holy , and without blame before him in love , Ephes. 1. 4. God looks upon the Saints without blame , not as concerning the flesh , and the carnall mind , which is enmity against God , but according to the Spirit , and the new man , which is created of God , after his owne image . And thus Christ is said , To wash and cleanse his Church , by the washing of water , and the word , that he might present it to himselfe a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , Ephes. 5. 26 , 27. This is the pure , holy , and glorious condition of the Spouse . The Saints are Lillies , being cloathed with the white Garments of Christs righteousnesse , not having any naturall or fleshly glory of their owne : The whitenesse and purity of the Saints is borrowed , as the Moone borrows all her light from the Sunne , so the Saints derive their glory and excellency from Christ .

Lastly , in that she saith , the end of Christs going into his Garden is , to gather Lillies . Hence Observe , That Christ doth graciously accept of the fruits of his owne Spirit . Christ planteth a Vineyard , and delighteth to eat the fruit thereof ; and so in Chap. 4. 16. Let my beloved come in , and eat his pleasant fruits . That is , let him accept of , and partake of all the fruits of his : owne spirit , fruits of union and fruits of communion when Christ becomes as a dew upon Israel , Israel becomes his pleasant plant , and is found to be fruitfull in returns to Christ againe : now Christ will accept of all those returnes of his owne spirit , from his owne people , he comes into his garden to gather Lilies , to accept of the returnes of his owne spirit .

The Spouse having thus resolved the daughters of Jerusalem , she begins to feele some comfort and refreshing from Christ , who had before estranged himselfe from her , and therefore she now concludeth with a kinde of triumphant acclamation upon all the former passages , both of her ill dealing with Christ , and Christs withdrawing from her : notwithstanding all former passages , she doth as it were glorie in her union and communion with Christ , as followeth in the next verse , whereshe saith .

VERS. 18 I am my beloveds , and my beloved is mine , he feedeth among the Lilies .

THis is the conclusion of the whole Chapter , and of all the speech that the Spouse hath with the daughters of Jerusalem , wherein she openly professeth that whatsoever may be done against her , that her affections are still the same towards Christ , and is also perswaded of his good will towards her : I am my beloveds , and my beloved is mine . The Spouse boasteth and glorieth in the renewed peace made betweene Christ and her , and their mutuall union and communion by the Spirit , notwithstanding her former infirmities and afflictions . Wee had the same words before in Chap. 2. 16. only here they differ in respect of the order of them : That first there , is last here : Here in the order of the words the Spouse saith , I am my beloveds . and afterwards , my beloved is mine : but however in order of the words , the Church saith , I am my beloveds first ; yet in order of nature , Christ is ours first , though not in order of discoverie . The cause is knowne by the effect , though the cause be first in being , yet the effect is sometimes first in discoverie : so it is here , Christs love and goodnesse is the cause of ours : yet many times we see our owne before wee see his . I am my beloveds , and my beloved is mine . In these words you see a mutuall interest and an owning between Christ and his Spouse , as if the Spouse had said , as he will not have another , but will content and delight himselfe wholly with me . Who feedeth among the Lilies ; that is , who liveth most pleasantly and sweetly , as they that eate their meate among Lilies , and other flowers , cannot but live in pleasure ; but I shall not enlarge on this , having spoken largely of it in chap. 2. 16. So endeth the fifth chapter .

CANTICLES . CHAP. VI.

VERS. 1 , 2 , 3 , 4 , 5.

Thou art beautifull , O my love , as Tirzah , comely as Jerusalem , terrible as an Army with banners .

Turne away thine eyes from me , for they have overcome me : thy haire is as a flock of Goats , that appeare from Gilead .

Thy teeth are as a flock of sheep , which go up from the washing , whereof every one beareth twins , and there is not one barren among them .

As a piece of a pomegranate are thy Temples within thy locks .

There are threescore Queenes , and fourescore Concubines and Virgins without number . &c.

AS in the former Chapter , and especially towards the end thereof , the Spouse had very highly commended Christ her head , and that not only to stirre up others to love , and imbrace him that was so excellent , but also to raise up and increase the fervencie of her affection towards him : so in this Chapter , Christ again on the other side doth likewise exceedingly praise her , not only thereby to expresse his great affection towards her , and to let her know , that no love or commendation bestowed upon him is lost , but when that shall be requited to the full : but also to draw on others in a gracious affection to joyne themselves unto her , whom both he so tenderly loveth , and highly magnifieth . Now Christ having praised the Spouse greatly in the fourth Chapter , it may be demanded , why he doth againe , and that in the same manner , give such a high and singular commendation unto her , and to testifie to her so much of his love and hearty affection . This indeed may be demanded , least wee might imagine that here is a tedious and a needlesse repetition . The truth is , that this comendation is not superfluous , but commeth very fitly for the comfort of the Spouse : for you have seene in the beginning of the former Chapter , how unkindly she dealt with Christ , how he withdrew himselfe , as one displeased , so that she fell into great affliction , being tossed to and fro , with doubtings , least Christ for her unkinde dealing , should utterly depart from her , she bewaileth her offence , and seeketh after her beloved with much sorrow and trouble : and now least it might seeme ; that by her offence , or by her affliction she had lost that former beautie and commendation , yea , least there might seeme to remaine some blot , or that her former liking was diminished , he doth give her the same , or rather greater commendations then before , and this is the reason , why Christ doth renew the commendations of his Spouse , because in the former Chapter the Spouse was full of mourning , griefe and sicknesse , for her negligence and carelesnesse towards her beloved , now he comforteth and assureth her , that notwithstanding the same , she is and shall be as deare unto him , as ever she same , she was before : which thing also that shee might be the better perswaded of , he doth give her a large and unfeigned commeudation .

In this Chapter Observe three parts .

First , Christ assureth his Spouse of his love , which he doth by describing of her beautie .

First , In generall , in verse 1. the Spouse is likened to be .

1. As Tirzah . 2. As Jerusalem . 3. As an army with banners .

Secondly , The Spouse is set forth in particular , by the parts and members of her body . verse 2 , 3 , 4.

1. Her Eyes . 2. Her Haire . 3. Her Teeth . 4. Her Temples .

The second part of this Chapter is , that Christ doth cleare , by way of preoccupation and doubt , which the Spouse might object , out of her owne weaknesse : that there be many assemblies in which religion is professed , which by their outward peace and prosperitie , whch they enjoy , doe seeme to be more in Christs favour then she is , and to be more beautifull in his eyes then she , for they are described to be .

1. As Queenes , 60. 2. As Concubines , 80. 3. As Virgines without number , Verse 5. To which he answers , that the Church is more excellent .

First , To Christ she is ,

1. As a Dove . 2. Vndefiled . 2. An only one .

Secondly , to others , she was .

1. Blessed by the daughters . 2. Praised by the Queens and Concubines , verse 6.

In the last place , least she should feare , that Christ having once forsaken her , might forsake her againe , he excuseth his absence from her heretofore , by which he in her sence and feeling only to have forsaken her , when as indeed he was neere unto her , and this is implyed in the residue of the Chapter .

And thus much being said , both for the connection and division of the Chapter , into the chiefe parts and members , we come now to the sense of the words of the text as they lye :

Thou art beautifull , O my love , as Tirzah , comely as Jerusalem , terrible as an Army with banners .

In this generall description of the glorie of the Spouse , by which Christ maketh her glorious unto himselfe , he doth commend her by comparing her to two goodly Cities ,

1. To Tirzah . 2. To Jerusalem .

In the next place he doth commend her terrible fortitude , when he saith , Shee is terrible as an Army with banners .

Thou art beautiful O my love .

Christ having met with his Spouse , who laboured and sought to finde him , doth after the manner of lovers , declaring his great affections , marveilously commend her beauty : wee must understand this in a spirituall sense , for the Spouse hath no beauty , but she receives it from Christ : so that Christ doth but commend his owne beautie in the Spouse . Now as this respects Christ , it propoundeth unto us the manifestation of his unfeined and continuall love towards his Spouse . Or if we respect the Spouse herselfe , then this commendation is for her comfort ; as if Christ should say , thinke not that that surpassing beauty of thine is decayed , or that I have cast off my love and liking towards thee , by reason of thy former discourtesies , and negligence , I doe not disdaine and scorne thee for thy spots , and defilements , but as I said before , in chap. 4. 1 , 2. So I even now affirme the same still , thy beautie and thy favour is most acceptable and delightfull to me .

Hence Observe , first .

That Christ's love towards his Saints , is a beautifull , and continuall love .

Christ doth not sometimes love , and sometimes hate , but whom he loves once , he loves to the end . Although the Saints offend Christ often , yet he loves them still : he only purges them , and heales them of their spirituall maladies , which cannot be done without some smart ; but he doth not a whit lessen , or detract his love from them , though his people come upon him every day for new favours and new supplyes ; yet his goodnesse is never wearied or tired out . The love of Christ towards his Saints never decayes or waxeth cold , like the stone Asbestos , of which Solinus writes of , that being once hot , it can never be cooled againe . The love of Christ is like a fountaine overflowing , and never Jul. Solin . Poly histor. Cap. 12. dryed up : yea , though thousands , millions of his Saints presse upon him at once , yet he hath enough for them all , for the fountaine of his love is never emptyed .

Secondly note .

That Christs love towards his Saints , is not only everlasting , but an exceeding great and magnificent love .

Here behold the greatnesse of the love of Christ , who doth quite forget all offences committed against him , as if they had never been , he doth not so much as once upbraid his Spouse for her unkinde dealing ; it 's without question the Saints having experience how sweet the Lord is being made partakers of his great benefits , when the flesh prevailes upon them , are much dismayed , fearing that now they cannot be beautifull and deare in his sight . Now they have deformed themselves , how should he love , and delight in them ? Here is therefore a speciall comfort ministred , that those breathing after his presence , he doth refresh them , he doth imbrace them , he doth love them , he doth commend them , and delight in them , even as if they had never done evill against him : what a sweet gracious and exceeding love is here ? who can expresse the riches of this grace , who can be able any way to set forth this bountifulnesse of the Lord ?

Now this beautie which is thus set forth in general , whereby the Spouse is commended , by comparing her in respect of her glory , to two famous Cities .

1. To Tirzah . 2. To Jerusalem .

Thou art faire as Tirzah .

Tirzah , is the name of a most pleasant Citie in the coasts of Israel , scituated upon the River Euphates , where after that the Kingdome of Israel was rent from the house of David , Jeroboam the King of Israel , built his Palace or dwelling house there , it being the most pleasant place in all the borders of Israel : of this Citie you may reade , 1 Kings 14. 17. also 15. 21. and 16. 6 , &c. This Citie was the dwelling place of one of the 31. Kings whom Joshua conquered , Josh. 12. 24. It hath its name of pleasantnesse , or wel-pleasednesse ( being derived of a word that signifieth to accept , or like of ) because it did by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Voluit , bene volus , delectatus , placatus , reconciliatus fuit , acceptavit , contentus fuit . the pleasantenesse and beauty thereof , draw all men , as it were , to the liking thereof , which shews it to be a goodly pleasant place ; such as Kings delight to dwell in . A like beauty is here ascribed to the Spouse , being made faire and beautifull in her beloved , by the indwellings of God , and his glorious spirit , the Father , Son , and Spirit , these take up the soul for a Pallace , or delightfull place to dwell in , so that the souls of the Saints are made glorious by the indwellings of God , when he sets up his Throne there , and doth administer life , spirit , and glory . It 's added .

Comely as Jerusalem .

As for the beauty of this City , we have it much commended in Scripture , where it is called the praise of the whole Earth , Isa. 62. 7. See also Psal. 122. 3. & 48. 2 , 3 , &c. It was the place where the Lord chose to dwell , and had his Temple built there , on Mount Sion , and the Church under the New Testament is called Jerusalem , holy , and heavenly , Revel. 21. Besides forreigne Writers report it to be the most famous See Plln. Hist. Lib. 5. cap. 14. City in the East . Jerusalem signifies in the Hebrew , the sight of peace . Thus we see the beauty and glory of the Spouse set out unto us by Earthly similitudes . And though it be true indeed , that none of these things can sufficiently declare the same unto us , yet we may perceive that the Scripture hath not onely taken the most excellent things of the Land of Judah and Israel , but of the whole world , to set forth the same unto us , that so under these earthly resemblances , he might the better make us ( who are very gross and dull ) to conceive of heavenly and spirituall things . Now in that the beauty , glory , and splendour of the Spouse is set forth by these two pleasant and famous Cities , which were both places of renown . So then , comparing the Spouse to Tirzah , which was the Kings Pallace , it is as much as if he had said , I will dwell in my Church , I will be neer her , and make her the place of my residence . And as for Jerusalem , she is not onely commended for her sanctity , that she is the holy City , but also for her peace and glory above other places . Hence Observe ,

That the Spouse is made glorious by the presence of Christ , and by that peace and tranquillity that accompanies the same . The Spouse is glorious by the presence and indwellings of Christ ; this appears in that it is said , The Lord hath chosen Sion to be an Habitation for himself , he hath longed for her , this shall be my rest for ever , herewill I dwell , for I have delight herein , Psal. 122. 14 , 15. When the Lord comes to reside in the soul , to delight , and take up his rest there , to advance his Scepter , and reign there , how glorious and beautifull must the reign there , how glorious and beautifull must the soul needs be . Againe it 's said , The Lord hath chosen Jacob to himselfe , and Israel for his owne Possession , Psal. 135. 4. Meaning his Church , not onely of the Jews , but also of the Gentills . And the glory and peace of the Spouse is figured out by Jerusalem , where it is said , She is builded like a City which is at unity within her selfe , thither the Tribes goe up , even the Tribes of the Lord , to testifie unto Israel , and to give thanks unto the name of the Lord ; there is the seat of judgement , even the seat of the house of David : peace be within thy walls , &c. Psal. 122. 3 , 4. So that here he doth promise inward and outward peace , according to that of the Apostle , As many as walk according to this rule , peace shal be unto them , & mercy , and to the Israel of God , Gal. 6. 16. There can be nothing but peace , goodnesse , delight and glory , where Christ doth inhabite . Thus much for Christs assuring the Spouse of his love , by describing of her beauty : Now followeth his commendations of her fortitude and strength .

Terrible as an Army with banners .

In these words the valour and fortitude of the Spouse is set forth ; but one would thinke that this should be no great commendations , especially because the Church is resembled to a woman ; neither doth it agree to that sex , neither is it praise-worthy in them , ( as some suppose ) to strike terrour into others . But for answer , its commendable for a woman , even by her gravity and sobriety , to strike terrour and feare into such as would make them disloyall to their husbands , which thing might aptly agree to the Spouse here , and that in a double respect ; to wit ,

1. When as in respect of her Majesty , she so terrifieth her adversaries , especially false teachers , such as would corrupt her by false doctrine . Or ,

2. When as in regard of her disobedient Children , she woundeth them by the word and discipline for a while ; neither doth the Lord meane this onely , by resembling his Spouse to Armies with many Ensignes or banners , but also to set out unto us thereby , the good order and invincible force of the same . Hereby Christ doth strengthen his Spouse inwardly against temptations and the flesh : for as it is an impossible thing to prevaile upon an Army , consisting of innumerable and valiant people : so it is as hard , yea , altogether impossible to prevaile against the Church , she is of such strength , power , and courage , that though she may be assaulted , yet she can never be overcome .

Hence Observe ,

That the Saints are full of fortitude and valour .

Here the Spouse is commended for one that is terrible as an Army with banners : and in Chap. 1. she is likened to a Troop of Horses in the Charriots of Pharaoh , she is strong and prompt to the battaile : for she is as one that hath put on the whole armour of God , she standeth in the spirituall battaile , and putteth her enemies to flight . The strength of the Church was typified in that speech where it is said , when Israel abode in his Tents , according to their Tribes , encamping in the Wildernesse , his Tents were goodly , his strength was as an Unicornes , he couched as a couragious Lyon , whom none durst stir up , Numb. 24. 2. 5. Thus we see why he saith she is terrible as an Army with banners : an Army that is strong , and marcheth with Banners or Ensignes , is very terrible to their adversaries to behold ; even so is the Spouse unto the whole Army of spirituall enemies : but we must note , that the Saints are not thus strong of themselves , but in the power of God , in the power of the spirit . The Apostle teacheth , that we stand in the invincible power of his , by putting on the whole Armour of God , Ephes. 6. Thus Christ commendeth his Spouse in the generall : Now followeth his particular commendations of her in the next words .

VERS. 2. Turne away thine eyes from me , for they have overcome me : Thy haire is as a slocke of Goats that appeare from Gilead .

IN this verse we have a description of two parts or members : towit , her Eyes and her Haire . But first of her eyes , in which part we may take notice .

1. Of Christs request to his Spouse , in these words , Turne away thine eyes , &c. 2. The reason of the request , For they have overcome mee .

Turne away thine eyes from me , &c.

The words may be read two wayes : for sometimes the word is used for turning towards , as in 1 Chron. 12. 23. sometimes for turning away , as in Ezek. 7. 22. But here it is most likely to be meant in the first sence , and then we must read the words thus , Turne thine eyes over against me : that is , looke upon me , and regard me , though thou be past , yet turne thine eyes back again , that thou mayest behold me , that so I may receive comfort in the sight of thee .

There be some that turne the phrase otherwise , as thus , Turne away thine eyes from me , for they are too strong for me , or , they overcome me : giving also this sence , that Christ would have the Spouse to cast her eyefrom him , because he could hardly keep himselfe from shewing againe most manifest tokens of his love , &c. But the former sence seems to be the most plaine and simple interpretation , not onely agreeing best with the circumstances and occasion of the place , and purpose of Christ , but also standing well with the meaning of the Hebrew word , which may , and doth as well signifie to turne to , as turne from . Then the meaning is , Turne thine eyes towards me , towit , that I may be comforted and refreshed , for such is the reason here added .

For they have overcome me .

In the Hebrew these words run thus , For they have lifted me up : that is , they have lifted me up with comfort , and courage , and strength , &c. as in Psa. 138. 3. Thou hast encouraged me , or lifted me up . The Greek Translateth it , For they have made me fly : towit , as with wings . Then the sence is thus much , as if Christ had said to the Spouse , be of good comfort , looke up to me , that so I my selfe also , who am in some sort cast downe with thy heavinesse , may receive both comfort and glory by thy faith and beauty : for no question , that since the union and conjunction is so great betwixt Christ and his Spouse , as the Apostle saith in 1 Cor. 12. 12. There is also a sympathie and fellow-feeling or suffering together , as it were . Christ being afflicted with his Church , and rejoyceth at the joy thereof . So that these words declare how much Christ is ravished , and lifted up with joy and gladnesse with her looks . The Spouse had twice before declared , that she was , as it were , sick and faint through love , as in Chap. 2. 5. Also Chap. 5. 7. So Christ declareth the same strength and power of love , to be in him toward her , that so she might know there was no love lost , and therefore he useth another speech , but to the same effect , when he saith , that she had pluckt away his heart with one of her eyes , Chap. 4. 9. That is , she , with the beauty , simplicity , and chastity of her eyes , had even won his heart ; it expresseth a vehement affection of love towards her . Even so in this place , the beauty of her eyes doth affect him in a wonderfull manner . Hence Observe ,

That the beauty of the Spouse is exceeding great in Christs eyes . Here he doth very highly commend the glorious beauty of the eye of faith , and that in such a kind of speech that doth in the highest sort that can be , expresse how much the beauty of her eyes doth delight him : for even , as she said before , she was sick of love , so he saith here , that he is , as it were , overcome with love . Faith is the eye of the soul , and how excellent is the beauty thereof in the eyes of the Lord , yea , it doth as it were , ravish , and overcome him with the sight thereof . Thus much for the commendations of her Eyes : That of her Haire followeth .

Thy haire is as a flock of Goats that appeare from Gilead .

The Haire of the Spouse in a spirituall way may be meant of the multitude of believers , or the abundance of graces bestowed upon the Church . But rather by the commendations of her haire , is meant , that her thoughts , counsells , purposes , &c. are orderly composed by the Lord , whereby they are like the Haire of Goats . But having spoken largely of these words in Chap. 4. 1. I shall passe them by here . It followeth .

VERS. 3. Thy Teeth are as a flock of Sheep which goe up from the washing , whereof every one beareth Twins , and there is none barren among them .

THe spirituall Teeth of the Spouse , wherewith she eateth the spirituall dainties , and is nourished with the food , towit , the word of Christ , are as a flock of Sheep which goe up from the washing , that is , white , pure , and cleane : All which bring Twins , that is , they are all even and equall in bignes , as commonly Twins are : And there is none barren among them . He meaneth , that they were all full , and none wanting ; for as Teeth answering evenly one to another , as in respect of the upper and nether jaw is comely , when one tooth standeth not farther out then another , but are all of an equall height or evennesse , it is sometimes a beauty to the Countenance ; so it was with the Spouse . But I shall not enlarge my selfe on this , because it is Expounded before in Chap. 4. 2. where Christ speaketh the same things of the Spouse . He proceedeth from the commendations of the Teeth to the Temples .

VERS. 4. As a piece of Pomegranate are thy Temples within thy locks .

THy Temples , towit , of thy head , betweene thy locks , he speaketh of the Spouse according to the manner of women , who were wont to weare their locks out , yet so , that their Temples , notwithstanding the same , and the beauty thereof might be seene . And these are said to be like a piece of Pomegranate , that is , of a ruddy and beautifull colour . Now under this similitude is set forth the modesty , shamefastnesse , and chastity of the Spouse . This also hath been Expounded before in Chap. 4. 3. but we must know this is no vaine or idle repetition , but as having regard to the Spouse , and that in a double consideration . The first is to shew her , that notwithstanding her offence he loveth her still as before , which also causeth him to use the same words here as before . Secondly , because he knew how hard a thing it was for the Spouse to beleive , and therefore for the strengthning of her weaknesse she doubleth the words by way of repetition . Thus much for Christs commending his Spouse for her beauty : Now he proceedeth to commend her by comparing her with others , in the next verse .

VERS. 5. There are threescore Queens , and four score Concubines , and Virgins without number .

IN these words we have a more ample declaration of the glorious beauty and rich deckings of the Spouse , and that not onely in respect of her self , but in comparison above all others . Those to whom she is compared , are 1. Queens 60. 2. Concubines 80. 3. Virgines without number .

This declaration of the Churches beauty by way of comparison , is least she might seem to be disquieted in her mind , doubting that she is not in such speciall favour with Christ , as he hath profest unto her , because there are a multitude of other assemblies in the world , which by their outward , flourishing estate & freedom from all such terrors , both outward and inward , seem to be respected above her , & may seem in comparison of them to be lesse beautiful . His answer is for her better satisfaction , that there are indeed so many Queens & Concubines , & Damsels , yet she alone is acceptable unto him , he regardeth not them nor their beauty , but the Spouse is that onely one that is gracious in his sight , she is his Dove and chast Spouse , she is his Vndefiled , being cleansed and washed .

There are three score Queens , &c.

We may understand these words affirmatively , They are sixty , or by supposition , Be there sixty Queenes ? that is , though there were sixty Queenes , and eighty Concubines , &c. yet my Dove is but one , as it followeth . And for the numbers , threescore and fourescore , it is not certaine whether the allusion be to Solomons wives and concubines which he tooke at first , before he increased them to seven hundred wives , and three hundred concubines , as in 1 Kings 11. 3. as wee heard in Chap. 3. 7. where mention was made of threescore mighty men of Israel , that stand about Solomons bed . Or rather , whither a certaine number be not put for an uncertain , meaning many Queenes , more concubines and innumerable Demosels , as seven Shepheards , and eight Princes , in Mic. 5. 5. So six and seaven troubles , in Job . 5. 19. signifie many , and no definite number .

Queens were such , as were the chiefe wives of Princes , which they tooke into fellowship by solemne stip lation , and with consent and solemne rejoycing of friends : these bring dowries to their Husbands , and are such as have the government of the house with their husbands , and the like .

Concubines were secondary wives , taken for propagation of Children , but they bare no rule in the familie as wives , neither had their Children such right to inherit , as the others had , but were sent away with gifts , as is apparent by Abrahams practise , Gen. 25. 5. 6. The Hebrew word pilegesh , ( whereof the Greek Palakis , and Latine pellex is borrowed , which we call a Concubine ) signifieth a halfe wife , or a divided and secondary Wife , which was a wife only for the bed , but not for honour and government , and which were marryed without any solemnitie , or betrothing of matrimonie . Solomons wives were Princesses , and so were not his Concubines , 1 Kings 11. 3. Such a Concubine was Hagar to Abraham , and Keturah his second wife is caled a Concubine , Gen. 25. 6. And Bilha , and Zilpha , were Concubines to Jacob , Gen. 35. 22. And many other men of note had Concubines , as Caleb , Manasses , Gideon , David , Rohoboam , with many others .

Damosels were such , as were not married at all , but accompany and attend upon Queenes , and other great women , as in Ps. 45. 15. The Virgins are called the companions , to wit , of the Queen See Est. 2. 9. Suppose now that these Queens and Concubines , and their Maids of honour attending upon them , were as a man would say , without number or innumerable , yet should they not be able to match the Spouse for beauty , comelines , and glorie , but should even of their owne accord , give her place before them all : yea , though there be many Queenes of great dignitie , and attyred with costly things , and Concubines that were beautifull , and in rich attire according to the glory of Princes , and these with their Maids of honour attending upon them : so that set all these together in all their glorie , beautie , riches , yet they are nothing comparable to the Spouse whose beautie and glorie farre excelleth them all , for , it is added in the next verse , My Dove is but one , &c.

Hence Observe .

That all outward and worldly glory is not comparable to the spirituall excellency and glory of the Saints .

The Birth or the honour of the Queenes , the beautie and deckings of the Concubines , and virgins , is great and of high esteeme in the world ; but it is not comparable to the honour , beautie , and rich ornaments of the Spouse of Christ ; for she is cloathed with the glorious spirit of God , she stands adorned with the robes of his righteousnesse and glorie . The particulars of the honour and glorie of the Spouse , are mentioned in the next verse .

VERS. 6 My Dove , my undefiled is but one , shee is the only one of her Mother , she is the choice one of her that beare her ; the daughters saw her , and blessed her , yea , the Queenes and the Concubines , and they praised her .

IN this verse Christ gives a particular description of the severall excellencies of the Spouse , and how shee is incomparable honourable , beautifull , and glorious above all others , and this is declared ,

First , What she is to Christ .

1. A Dove . 2. Vndefiled . 3. She is but one .

Secondly , To her Mother , she is ,

1. Her only one . 2. Her choice one .

Thirdly , What she was to others , to wit , the Queens and Concubines above mentioned .

1. The Daughters blessed her . 2. The Queenes and Concubines commended her .

My Dove , my undefiled is one , &c.

A Dove hath been noted for chastitie , and mildnes , or innocency ; but in what sense the Spouse is compared to a Dove , hath been often times declared before : as in Chap. 2. 14. And Chap. 5. 1. So that wee need not stand upon it here . It s added .

My Vndefiled , or , my perfect one : that is , one that is washed and cleansed , and made compleate in Christ . See this also expounded in Chap. 5. 2. But the next commendation is ,

She is but one .

She is one , or , There is ( but ) one my Dove , and so this only one , is opposed to the many Queenes and Concubines forementioned , though it were the glorie of the other to be many ; yet the glorie of the Spouse is , that she is Christs only one .

The Spouse is said to be alone , as wee say in our speech , an odd one , both because shee was chosen by God , out of all the people and Nations of the world , and was most deare unto him : and also because compared with others , none of them could come nigh her to match with her .

Hence Observe .

That the Spouse is that only one , whom Christ doth preferre before the multitude of others , which in the worlds esteeme seeme never so glorious .

It is common in the world , for the wicked to magnifie themselves , as in Revel. 18. 7. where it is said , Babilon did much glorifie her selfe , and lived deliciously , for she saith in her heart , I sit a Queene , and am no Widdow , and shall see no sorrow , therefore shall her plagues in one day , death , mourning , and famine , &c. See also Isa. 47. 7. But the Spouse she is that one , that only one whom Christ hath respect unto . Thus it was said of Israel . And who is like thy people , like Israel , one Nation in the earth Whom God went to redeeme for a people to himselfe , &c. 2 Sam. 7. 23. And the Lord in respect of the Covenant he made with them , speakes thus , If yee will obey my voice indeed , and keep my Covenant ; then yee shall be a peculiar treasure unto me , above all peoples , for all the earth is mine , Exod. 19. 5. Thus it is with the Spouse ; as there is one body , one spirit , one hope , one Lord , one faith , &c. So there is but one Spouse , who is only glorious , who is only chosen and beloved , who is only deare and precious in Christs eyes . So much for the glorie of the Spouse , as in relation to Christ . It followeth .

She is the only one of her Mother , she is the choice one of her that beare her .

She is the only one of her Mother , or , one she is to her Mother , by which is meant , she is most tenderly beloved , as only Children are , see Judg. 11. 34. And Luke 8. 42. And also that she had or should have a most rich and precious portion , as the only Child or heire of her mother . By her Mother , here is meant the heavenly Jerusalem , mentioned Gal. 4. 26. which was prefigured by Sarah the free woman , the only wife of Abraham , of whom he had his only Sonne Isaac , the child of promise ; and though he had other Children by his Concubines , Agar and Keturah , unto whom he gave gifts , and sent them away , yet unto Isaac he gave all that he had , Gen. 25. 5 , 6. Now Agar typified Mount Sinai , law , letter , and bondage , for she is in bondage with her Children , Gal. 4. 25. but Sarah was a type of the new Testament , and of Jerusalem which is above , is free , which is the mother of us all , Gal. 4. 26. And therefore in Isaac , the Sonne of the free woman , was Abrahams seed called , of whom are the Children of the promise , and heires of salvation , Gal. 4. 22. Now in that here is mention made of the mother of the Spouse , we may remember as I have heretofore told you , that in the Hebrew phrase , the whole is called the mother , and the parts or members are called the Daughters : So the new Jerusalem , the Church of the first borne is called the mother , and the Members and branches thereof are called the Daughters : the holy seed is likened to a daughter , espoused to Christ , belonging to the heavenly Jerusalem , the mother of the faithfull only . It 's added .

She is the choice one of her that beare her .

The choice one , or the cleare ( the pure ) one , as the word is rendred in the next verse , cleare as the Sunne . The Hebrew word Barah , signifieth , pure and cleane from filthinesse , purged , polished , seperated , and select from others : the word is used for choice , in 1 Chron. 7. 40. And also for purging by affliction , in Dan. 11. 35. and 12. 10. so that wee may reade it , even that pure , that cleane , or that chosen one , to her that beare her . This denotes , that the Spouse is only beloved , as only Children are , that she is high and honourable in her birth , that she is heir to a rich and glorious portion .

Hence Observe .

That the Saints are rich and glorious in their parentage .

The birth , or honour touching the parentage of Queenes , and the beautie and deckings of Concubines , and Virgines , is great and highly esteemed in the world , but it is not comparable to the honour , beautie , and rich ornaments of the Spouse , she standeth alone in all excellency . It is a thing of great account in the world , to be daughter of a mighty Prince : but what is the dignitie of their birth , if it be compared with the dignitie and honour of the birth of the Spouse ? It is a divine and heavenly birth , the Saints are borne of God , and receive honour from him . The Spouse is the only one of her mother , to wit , Jerusalem that is from above , who is the mother of all the Saints in the world , and unto none else , all that be the Children of the most high . Thus wee see , how for dignitie and honour in birth , she farre excelleth all the Queenes in the world . But now the Spouse is not only excellent to Christ , as a Dove , undefiled , and his only one , and that she is one , pure , and chosen of her Mother , the heavenly Jerusalem : but also she is excellent to others that be strangers , as appeares in the next words .

The daughters saw her and blessed her ; yea , the Queenes , and the Concubines , and they praised her .

The daughters saw her , or , so soone as the daughters saw her . By Daughters here are meant the Virgins or Damosels forementioned in the former verse , and such as were spoken of in Chap. 2. 2. He meaneth by this speech , that the beautie of the Spouse is so excellent , that even at the first sight and beholding , they were constrained to confesse her , to be the most excellent and beautifull of the world : for it s added .

They blessed her , or , they called her blessed : that is , accounted her happy , as one endued with rare and wonderfull graces , even for the things which they saw at the first sight and blush in her . The like phrase wee have in Luk. 1. 48. And all generations shall call me blessed , And in Jam. 5. 11. Wee count them happy which endure , &c. To blesse is more then to praise , praise is the acknowledging any good thing in her , but blessing is the acknowledgment . It followeth .

The Queenes and the concubines and they praised her .

Even the Queenes and Concubines , to wit , mentioned in the former verse , praised her , to wit , for the exellent grace sand parts that were in her .

The Virgins that he spake of , that doe behold the beautie of the Queenes and Concubines , yea , and they looke upon their owne attire and riches : and they account these , great things : but so soone as ever they behold the Spouse , she so dimmeth all their beautie and glorie , so that they set their eyes upon her , and pronounce her blessed : yea , the Queenes and Concubines also , which glorie in their owne pompe and glorie , tool her .

Hence Observe .

That the Saints being clothed with the Spirit and glorie of Christ , are the admiration of the world . Such is the priviledge of the Saints , that many times prophane worldlings are forced to perferre the state of the godly before their owne , and to wish they were like unto them . As Saul , Pharaoh , Ealaam , and others : sometimes the Saints have been made so honourable , by the appearance of God among them , even in the sight of men , that the very heathen Nations have confessed that they were happy , God had done great things for them ; thus Israel of old was praised and accounted happy , for the manifold blessings of God upon her , whom he hath made high , above all Nations which he hath made , in praise , and in name , and in honour , Deut , 26. 19. And againe Moses faith , in Gen. 4. 6. This is your wisdom , and your nnderstanding , in the eyes of the people ; which shall heare al these Stalutes and say , surely this great Nation , is a wise and understanding people . And the people are said to magnifie the Disciples , in Act. 5. 13.

Now for the particulars wherein these doe so much praise and commend the Spouse , are expressed in the next words .

VERS. 7. Who is she that looketh forth as the morning , faire as the Moone , cleare as the Sunne , and terrible as an Army with Banners .

HEre the praises forespoken of , are set forth most gloriously , or a new state of the Church is described . They propound this Question , saying ,

Who is she , &c.

They were not ignorant , or in doubt who she was , but by this manner of speech is noted her excellency . See the like demand in Psal. 24. 8. Also Psal. 77. 13. where they demand thus , Who is so great a God as our God ? And so it was said of Christ , What manner of man is this ? Mark 4. 41. & Mat. 8. 27. So here , Who is she ? She is so beautifull and glorious that we know not what to resemble her unto . And this glory of the Spouse is set forth by fowre excellent comparisons .

1. As the Morning for her beauty and freshnesse . 2. As the Moone for fairnesse and light . 3. As the Sunne for her brightnesse and clearnesse . 4. As an Army with terrible banners , for fortitude .

1. The Spouse is resembled to the morning , Who is this looketh forth as the morning , that is , lightsom , bright , and chearfull . The morning we know is fresh and comfortable , also glorious and beautifull , as in respect of the lively and cleare colours thereof , and doth , as a man would say , more and more increase in light ; so that the Spouse is not compared , neither to the night , nor to the dawing of the day , or day breake , but even to the glory and beauty of the morning it selfe . As the morning is comfortable after the dark night , so is the divine presence of Christ to the soul , after the dark night of sin , ignorance , and affliction .

Hence Note ,

That divine presence in the souls of the Saints , is very sweet and comfortable . It is like the breaking forth of the morning , after a dark stormy night . When the soul hath been in darknesse without light , in affliction , sorrow , ignorance , and blindnesse , and then to be filled with the divine presence of Christ , for the Lord to breake forth then in light and glory ; how sweet , how comfortable , how glorious will such an appearance of God be to the soul ? thus it 's said to the Church , Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee , and the Gentiles shall come to thy light , and Kings to the brightnesse of thy rising , Isa. 60. 1. 3. The Prophet doth here allude to that glory that sometimes appeared upon the Mount , Exod. 24. 15. And upon the Tabernacle , Exod. 40. 32. And the Temple , 1 Kings 8. 11. So that when darknesse shall cover the Earth , and grosse darknesse the people , the presence of God with his people shall be life , light , and glory unto them . When the Lord promiseth prosperity to his people he saith , Then shall thy light breake forth as the morning , Isa. 58. 8. So much for the first comparison : The second followeth .

Faire as the Moone .

The Moone in her full , or most glorious shew , seemeth to be a most glorious Creature indeed : i't s called in Hebrew Lebanah , of her whitenesse and glorious bright , shining . When abundance of glory and light is promised to the Church , God saith , Thy Sunne shall no more goe downe , neither shall thy Moone withdraw it self , Isa. 60. 20. And the light of the Moone shall be as the light of the Sunne , and the light of the Sunne shall be seaven fold , Isa. 30. 26. The Moone is faire and light by that beauty and brightnesse communicated to her from the Sunne . In the Sunnes brightnesse she hath her light .

Hence Observe ,

That the Saints are beautifull , and shine in the glory and light of God . As the Moone receives all her light from the Sunne , so doe the Saints receive all their life , light , and glory from Christ the anointed one of the Father . The Apostles said of Christ , We saw his glory as the glory of the onely begotten of the Father , John 1. 12. Christ shined in the glory of his Father , and the Saints shine in the glory of Christ : they receive all their grace and light from him . Of his fullnesse we all receive , and grace for grace , John 1. 16. As Christ lived in his Fathers bosome , and councell , acted in his power , and stood in his righteousnesse : So the Saints live in the secrets of the Almighty , and partake of the righteousnesse of God in Christ , they shine in the same glory & excellency as Christ did . But now the Moon , though she be cleare and receive much light from the Sun , yet sometimes the light and glory of the Sunne is eclipsed from her : neither is she so perfectly cleare , but sometimes she hath spots , therefore it is not only said , that the Spouse is faire as the Moone , but it 's added ,

Cleare as the Sunne .

Here are the degrees of grace , the Spouse is made partaker of ; her first light is like the morning , or dawning of the day , the second beauty like the Moon , which borroweth her light of the Sunne ; the third degree like the Sunne it selfe in brightnesse . The Spouse is cleare , or pure as the Sunne , as it is said . The path of the just is as the shining light , that shineth more and more untill the perfect day , Prov. 4. 18. He meaneth not that the Spouse is alone , and simply , as the Sunne hath not her light from any other , but that she is glorious and wonderfull of majesty , and that she stands in the same glory and majesty as Christ did . In Christs transfiguration it 's said , that his face did shine as the Sun , Mat. 17. 2. & Revel. 1. 16. It is said , that his face shone as the Sun shineth in his strength . In a word , under these speeches the holy spirit would not onely note the growth of the Spouse , by comparing her to the morning , but the excellency and glory of her by resembling her to the Moone , yea , to the Sunne , the most excellent and glorious of all that heavenly Creatures that we doe behold . Christ himselfe is the Sunne of righteousnesse , in whose glory and excellency the Church shines . Hence Observe ,

That the glory and excellency of the Saints is the same with the excellency and glory of Christ .

The Spouse is not onely like the joyfull morning , pleasant and comfortable , and like the Moone that receives light from another , but is also glorious and excellent as the Sun of righteousnesse himselfe . The Saints are said to but on Christ , Gal. 3. 27. And the woman ( which is the Spouse ) is cloathed with the Sun , Rev. 12. 1. That is , she is cloathed with Christ , with his righteousnesse and glory . Thus the Armies which were in Heaven following Christ , are said to be cloathed in fine linnen , white and cleane , Rev. 19. 14. They are cloathed with the same annointings , and the same spirit , that Christ is , as the Apostle testifieth , that as he is ( to wit , Christ ) So are we in this present world , 1 John 4. 17. The last commendations in the verse followeth .

And terrible as an Army with banners .

The Spouse was glorious in her terrour and fortitude , she was an amazement and trembling to all her spirituall enemies , pulling downe with spiritual weapons Strong holds , &c. 2 Cor. 10. 4. The people of Israel were a type of the spirituall Church , who were a people saved by the Lord the shield of their helpe , and the Sword of their exceliency , Deut. 33. 29. God cast the dread of them , and the feare of them upon the Nations under the whole Heaven , who heard the report of them and trembled , Deut. 2. 25. The people heard and were afraid , sorrow tooke hold on the Inhabitants of Palestina ; the Dukes of Edom were amazed , the mighty men of Moab trembling , took hold upon them , all the Inhabitants of Canaan melted away , feare and dread fell upon them , by the greatnesse of thine arme they shall be as still as a stone , &c. Exod. 15. 15 , 16. Having spoken of this more largely in the first verse of this Chapter , I shall passe it here , and proceed .

VERS. 8. I went downe into the Garden of Nuts , to see the fruits of the Valley , and to see whit her the Vine flourished , and the Pomegranate budded .

THese words containe an answer to an objection : The objection may be thus framed according to the answer . How commeth it then that you withdrew your selfe from me , if not because you would forsake me for my former negligence ?

His answer is , that he went for other ends .

1. To visite his Garden , and see the fruits of the Valley , &c. 2. To call her back from her mourning and dolefull wandring .

The first is declared .

First , By the place unto which Christ went : he did not altogether depart from his Spouse , but went into the Garden , that is , into the Assemblies and meetings of his Church .

Secondly , This is farther explained by the ends for which went downe into his Garden , which was ,

First , to see the plants of the Valley , to wit , humble spirits , and such as are nothing in themselves , but rely wholly upon grace .

Secondly , to see all the Members of his Church : both such as resemble the Vine , if they were towards the fruits of righteousnesse , and also such as resemble the Pomegranate Tree , if they were but budding forth , as it were .

I went downe into the Garden of Nuts .

Christ maketh mention of going downe unto her ; he speaketh of a time past , even that time which is mentioned in the former Chapter , when he found her a sleep . The Spouse is called a Garden , I went downe to the Garden . And here it is Translated , The Garden of Nuts , being generally so taken by the Hebrew Rabbies . The word Egoz is not found in all the Scripture , but in this place . We may take it for those aromaticall Trees and fruits ( such as Christs Gardens are planted with , Chap. 4. 12 , 13. ) and so it 's to be understood of that fruit which we call Nutmegs , and the like .

Or , we may take the words thus , I came downe to the faire dressed Garden . For Egoz which is taken to be the Nut , may be derived of Gazaz , which signifieth to cut , or sheare . And so it seemeth most fit to take it thus , and it rather standeth both with the etimology of the Hebrew word , and also most agreeable to the circumstance of the place , because afterwards he mentioneth Vines . Pomegranates , and such like , with which men are wont to plant their Gardens , and not so commonly with Nut Trees , which are not so much of account and estimation . And so I say we may take it , I went downe into the dressed Garden , for by this speech may be understood all the cost and labour which the Lord bestowed upon his Vineyard , by planting , watering , dressing , and bestowing all manner of labour and cost upon it , that it might be fruitfull : In this the Lord shewed that he did not out of loathsomnesse and wrath desert from his Spouse , but rather of a very earnest desire that he had to finish the heavenly marriage betweene them , and therefore he comes down to make her as a well-dressed Garden .

Hence Observe ,

That Christ doth not withdraw from his Spouse in everlasting displeasure , but rather to manifest his everlasting love unto her . Hence it is that Christ saith here , I am come downe into my Garden , he speaketh according to the manner of men , who in the Summer time come to see their workes thrive and prosper : so that it is as much , as if Christ had said , Thou shouldst not have been dismaid ( O my Spouse ) that I departed from thee , for therein I deale but with thee , as good Gardeners and Vine-dressers deale with Orchards , gardens , and vineyards , who comming ( perhaps before the time of fruit ) to looke for fruit , and finding none depart , not for ever , but till another convenient season , when they may receive fruit . So that Christ will not lose his lalabour and cost bestowed upon his Spouse , owners of their gardens and orchards : but he will come expecting fruit , and making fruitfull , as the following words doe farther hold forth , where wee have the end of Christs going downe to his garden ; to wit :

To see the fruits of the valley , and to see whether the Vine flourished , and Pomegranates budded .

To see the fruits of the valley , &c. there had been much bestowed upon the Spouse to make her fruitfull , and now Christ takes a view of her fruitfulnesse , to see whether shew answered the labour and cost he did bestow upon her .

Fruits here properly meane , the greene , or first ripe fruits , such as are come to maturitie at the beginning of the yeare , or spring time ; so that after the cold stormie winter of darknesse , ignorance , and tribulation , comes the chearefull Spring of grace , and glorie in the Church . But it is added .

The fruits of the valley

The Hebrew word here translated valley , signifieth a River , or Brooke , and a Valley also , through which a River or Brooke , did , or might runne ; because men commonly plant there , as in a place they take to be most plentifull and fruitfull : so that the Church is scituate low , as in a valley , or streams where pools and streams of water are , to make them fruitfull . It was the custome of men in the hot easterne Countries , to plant gardens and Orchards neere streames and pooles of water , as wee may see in Eccles. 2. 6. And Ezek. 31. 45. It followeth .

To see whether the Vine flourished , and the Pomegranates budded .

Those that plant Vineyards and Orchards , &c. they doe not only looke to see the growth of their grafts and plants , but also their fruits , whether they were then ripe : so he , speaking after the manner of men , did wait whether his Spouse were glorious in fruitfulnesse , whereof he had forerunning signes , even as the flourishing of the Vine , and budding of the Pomegranates , were tokens of the winter past , and the Summer comming on : which order Christ observeth , Mat. 24. 32. So the whole sum of this verse is thus much ; that Christ visited his Church , to this end to make her fruitfull , and then comes expecting of fruit from her , even fruits of union and communion .

Hence note .

First , That Christ useth all meanes to make his Church a fruitfull Spouse . For , he doth visit her , and plants her in the valley , to wit , in the midst of streames of living water .

Secondly note .

When Christ hath used meanes to make his Spouse fruitfull , he expects fruit from her .

He come to his Spouse , and doth observe the time , even the time of springing , when the Plants and Trees sprout and bud , and their fruits begin to appeare , for both the observations , see Isa. 5. 1 , 2 , 3. But notwithstanding Christ did thus expect fruit from his Spouse , yet sometimes she is faulty , and doth not answer Christs expectation , and Christ seemes to tell the Spouse , that by reason of her former sleepie condition , there was no such flourishing of the plants , as ought to have been , as appeareth by the next verse .

VERS. 9 Or ever I was aware , my soule made me like the Chariots of Amminadab .

WEE may take these words to be the continued speech of Christ , : or , ( as some thinke ) to be spoken of the Spouse . If wee take them for the words of Christ , the sense wil be thus .

Or , ever I was aware , or , I knew not , or , wee may reade When I perceived not these things . viz. the Vine to flourish , and the Pomegranate to bud , &c. when I perceived not such a flourishing of plants , as ought to have been : then Christ puts in his helping hand , as in the following words .

My soule made me like the Chariots of Amminadab My soule made me , or my soule put me ; that is , my loving affection and tender heart , put me upon some meanes to help my people . This manner of speech noteth an earnest desire , and strong affections , as my soule loveth , Chap. 1. 7. and my soule hateth , Isa. 1. 14. My soule is joyful , Isa. 61. 10. And the like . Christ hereby declareth with what earnest affections he was stirred up to awake and help his Spouse : he doth not love to see her in a darke low condition , but makes hast to comfort her , which is expressed by the following metaphors .

My soule made me like the Chariots , &c.

Made me like , or , set me upon Chariots , that is , yeilded me good and sure meanes to be carryed and borne up . The peoples conversion unto Christ , is called a bringing of them Vpon horses , and Chariots , for an offering unto the Lord , Isa. 66. 20. So that Christ is as Chariots to his people , to help and sustaine them by his Spirit : Chariots were used in warres , Joshua 11. 4. and when God threatneth venegeance unto the wicked , he saith , he will come with his Chariots like a whrile-wind , to render his anger , &c. And the Propets of old , were called , the horsemen and Chariots of Israel , 2 King . 2. 12. All which notes that they were for strength and support , by these Christ is here said to carrie , sustaine , and succour his people . Neither doth this only note the meanes of Christs comming to help his Spouse but in the following words , the speed that he made .

The Chariots of Amminadab .

The Hebrew Amminadab signifieth my willing people , or , my princely and noble people : that is , As they that be my bounteous , noble , and free , hearted people , do the things that they doe cheerefully , and therefore with the more expedition and speed then others : so I came cheerefully , and with a ready mind , after I had once resolved upon the matter , to see and comfort my Spouse . Thus Christs people are said to be a willing people in the day of his power , Psal. 110. 3. that is , they are sustained with a free or princely spirit . The verse being opened , let us observe hence .

First , That Christ absenteth himselfe from his Spouse , no longer then it shall be for her good . For here he saith , When I perceived not those things , to wit , the Vines to flourish , &c. My soule set me , &c. I was restlesse untill I came to visit my Spouse . It is with Christ , as it was with Joseph , who though he refrained for a while from his Brethren , yet he could not long conceale , but he must disclose himself unto them : so though Christ doth somtime seem to withdraw from his people for a while , and that for their good , yet he absents himself no longer then needs he must , and after returnes with lager manifestations of his love and favour then before he shewed .

Secondly , Observe .

When Christ comes to raise his people out of a low and darke condition , he comes with power , strength and speed . My soule made me like the Chariots , &c. Chariots are for strength and speed . Christ comes to comfort and support , as with Chariots .

Thirdly , Christs people are a bounteous , noble , willing , and free hearted people .

These are they that follow the Lamb , and serve the Lord freely and willingly , and not of necessitie and constraint : so it s said of Christs Subjects , in Psal. 110. 3. his people shal be willing in the day of his power , then there needs no coaction or compulsion used to draw them , to the obedience of Christ , but they are drawne by the Scepter of his Spirit , swaying their hearts by the sweet drawing of his Spirit , and grace .

It followeth , as before Christ had declared his purpose and resolution of his returning to the Church to comfort her and support her : so now he sheweth what he spake , when he came to her , in the next verse .

VERS. 10. Returne , returne , O Shulamite , returne , returne , that wee may looke upon thee : what will yee seem the Shulamite ? as it were the company of two Armies .

IN the former verse , Christ declared his earnest affection , and willingnesse to visit , and comfort his people , which thing is made more manifest here in this verse , by the description he maketh of his recalling her , and of the effects following .

Christs recalling of the Spouse is declared .

1. By the manner . 2. By the matter .

In the manner we may note .

First , The earnest affections of Christ , in that he doubleth his expression , saying , returne , returne , &c. and this doubled twice , to shew the earnestnesse and certainty of his desire .

Secondly , By the Epithite Christ is pleased to give his Spouse , calling her Shulamite , which is from her peace and perfection .

As for the matter , it is , that the Spouse should returne to her former feeling and comfort in Christ , and this is declared by the end , to wit , That we may look upon thee , that Christ & his friends , may behold the beautie and glorie of the Spouse .

Lastly , The effect of all is this , that Christ and his friends doe admire her glorie , which admiration is expressed by a question , and an answer .

The Question is , What shall wee see in the Shulamite ?

The answer is , as it were the company of two Armies .

Returne , returne , &c.

These are the words of Christ , unto his Spouse , who in seeking of him , had , as one would say , gone beyond him . And this calling of her back againe , is expressed unto us under the similitude of an earthly man , who as it were a farre off , calleth and shouteth , even as loud as he can , by words and speech , to bring back such as wander out of the right way , hereby is signified the earnestnesse of Christ , to call home his Spouse unto himselfe .

Hence Observe .

First That Christs voice is an effectuall meanes to convert us unto himselfe .

Christs voice speakes spirit and life to the hearers ; for his words are spirit and life . And therefore Christ himselfe saith , in Joh. 5. 25 , 28. That the houre was comming , and then was , when the dead shall heare the voice of the Sonne of God , and they that heare shall live , and they that are in the graves ( of sin , ignorance , earth , and flesh ) shall heare his voice and come forth , &c.

Secondly Observe .

When Christ calls any by his voice , to returne unto him he cals earnestly and effectually .

When Christ commeth and calleth at the doores of our hearts , he will take no deniall , he will not be put off with any delayes or denials whatsoever : but makes his voice to be heard , and cals aloud , untill we heare , and returne unto him . Here he doth as it were double and treble his speech , by repeating the word returne , foure times . Now followeth the title he giveth the Spouse .

O. Shulamite .

Under this title , he declareth the peace and perfection of the Spouse , as Solomon ( which in Hebrew Shelomoh ) had his name of peace , because he was a figure of Christ , the Prince of peace , and Jerusalem was also called Shalem , or Salem , Psal. 76. 3. which signifieth peace , Heb. 7. 2. So here the Spouse , called upon to returne , is named shulamite , or Shulamitesse , of her peace with God in Christ . Now because this hath some reference to Jerusalem , some doe apply this to the calling of the Jews , as it 's foretold , Rom. 11. 25. But wee may apply it to the new Jerusalem , the generall assembly , and Church of the first borne . And then it notes the peace and perfections of the Spouse .

Hence observe .

That the Saints are perfect in peace and union with Christ .

Christ hath raised his Saints , by the lively quickning voice of his spirit , and hath made them sit together with himselfe in heavenly places , Ephes. 3. 6. And the Saints are said to be , compleat in Christ , Col. 2. 10. And to be compleate in the will of God , Col. 4. 12. Againe .

Secondly Observe ,

That Christ useth all manner of sweet and loving speeches , to perswade his Spouse to returne unto him .

Here he saith , O my Shulamite , or , my perfect one , for all which see before in Chap. 5. 1. where he saith , my love , my dove , my undefiled , &c.

Thus much for the manner of Christ's speech . Now for the matter of it , that she might returne to feele her former comfort , which is declared by the end : to wit .

That we may looke upon thee .

That we may looke upon thee , or , let us see ( or view ) thee : this meaneth a looking on with delight , and joy . Now Christ speaketh this in his owne name , and the name of his friends whom he mentioned before , vers. 9 , for he is desirous that they also with himselfe , may be partakers of the beauty and glory of the Spouse : this being also spoken , according to earthly customes , for as the Bridegroome hath his friends , whom he would make partakers of the glory of his Bride , so the Bride hath hers , whom she would be glad to have beholders of her excellency and glory likewise . The friends of the Bride are her fellow-members , whom she would make partakers with her selfe , to behold the majesty and glory of Christ her head . The Bridegroomes friends may be said to be the same , whom he would have to behold the glory , riches , and inward beauty of his Spouse . Thus the faithfull are called the friends of Christ , in John 15. 15.

Hence Observe ,

That Christ delighteth that himselfe and his friends , should behold the excellency , riches , and beauty of his Saints . Returne , that we may behold thee , that we may see thy inward beauty and glory . It is sin that obscureth the Saints , but it is the riches of grace and glory that Christ delighteth to see in his Saints . The end of all this followeth , towit , the admiring of the Churches glory .

What shall we see in the Shulamite ? As it were the company of two Armies .

Christ turneth his speech to his friends , by asking of this question , What shall we see , &c. or , would you looke , &c. This question is onely to stir up attention and affection in the hearers , that they might be witnesses of the Churches glory . This is exprest by way of demand , the answer is made by Christ himself .

As it were the company of two Armies .

As the company , or , as the dance : that is , a company 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chorus dances , or Flutes ; sometime it signifies ; the company it selfe of Dancers . of dancers that leap and dance for joy . It is said concerning the peoples spirituall deliverance , O Virgine of Israel , &c. thou shalt goe forth in the dance of them that make merry : then shall the Virgines rejoyce in a dance , Jer. 31. 4. 13. So it notes joy and rejoycing like the company , or dance of two Armies .

Of two Armies .

The Hebrew Mahanaim signifieth the company of two Armies , or , two Camps that meet . When Jacob met Laban , Genes. 32. 1 , 2. the Angells of God met him , and when Jacob saw them , he said , This is the Lords Host , and called the place Mahanaim . Unto this joyfull meeting of these two Armies of Jacob , doth Christ liken his Spouse unto . Hence Note ,

That the meeting of Christ and his Saints , is a joyfull meeting . It 's like the meeting of Jacob and his Army of Angells . The Spouse is set forth by an excellent order , like a company of Armies pitching their Tents . The comming in of the Saints unto Christ is like a troup of dancers , like unto that number , and with the same joy , wherein the people returning to David , did receive him with great joy and comfort , as he did comfortably entertaine them ; and all this was done at Mahanaim , as appeareth , 2 Sam. 19. And thus Christ comforteth his Spouse , and rejoyceth himselfe by beholding of her holinesse and glory : here is a most joyfull meeting , a glorious sight . Thus endeth the sixth Chapter .

Canticles . Chap. 7.

Vers. 1 , 2 , 3 , 4 , 5 , &c.

How beautifull are thy goings with Shoes , O Princes Daughter ? The joynts of thy Thighs are like Jewells , the worke of the hanas of a cunning Work-man .

Thy Navell is like around Goblet , which wanteth not liquor : thy Belly is like an heap of Wheat set about with Lillies .

Thy two Breasts are like two young Roes that are Twins .

Thy Neck is a Tower of Ivory , thine eyes like the Fish-pools in Heshbon ; by the gate of Bath-rabbim : Thy Nose is as the Tower of Lebanon , which looketh toward Damascus .

Thine head upon thee is like Carmel , and the haire of thy head like purple : The King is held in the Galleries , &c.

HERE' 'S another commendation of the Spouse by her severall parts : If it be demanded why it is so , seing there is no new thing fallen out between the former commendation and this ? The answer is this , here is a new occasion notwithstanding , of praising the Spouse : for the former was to comfort her , and to raise her up after her affliction and sorrow , by assuring her that she was even as precious and beautifull in his eyes , as she was before her unkind dealing . And now having in a short digression answered all the doubts that the Spouse might make , shewing that his withdrawing himselfe was for her good , even to call her to a more neer communion with himselfe . And now this commendations which is from the feet to the head , sheweth how comely and delectable she was in her returning unto him ; so that here is declared the judgement that Christ still retaineth of his Spouse , by prosecuting the commendation of her , in the rest of her members : to wit , Her Feet , her Thighs , her Navell , her Belly , her Breasts , her Neck , her Eyes , her Head , her Stature , her Mouth , and now her heart is setled and established , she resteth secured that Christ and she shall never be separated , that she shall never fall from grace , neither will her beloved fall from his love .

The particular members of the Spouse are here described in another order then before , in Chap. 4. and Chap. 6. for there the commendations began at her head , and so descended to her lower parts , even to her feet ; but here it begins at her feet , and to other parts upward unto her head .

Some thinke this description was made by the friends of the Spouse , spoken of in the former Chapter , because Christ is spoken of as another or third person , as in Vers. 5. & 9. but we may take it for the continued speech of Christ , making an end of the commendations that he began in the former Chapter . Let us come to the particulars themselves .

How beautifull are thy feet with Shoes , O Princes Daughter ?

The Shulamite or Spouse of Christ is here admired for her beauty and Ornaments , that her beloved hath furnished her withall , and it 's expressed thus .

How beautifull are thy feet , &c.

The feet are the instruments of walking too and fro , we may read , How beautifull are thy goings , &c. Sometimes by the feet are meant sound affections , as in Eccles. 4. but here we may take it for her obedience and faith , and walking in the truth , being now set free by the Sonne , as in John 8. 32. walking in the liberty of Christ , Gal. 5. 1. And it 's added ,

How beautifull are thy feet with Shooes .

To goe bare-footed was a signe of Captivity and affliction , Isa. 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church , he saith , I shod thee with Badgers skin , Ezek. 16. 10. The feet of those that preach the Gospell are said to be beautifull , Rom. 10. 15. So here , the Spouse in her returne to Christ , is said to be also beautifull , being as it were , shod with the preparation of the Gospell , Ephes. 6. 15. By the knowledge and obedience of which , she is set in the way of Christ , whereby her feet and goings are beautifull and glorious . Hence Observe ,

That the Saints in their returning to , and walking in Christ , are very beautifull and glorious in their goings . It is a glorious thing to walke in Christ , to walke in the Spirit : those that thus walke are said To make straight paths for their feet , Heb. 12. 13. Sin is called our owne wayes , and crooked wayes , that are not good , but to walke in Christ , and in the spirit , is to walke in beautifull paths . When we walke in darknesse and bondage , we walke as it were , without shooes , bare-footed , but when we walke in the knowledge and counsell of God , then we walke , as it were , with shooes , being shod with the preparation of the Gospell . Thus much for the glory of her walkings , her honour is yet further set forth in that it 's said ,

O Princes Daughter !

The Hebrew Bath-nadeb , signifieth Daughter of the beautifull , or , Of the Prince or noble : then we may read , O bounteous Princes Daughter . Princes are named bountifull , as being free , liberall , and willing to doe good to others . To be a Sonne of Belial , is to be of a wicked disposition , Deut. 13. 13. And to be the Sonne of a Noble , is to be of an ingenuous and noble disposition , Eccles. 10. 17. Hereby is noted , that the Spouse is of a Noble race , of a free disposition , ready to communicate to others of the grace she hath received .

Hence Observe ,

That the Saints are of a noble parentage and disposition . These are they which are not borne of blood , nor of the will of man , nor of the flesh , but of God , John 1. 13. The Spouse is called the Kings Daughter , Psal. 45. The word which dwelleth in us , is called the word of the Kingdome , because it brings a Kingdome with it : and the Saints are called Children of the Kingdome : The Kings Daughter is to be borne , not according to the flesh , but according to the promise : like Isaac , which was Heire to Abraham in his house , whereas Ishmael and his Mother were cast out of doors . The Apostle affirmeth that the Saints are not Children of the Servant , but of the free woman : And John saith , We are born of God , and his seed remaineth in us , 1 John 3. 9. As by seed man is borne of carnall conception , so by the Spirit he is born of spirituall regeneration . And as the Saints are of an honourable birth , so they are of a noble ingenuous disposition , they are free and ready to communicate . When the restauration of glory is promised to the Church , it is said , that ( Nabal ) the foole , or vile person , should no more be called ( Nadib ) liberall , or bountifull , Isa. 32. 5. That is , the fool or vile person shall no more be called a Prince , or one that is bountifull , but he shall be called such as he appears to be in his Villany . Thus much for the commendations of the feet of the Spouse , with the Epithite given her , O Princes Daughter : now followeth the praise of her Thighs , in the next words .

The joynts of thy Thighs are like Jewells , the worke of the hands of a cunning work-man .

The Originall word here Translated joynts , is not found elsewhere in Scripture ; it signifieth turnings , or things that doe compasse about . Some understand it of the Girdle wherewith the Spouse was girded , which they did use to weare in old time , lower by much then we doe , even upon their Thighs , as appears by Psal. 45. 3. Or about the loynes , as Mat. 3. 4. And the Apostle useth the same phrase , when he saith , Gird up the loynes of your mind , and be sober , 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth , Ephes. 6. 14.

But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs : these may be taken for the whole Spouse , and all her parts , every part having in it comelinesse , beauty , glory and strength : noting the upright , goodly , and glorious stature , and gesture of the Spouse , who walketh in a due and comely posture . These her Thighs ,

Are like Jewells .

Jewells are very fine and costly : if we refer it to the Girdle , it shews the finenesse and sumptuousnesse of it , but if to the Thighs , then it notes they were neat , and comely . It 's added .

The worke of the hands of a cunning work-man .

The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship : So we may read it , The worke of the hands of a cunning Artificer , or , faithfull Craftsman : this is added , to note the excellency of the work or frame of the Spouse , even like unto Jewells that have most cunning and curious workmanship bestowed upon them : such is the glory , comelinesse , and beauty of the Spouse , and of her particular members . Hence Observe ,

That the frame and proportion of the Spouse , with all her particular members is very beautifull and glorious . It 's like the curious workmanship of some cunning Artificer in Jewells and precious stones , curiously cut and wrought out . The Churches proportion , gesture , stature , walkings , and conversations , is the divine and gracious workmanship of God , The worke of his hands , Isa. 60. 21. So that God himselfe is the chiefe Artificer , to frame this heavenly work upon the soul . As Bezaliel , and Aholiab , were filled with the Spirit of God , in wisdome , understanding , knowledge , and Workmanship , to find out curious works , to worke in gold and silver , and the art to set stones , for the making of the Tabernacle , and the Mercy-seat , and Aarons Garments . So the Lord by his glorious Spirit , doth make his Spouse a more beautifull frame then Aaron was , by that divine work of Spirit , life and glory , that he frames and sets up in the soules of his .

It followeth .

VERS. 2. Thy Navell is like a round Goblet which wanteth not liquor : Thy Belly is like an heap of Wheat , set about with Lillies .

THe Spouse being before commended for her walking in the Gospell , and in the truth of Jesus : she is now further praised for her propagating the glorious truth to others , and therefore she is here compared to a woman conceiving and nourishing her Children . The Shulamite , or Spouse of Christ is first commended by being likened to a woman with child , travelling with , and bringing forth Children . And secondly , nursing them with the Breasts of her consolation , as 't is said , Isa. 66. 11. First it 's said ,

Thy Navell is like a round Goblet , &c.

The Navell is that by which the Child is nourished in the womb , and this is set forth by the forme of a round Goblet , or , cup of roundnesse , that is , very comely and beautifull to the shew , as we see Globe Glasses , or standing cups are , that be made after that fashion . It 's added .

Which wanteth not liquor .

This shews the cup to be plentifull , that is , full to the top , and overflowing , as David speaks , Psal. 23. 5. Or , we may read the words thus , Let not the liquor faile , as though in earnest affection of desire , there were a wishing for a constant and full supply of grace , towit , that the womb of the Spouse compared to a round cup , might never decay or be consumed , but rather that it might be like the Widows pitener of Oile mentioned , 1 Kings 4. 2.

The word translated liquor , signifies mixture , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mixtio , commixtio , complexio , Temperamentum : vinum aqua mixtum ita ut duae sint partes aquae una vini tantum verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Misceretemperare . is , liquor mixed , and so made fit for nourishment ; for in the hot easterne Countrie , they used to mixe their wine , sometimes with water , and sometimes with milke , to allay the heat thereof : so wisdome is said to mingle her wine , Prov. 9. 2. And in Chap. 5. 1. Christ dranke his wine with his milke . And there is mention made of spiced wine , Chap. 8. 2. that is , mingled with spice to make it the more refreshing & comfortable . The Navel therefore not wanting mixture , denotes the abundance of supply of spirituall nourishment in his Spouse , for the cherishing of her young ones : she is not destitute of food , &c.

Hence Observe .

That the Spouse is supplyed with abundance of divine grace , to nourish and cherish her owne Children .

The Lord by his Spirit and graces , doth furnish the Spouse to feed and refresh her owne Members . She hath wherewithall to nourish them , as it were in the wombe , and also strength to bring them forth . Hence it is , that the Apostle in preaching the Gospel is likened to a Father that begetteth , as in 1 Cor. 4. 15. For though you have ten thousand instructers in Christ , ( saith he ) yet have yee not many Fathers : for in Christ Jesus I have begotten you through the Gospell . And sometime he is likened to a Mother , where he saith , My little Children of whom I travell in birth , untill Christ be formed in you , Gal. 4. 19. As if the Apostle had said , ye are my children , whom with much paine and travel , I formerly brought forth to Christ , but you have corrupted your selves againe , and fallen from your former profession ; and therefore now I travell with you again , till Christ be againe formed in you , and you receive the right shape of Christians . And againe , sometimes the Apostle is compared to a Nurse that cherisheth her Children , when he saith , Wee were gentle among you , even as a Nurse cherisheth her Children , 1 Thes. 2. 7. that is , wee were tenderly affected , as a Nurse that beareth with a froward Child , and patiently taketh all paines with it , as if she were the mother . By all this , wee see that the Lord makes his Spouse as a Mother , or a tender Nurse , unto whom he communicateh all good things , for the nourishment and refreshings of the Saints . It followeth .

Thy belly is like an heap of wheate , set about with Lilies .

The fruitfullnesse of the Spouse is resembled by an heap of wheate , and her pleasant sweetnesse is resembled by the Lilies . A farther supply , & growth in grace is here noted , by likning the belly of the Spouse to a heap of wheat : for , in the harvest , they gathered their Corne together into heapes , Ruth . 3. 7. Mich. 4. 12. 13. now her belly likened to such a heape of wheate , denotes the spirituall harvest being come , she was ready to bring forth abundance of fruit , having great store of good issue , like a wheat heap ; her belly is farther praised , in that it s said , it was

Set about with Lilies .

In Judea , their corne flooers were in open fields , and therefore were hedged about for defence : so the belly of the Spouse being big and ready to bring forth fruit , is beset with sweet and comfortable Lilies , for the encrease of her comfort and joy , : so that the Spouse is , as it were invironed about with grace and protection .

Hence note .

That the Spouse hath not only the juice of grace abundantly to nourish her Children ; but is becompassed with sweet mercies and comforts .

It is said that the Harlots way is hedged with thornes , Hos. 2. 5. but the Spouse is beset with sweet Lilies : God doth comfort and protect his Spouse with love , sweetnesse and mercy .

It followeth .

VERS. 3. Thy two Breasts are like two young Roes that are twins .

THis is a farther commendations of the Spouse , her breasts are set forth to be fresh and lusty , whose milke is not consumed with age or yeares : for they are said to be like the twins of a Roe-buck ; that is , they are equals even , one of them is not greater then the other . Equallitie in womens Breasts make much for the beautie of them . These Breasts of the Spouse , are such as minister sweet consolations and refreshings to such as are Babes in Christ , who suck the sincere milke of the word , as it is in 1 Pet. 2. 2. So the Children of the Church are said , To suck and be satisfied with the breasts of her consolations , and that they may milke out , and be delighted with the abundance of her glorie , Isa. 66. 11. See the words of this verse also expounded before , in Chap. 4. 5. where the words , and also the sense are the same , as here in this resemblance ; wherefore I shall passe to that which follows .

VERS. 4. Thy neck is as a Tower of Ivory , thine eyes like the fish-pools in Heshbon , by the gate of Bath-rabbim : thy nose is as the Tower of Lebanon ; which looketh toward Damascus .

IN this verse there is commended three several parts of the Spouse , viz. her necke , her eyes , her nose .

Thy neck is as a Tower of Ivory .

This comparison doth not much differ from that former , where he saith , Thy neck is as the Tower of David , built for an armorie : saving that there he respecteth strength and force , making mention of the sheilds of mighty men : but here by saying it was of Ivory , he meaneth , that it was white and pure , as being made of pure matter , and of a cleare colour , the Ivory being of a cleareare white . The neck being compared to a Tower is meant streight and upright : and as it was commended before for strength ; so here for beautie . So then wee may understand by this comparison of the Shulamitesse , her neck being likened to a Tower of Ivory , the power and glorie of the Church , in respect of the clearenesse and puritie of her doctrine , and upright judgements , whereby her Children are guided and governed , with sweetnesse , peace and liberty .

Hence Note .

That the Saints are glorious , in respect of those divine discoveries of truth , that Christ doth manifest unto them .

Christ tels the Jewes , That if they would continue in his word , they should be his Disciples indeed ; and they should know the truth , and the truth should make them free , Joh. 8. 31 , 32. The knowledge of the truth is so excellent and glorious , that it frees the Saints from the servitude of men , 1 Cor. 7. 23. from the service of sin , Rom. 6. 6. And therefore it s promised that the Church should be loosed from the bands of her necke , Isa. 52. 2. The people of Israel in the time of their captivitie , were such prisoners and captives , as were wont to be fastened one to another , as beasts in a yoake , Lam. 1. 14. So the Saints are yaoked and chained , untill the spirit of truth come to set them free : and when freedome is wrought , it is very glorious . It followeth .

Thine eyes like the fish-pools in Heshbon , by the gate of Bathrabbim .

The eyes of the Spouse were commended before in that they were like to Doves eyes , in chap. 4. 1 so here by fish-pooles is meant water of life : Now Christ doth not only note out hereby the pleasantnes of the eyes of the Spouse , as in respect of the colour and beautie , but also commendeth them for the necessary use of them , even as fish-pooles , or pleasant waters were in those hot and drie Countries ; and pools have their name of blessing , Judg. 1. 15. because they were filled with raine , the blessing of God , Ezek. 34. 26. and therefore these Pooles are said to be in Heshbon .

Heshbon was a Citie beyond Jordan , in the County of Sihon King of Amorites , where Sihon himselfe reigned , as appeareth , Josh. 9. 10. Also Josh. 13. 10. 21. It was also scituate in a goodly fertile Country , which the Rubenites possessed , Numb. 32. 34. 37. Heshbon by interpretation signifieth an arteficiall devise , or computation : so that wee may understand them of pooles artificially made . It is added .

By the gate of Bath-rabbim .

The Hebrew Bath , is as much as to say the Daughter , and Rabbim is of many : that is as much as to say the daughter of many , this seemeth to be meant of the multitude , that should repaire to the Spouse , even as great numbers came to those fish-pooles : Here he alludes to the custome used in those dayes both of the Judges and people , who did sit in the gates , Ruth . 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore these fish-pools may be thought to be neere some gate of a Citie , where many peopole assembled . Thus the Spouse is commended for her cleare discerning of the truths of God .

Hence Observe .

That the spouse is glorious in her spiritual sight and discernence of the truths of Christ . She hath light in her selfe and walks in the light : she is also able to see into her owne wayes , and the wayes of others . Christ is said to be given for a light to the Gentiles , Isa. 42. 6. And so is the Spouse also , in that it s said , The Gentiles shall come to her light , and Kings to the brightnesse of they rising , Isa. 60. 3. Thus the Spouse is not only cleare and pure in her owne judgement and knowledge , like the pooles of Heshbon , but her light and glorie shines forth to others , even , as at the Gates of Bathrabbim , to wit , at the greatest concourse of people . It followeth .

Thy nose is like the Tower of Lebanon , which looketh toward Damascus .

The nose is a principall ornament of the face the instrument of smelling and drawing breath : sometimes it is put for the whole face . Now the beautie of her nose is set forth by comparing it to the Tower of Lebanon .

The Tower of Lebanon was Solomons house , he called it , the Forrest of Lebanon , 1 Kings 7. 2. for the great abundance of Cedar tree , whereof it was made , so that it was nothing but comelinesse , beauty , and delight : so then as the nose is a grace unto the countenance of a woman , so is the Spouse comely in the faught of Christ her husband , and he hath great pleasure in her beautie : but it s added .

Looking toward Damascus .

He meaneth not as some have fantastically imagin'd that from Solomons Tower , men might behold the Citie of Damascus in Syria , but that Lebanon it selfe , and therefore the house and Tower builded there , lay as it were over against Damascus . Now Damascus was the chiefe Citie in Syria , Isa. 7. 8. called in Hebrew Dammeseke , as 2 Kings 16. 10. in Greeke its called Damascus , Acts 9. 20. It was a goodly Citie of joy and praise , Jer. 49. 24. The Inhabitants were commonly enemies to Israel , with whom they made warre many times , as appeares , 1 Kings 11. 24 , 25. Isa. 7. 5. 8.

By the nose then we may in the first place understand the courage and strength of the Spouse , and that she was carefull to defend her selfe and Members , against her enemies . As in times of danger , they set on Towers and high places watchmen , to spie out any approaching danger , as in Isa. 21. 6. 9. And Ezek. 33. 2. 6. So in that the nose of the Spouse is likened to the Tower of Lebanon , which was high and lofty : as the pride of the wicked is set forth by the haughtinesse of his Nose , Psal. 10. 4. signifying his lofty , stout , and proud carriage ; and on the contrary , when the threatning to Jerusalem , he saith , he would take away her nose and her eares , &c. Ezek. 23. 24. So here in that the Spouse is likened in her nose to the Tower of Lebanon , that 's high and tall , looking toward Damascus , that were full of enemies , it shews her courage and care to defend herselfe against her adversaries .

Hence note the valour , strength , and courage of the Saints , they doe as it were outface their enemies , they looke upon the face of Damascus : but having spoken oftentimes of this thing , I shall passe it here . But ,

Secondly , the Nose is the instrument of smelling and discerning : So that she is declared to be able to discerne and examine doctrine , as the Nose by sent and smelling discerneth betweene wholesome Ointments , and contagious sents and smells .

Hence Observe ,

That the Saints have a spirituall discerning of what is truth . They have not onely a spirituall sight and knowledge of truth , but they are able to search into the bottom of it ; they can Tast words by the eare , as Job speaks . Christs Sheep know his voyce from the voyce of strangers , so that the Spouse here is very comely and seemly in discerning the doctrine of the Gospell by triall and examination , as the Nose doth Ointments by the smell . Thus the Noble Bereans tried Pauls Doctrine , Acts 17. 11 , 12. And thus the Apostle exhorteth , to prove all things , 1 Thess. 5. 21. It followeth ,

VERS. 5. Thine head upon thee is like Carmel , and the haire of thine head like Purple , the King is held in the Galleries .

FIrst , here 's the commendations of the head : Some read it , Thy head upon thee : Others , In thine head : we may take it either for the head it selfe ( which is Christ , Ephes. 1. 22. ) or it may be taken for the Ornament upon the head , namely those graces wherewith Christ hath adorned his Spouse . Now the commendation of her head is , that it 's said to be ,

As Carmell .

The word Carmell is commonly taken for a place full of pastures , set also with Trees , whereof it 's likely that this place had it's name : Carmell was the name of the Mountaine where Elias killed Baals Priests , and praid for raine , 1 Kings 18. 19 , 20. It seemed to be a very fruitfull place , Nahum 1. 4. For a fruitfull place opposed to a barren Wildernesse , is called Carmell . Isa. 32. 15. And Chap. 29. 17. Now the head of the Spouse being thus likened to Carmell , a very fruitfull place , denotes the wisdome and knowledge of the Spouse . Hence Observe ,

That the Saints are glorious in the wisdome and knowldge of God . Whither we take it for the Ornaments of the head , or for the head it selfe , it 's all one ( for Christ is both the head and the Ornaments also ) it shews how glorious the Spouse is in wisdome and understanding , she is full of gravity , carrying her selfe wisely in all her actions : her mind being filled with the counsell and knowledge of God . Thus the Lord foretelling the glory of the Spouse , saith , The glory of Lebanon shall be given unto it , the excellency of Carmell and Sharon , &c. Isa. 35. 2. The meaning is , that whereas the Church in her former dark and low condition , was like a wast wildernesse , but when the Lord should shine upon her with more light and glory , she should become a most plentifull and beautifull place , even as Carmell and Sharon . The Hebrew Carmell is sometimes taken for Crimson , or Scarlet-colour , 2 Chron. 3. 14. such colours were worne of Princes and great persons , meaning thereby , that her head was adorned with that which was costly and full of majesty , as that colour is ; but the other Interpretation seems to be the most proper . It followeth ,

And the haire of thy head like Purple .

The haire , or , the bush of thine head . The word Dallath ( which is onely used in this place ) signifies slendernesse or tenuity , such haire as is small and slender : wherefore some take it for the haire of the head , for the smallnesse of them , and some for the Laces that binde up the haire . Now in that it 's said , her haire is as purple , it 's meant , that it is costly and deare , as which did not belong to any but mighty men and Magistrates . See Luke 16. 19. Also Dan. 5. 16. which no doubt also they did weare as an attire of great comelinesse and beauty . By the haire some understand the multitude of believers , but rather we may understand it of cogitations and purposes of the heart ; and then Note .

That the Saints are glorious in the thoughts and purposes of their hearts . Their thoughts are ordered by the Lord , and their minds are filled with understanding . But I shall passe this , having spoken more largely of it in Chap. 4. 1. where the Spouses haire was likened to a flock of Goats , that was smooth and faire : So here it 's likened to purple , deare and costly , it being the comely and beautifull attire of great ones . Purple differs not much ( as some think ) from Scarlet , in which respect they reconcile the Evangelists . Matthew affirming , Chap. 27. 28. that they put upon Christ a Scarlet Robe . And John 19. 2. As also Mark 15. 17. calling it a purple , or purple Garment . But I passe this . It followeth ,

The King is held in the Galleries .

The beauty of the Spouse being thus described in all her parts , is now amplified by two effects : the first is , that it worketh in the King a strong desire , that he would alwayes be bound unto the walking places with his love , The King is held in the Galleries . The second effect is that which causeth him to utter with a great admiration at her beauty and sweetnesse , which is declared by the matter , in all those parts that have been described , all which is beautified with an exclamation , How faire , &c. as it followeth in the next verse . But first of the Kings desire to be bound unto the walking places of his Spouse .

The King is held in the Galleries .

By the King here is meant Solomon , and under him Christ . The word Rehatim , translated Galleries , is used for Gutters wherein waters run , for the flock to drinke , as in Genes. 30. 38. & Exod. 2. 16. but here it seemeth to be meant of such Galleries as run along the house side , and are places to walke in . Some render it thus , A King would be tied in his Galleries : as if he should say , there is no King in the world so glorious or majesticall , that if he should behold thy beauty and glory , it would cause him to stand amazed thereat ; he would no more looke upon his owne glory , but upon thine , so far doth thine excell all the glory of the world ; so that he that beholds it would be , as it were , with a continuall desire to look upon thee , so highly would he esteem of thy exceeding glory , before his owne , or any earthly glory whatsoever : So then , there is not the mightiest Prince in the world , but if he did see the beauty of the Spouse , would desire to be tied or bound to any part or piece of it : yea , to take up his continuall abode there , that he might be satisfied with the sight thereof , and continually to looke upon the inward and spirituall beauty of the Church . See this performed by David , Psal. 27. 4. Also Psal. 84. throughout .

Or , rather we may take it thus : The King , towit , Christ himselfe , is held , or , tied in his Galleries : towit , in his Spouse , in his Saints : So that he hath a fixed habitation in the house of his Church , where he is , as it were , bound by the bands of amity and love : the Spouse being so excellent in all parts , so glorious , so beautifull , that he cannot but Covet her beauty , as it 's said in Psal. 45. 12.

Hence Observe ,

That Christ is affected to be neer his Spouse , and to behold her beauty and comelinesse . The Galleries and large rooms of Kings were hanged with goodly Hangings of Purple , or of some rich stuffe : unto such glorious rooms is the Spouse likened , being glorious in all parts , whereby she draweth the affections of her beloved unto her : Hence it is , that it 's said , The Lord delighted in thee , and thy Land shall be married , Isa. 62. 4. And the glory of the Church is set forth thus , My Servant David shall be their Prince for ever , and I will set my Sanctuary in the midst of them for evermore , and the name of the City from that day shall be , the Lord is here , Ezek. 37. 25 , 26. So that the presence of God , manifesting of light , life , and glory , should be the excellency of the heavenly City , the new Jerusalem that comes downe from heaven . And it 's said in Zeph. 3. 17. The Lord thy God in the midst of thee , &c. And so it 's said of the new Jerusalem in Rev. 22. 3. 5. The Throne of God , and of the Lamb , shall be in it , and his Servants shall serve him , and they shall reigne for ever . So that Christ is tied by bands of love to be present with his Church , manifesting of divine presence to her , and beholding in her his owne beauty and glory . So much for the first effect of the Churches beauty and comelinesse in all parts . The second followeth , where Christ doth , as it were , breake forth into admiration and great wonderment at her beauty in the whole , or in all laid together , saying ,

VERS. 6. How faire and how pleasant art thou O love , for delights .

THis admiration of the Spouses beauty and pleasantnesse in all parts , sheweth the ground of the former speech , why the King is held in his Galleries , forasmuch as he was so exceedingly ravished and overcome with the beauty and glory of his Spouse . This admiration of the Spouses glory is brought upon all those former particulars , and therefore the words stand thus , as touching the sence of them , O Love , or O my love , how faire art thou , and how pleasant art thou in every respect , in all parts , or rather in all those heaped up together in one ? For as you see , he hath gone by particulars from the foot to the head . First , he commendeth her goings , as with shooes : then he likeneth the joynts of her Thighs to Jewells , the work of the hands of a cunning workman . After this he mentioneth the Navell , which he compares to a round cup that wanteth not liquour . And her belly to an heap of wheat compassed about with Lillies . Her two Breasts are as two young Roes that are Twins . And so he ascendeth , and saith , her Neck is as a Tower of Ivory : her eyes like the fish-pools of Heshbon , by the gate of Bath-rabbim . Her Nose as the Tower of Lebanon that looketh toward Damascus : her Head like Scarlet , and her haire like the Purple , whereby the King is held in his Galleries . In summe , her beauty is wonderfull in all parts , she is comely throughout . True beauty consists in the symetrie and consent of all parts : if there be a comely and pleasant face and not a comely body : or if there be a comely body , but not so well favoured a face : or if the face and body be both comely , and yet some defect in one part or other , there is not a compleat beauty . But there is no such kind of deformity in the Spouse , for she is beautifull in every part , she is wholly delectable and full of glory . Hence it is that Christ useth such a vehement exclamation , saying ,

How faire art thou .

As before in the first verse , when he began to commend his Spouse in her severall parts , he used a vehement exclamation , thereby to set out his great love and liking of them , and the excellency thereof : so having finished that particular praise , and beginning here generally to commend her , he useth the like , saying , How faire , &c. That is , thou art so beautifull and faire , both in every part of thee , and in the whole , that I know not what words to use , to expresse the same , neither indeed can it be sufficiently declared . And it 's added .

And how pleasant art thou ?

The word translated pleasant , doth signifie sweet , amiable , sweet , comely , and gratious : he meaneth nothing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amaenus , jucundus , amabilis , pulcher , decorus , gratus fuit . else but that she was wholly and altogether declightufll .

O my love .

The Spouse is Christs love , the only object of his delight : the substantive is here put for the adjective , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amavit , dilexit . verbum Ahab . diligendi esse ardens & vehemens , & significare ali quid tenerum & affectione plenum , ut sit is diligens justitiam , qui in ea sibi places & acquiescit eam exquirit & persequitur . Rivet : in Psal. 45. 8. The LXX . turne it frequently by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 diligo , amo : and by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 amo : and by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gaudee . to note both the exceeding great love of Christ towards her , as also all those amiable , gratious parts in her , to move love and affection in others to her . The word here is not the same that is used in Chap. 1. 9. 15. And Chap. 2. 2. And 4. 1. which did signifie loving societie and friendship : but this word signifies a sweet in ward affection , which is very strong and vehement : this notes unto us , Christs great exceeding affections to his Spouse : besides the sweet compellation , the delightfulnesse of the Spouse is enlarged , by saying .

How pleasant art thou for delights ?

For delight , or , in pleasures , or in these pleasures : viz. reckoned up before in her particular commendation : meaning hereby , that she was full of all manner of delight and pleasure : she was wholly , and every part and piece of her , together with all her ornaments and attires , or whatsoever did generally or particularly belong unto her , was glorious , excellent , sweet , pleasant , beautifull , comely , delightfull , &c. Now in that Christ doth speake of this beautie in a way of wonderment , from the heaping up of all those particulars together in one .

Hence Observe .

First , That the beautie of the Saints is exceeding great and wonderfull .

For , where there be many goodly things , and every one by its selfe to be wondred at for beautie , how much may they be wondred at when they come altogether , to be heaped up in one ? The Lord doth bestow many goodly things upon his Spouse , he doth deck her with many rich ornaments , every one of which is to be wondred at for excellency , then how much more when they come alltogether ? The glorie of the Spouse is the more excellent , if wee consider the person that doth thus admire her beautie : and that is Christ himselfe , who cannot admire any low thing : lay all the glorie of Kings before him , and it is , but drosse , he cannot wonder thereat : for what is that to his owne glorie and excellency , with which the Saints are cloathed ? what is the glorie and excellencie of the Sunne , the Moone and Starres unto him ? doth he wonder at them ? Surely he wondereth at the glory and beautie of his Spouse , how excellent then is her beautie and glorie : wee account those earthly things very rare and excellent , that Princes upon earth doe wonder at ; how much more rare and excellent must these things be , that Christ the King of Kings doth wonder at ?

Secondly Observe .

That Christ doth not only wonder at , but exceedingly affect and delight in the beautie and glorie of his Saints . He doth not only call her faire and pleasant ; but he also cals her his love , and not only his love , but his love in pleasures , or in delights , or in the things which we esteeme as dainties . Surely , this doth augmenut the matter , this is a very forcible speech to declare his exceeding affection towards her . We know men may love things , and take delight in them , but there be degrees in their love : they may love things very well , yet that is the highest , when they take their chiefe pleasure and delight in that which they love : So Christ sheweth here , that he taketh delight and pleasure in the beautie of his Spouse , she is exceeding precious and amiable in his sight . And as she is matter of delight and pleasure to Christ , so she is to all that behold her beautie ; so that all that love her may rejoyce with her , and delight themselves in the brightnesse of her glorie , as Isa. 66. 10. 11. It followeth .

Vers. 7. Thus thy stature is like a palm-tree , and thy breasts to clusters of grapes .

Christ having commended the beautie of his Spouse by particular Members , & as it were by piece-meale , declaring her to be faire , saying , How faire ! joyned with pleasure , How pleasant art thou ! yea so pleasant for all delicutes and delights . Now he comes to set her forth in generall , and that by the comely stature of her whole body ; declaring it to be strong , streight , and durable , like the palme-tree .

Thy stature or height , is like a palme-tree , ( or , a date-tree ) called in Hebrew Thamar , being very tall and upright in stature . The just mans state is likened to this tree , Psal. 9. 13. And therefore there were set up in the Temple , figures of the palme-trees , 1 Kings 6. 29. which did prefigure spirituall graces of those of the spirituall Temple under the Gospel , as appeares in Ezek. 41. 18 , 19. Now the glorie and excellencie of the Spouse is fitly resembled and set forth by the Palme-tree , and that in these particulars .

First , It is very fruitful , bringing forth dates sweet and delicious , like unto which are those fruits of the spirit , as love , joy , and peace , &c.

Secondly , It s like unto the Children of Israel under the task-masters of Aegypt , the more burdens are laid upon it , the better it groweth : for it s reported of the Palme-tree , that it will not bow down , but grow streight upright , though never so heavie burdens be laid upon it : Such is the spirituall stature , and growth of the Spouse , that notwithstanding all her affliction , oppression , and tribulation , she still grows upward , streight and upright ; from glorie to glorie , untill she attaine the measure of the stature of the fulnesse of Christ , as the Apostle saith , Ephes. 4. 13. The Kingdome of Israels prosperous condition is likened to a Tree , whose stature was exalted among the thick branches , Ezek. 19. 11. The happinesse and prosperitie of the Saints is , to grow upward and streight upright under all pressures whatsoever .

Thirdly , It 's a signe used for victorie , they which stood before the Throne and the Lamb , representing the glorie and reigne of the Church , Were cloathed with long white robes , and had palmes in their hands , Rev. 7. 9. So is the Spouse made to prevaile over flesh , and the powers of darknesse .

Fourthly , It s alwayes greene ; therefore David saith , The just man shall flourish as the Palme-tree , Psal. 92. 12. They are alwayes fresh and flourishing , their fruit uever withers nor decayes : so wee see why the stature of the Spouse is set forth by the palme-tree : to shew , that she is fresh and flourishing , and standeth upright : so that she was of most strong and streight body . And as streightnesse of the body giveth grace to women , so the Spouse is gracefull and excellent in respect of her flourishing condition . Now it followeth .

And thy breasts to clusters of grapes

As her stature is likened to the palm-tree : so her breasts to clusters ; which must be meant of wine : so that her breasts were not only small and equall , as verse the third , and well fashioned , as in Ezek. 16. 7. but full of milke , and divine nourishment to satisfie her Children withall , which they that love her may suck and be satisfied , Isa. 66. 7. Her breasts are like to clusters of wine , a sweet and wholsome fruit , but much more sweet and refreshing is the sweet wine of heavenly consolation , and the sincere milke of the word , by which the faithfull are nourished . The Spouse then having plentiful supplies of divine nourishment , and heavenly sweetnesse , to supply all her Members withall , for she hath most firme and plentifull breasts , as those clusters of grapes , that are thick set with grapes , indeed are . The Spouses condition is not , as the complaint was made , there was no cluster to eate , Mich. 7. 1. but as when new wine was found in the cluster , and he said , destroy it not for a blessing is in it , Isa. 65. 8. Wee have spoken of this before , what the breasts are , and what that sincere milke is , by which the faithfull are nourished , and therefore I shall not speake of this any more in this place .

VERS. 8 , 9 , 10 , 11 , 12 , 13.

I said , I will goe up to the palme-tree ; I will take hold of the boughs thereof : now also thy breasts shall be as clusters of the Vine , and the smel of thy nose like apples .

And the roofe of thy mouth like the best wine , for my beloved , that goeth downe sweetly , causing the lips of those that are asleep to speake .

I am my beloveds , and his desire is towards me .

Come my beloved , let us goe forth into the field , &c.

WEE have heard of the great praise and commendation which Christ giveth to his Spouse , by comforting her , declaring her beauty and comelinesse . Now he comes to make a sweet promise unto his Spouse , of what great things he will doe for her : and also the sweet effects , that she should thereby become very sweet and precious . This is contained in verse 8. 9. Afterwards we have the Spouse returning answer , expressing her large affections towards Christ , that seeing his kindenesse hath been so great towards her , she doth even as it were dedicate or consecrate her selfe to him againe , and this is contained in the residue of the Chapter . But let us come to the words themselves .

I said , I will goe up to the Palme-tree , I will take hold of the boughs thereof .

In these words contained in the 8 , and 9. verses : Observe Christs new promise made to his Spouse , which is set downe by the parts , and the effects . The parts of the promise are two .

First , He will clime the palme-tree .

Secondly , That he will take hold of the boughes thereof : both which sheweth , that Christ will joyne himselfe nigh unto his Spouse , and cause her to beare abundance of fruit .

The effects of this promise follow .

First , It makes the breasts of the Spouse to be as the clusters of the Vine ..

Secondly , Her nose shall smell like apples .

Thirdly , The roofe of her mouth like the best wine , &c. which wine is described .

First , By the adjunct and the effect : it is of an excellent smell , it gooth downe sweetly , and makes those that are asleep to speake .

I said I will goe up to the palme-tree , and take hold of the boughes , &c.

These words , as you heard before , containe a promise of Christ to his Spouse , wherein he doth declare what he will doe for her , what excellent things he will performe and bring to passe for her .

First , The actions of Christ are declared , in these words , I will goe up to the palme-tree , I will take hold of her boughes .

I said , that is , I doe vehemently affirme , the speech containes , as it were , a grave sentence : I give thee my promise , and looke what I promise thee , I will performe , &c.

I will goe up into the palm-tree : that is , I will draw nigh unto thee , I will afford thee my presence . It 's added .

I will take hold of the boughes thereof : he meaneth by this speech , that he would purge it , that so he might not only perceive , but receive fruit of her , even as the palme-trees the tender branches , are specially pruned and trimmed , because they should yeild blossomes , and buds for fruit . The Hebrew Sansinuim , here translated boughs or branches , properly signifies the highest branches in the Tree , and is not used in any place of Flin . lib. 13. cap. 4. Scripture but in this , because the palme-tree ( as writers say ) hath not boughes on the sides like other Trees , but doth only at the top send forth such long bowes , and there also the fruit it selfe groweth . In summe , this is Christs meaning , that he will goe up into the palm-tree , that is joyn himself to his Spouse , ( who before was resembled to the same ) and will take hold of her boughes : to the end he may prune and dresse her , that she may bring forth abundance of fruit , such as Christ himselfe may accept of .

Hence Observe .

First , That the Saints stand in need of pruning and loping , and to have their superfluous branches taken off , to make them fruitfull . Hence it is , that Christ saith here , I will get up into the Palme-tree , and take hold of her branches : which doth shew he had the possession of his Spouse , his love , and care was over her , to prune and dresse her , to purge her , that shee might bring forth more fruit ; as it is said of the Fathers purging of the Vine , that it might bring forth more fruit , John 15. 1 , 2.

Secondly Observe ,

That it is onely Christs worke to purge his Saints . Christ doth elsewhere compare himselfe to the Vine , but here to a Husbandman to prune and lop off the superfluous branches of his Spouse : this is the proper worke of Christ , and none can doe it besides him , for he saith , Without me you can doe nothing , John 15. 5. None is able to act , or any way purifie himselfe , but by the spirit , and life of Christ within him . Thus much for Christs performance : the effects follow .

Now also thy breasts shall be as the Clusters of the Vine and the smell of thy Nose like Apples .

The Breasts of the Spouse were before compared to Clusters , but now to the Clusters of the Vine . This denotes a greater measure of the sweet juyce of the Spirit to be powred out upon her , and doth in a more plenteous manner draw forth her breasts , and minister food and divine nourishment unto her Children .

Hence Note ,

That Christ doth fill the Spouse with the sweet juyce of his spirit , whereby she is able to nourish her Children . The Spouse doth alwayes minister food to her members : but here her breasts are not onely likened to Clusters , but to clusters of the Vine , intimating that as Christ doth more abundantly administer unto her : so she doth more plentifully administer unto others . The breasts of the Spouse are then alwayes like clusters of the Vine , there is in them a right wholesome and sweet juyce , but when the Lord powreth forth upon her the greatest measure of his spirit , then doth she in a most plenteous manner draw forth her Breasts , and minister food unto her Children . Now followeth the second effect , where he saith ,

And the smell of thy Nose like Apples .

The Nose of the Spouse was before commended for the comely forme thereof , in verse 4. which denoted her courage and behaviour : now here it 's commended for the sweet breath that commeth from it ; it 's said to be like the smell of Apples , that is , like sweet and pleasant smells that come from Apples .

Hence Observe ,

That Christs divine presence with us , is so excellent , it maketh us fragrant to himselfe , sweet and comfortable unto others . The sweet odour of the Spouse , is her fame spread abroad , and is comfortable to those that smell the sent thereof . The Lord doth manifest the savour of his knowledge by his people in every place , 2 Cor. 2. 14. This savour is like the savour of Apples , which refresh those that languish , and are sick of the love of Christ . The Spouse can breath nothing but sweetnesse , all that approach neer her , shall smell the savour of her sweet breath . The breath of Antichrist is loath some to all that can smell , but the breath of Christ through the Saints , is to the savour of their Nose , as the savour of Apples . Therfore the sum of all is thus much , as if Christ had spoke thus much to his Spouse , I will not onely be present with thee , satisfying my selfe , as it were in thy breasts and beauty , and delighting in thy love continually , but I will also make thee strong , fresh , lively , yea , sweet and pleasant to all such as shall come unto thee by meanes of such graces as I shall indue thee withall ; and to the same , effect tend the words of the next verse .

VERS. 9. And the roofe of thy mouth like the best wine , for my beloved that goeth downe sweetly , causing the lips of those that are asleep to speake .

HEre is the last effect of Christs approaching neer his Spouse , namely , that it maketh the roof of her mouth like the best wine , which wine is amplified by the effect of it , above other wine , in that first it 's said To goe down sweetly . Secondly , It causeth the lips of those that are asleep to speake .

The roofe of thy mouth is like the best wine , &c.

The roofe , or pallate of the mouth is to discerne and tast withall , as it 's said , Job 34. 3. The pallate tasteth meat . But in relation to others , it is the instrument of speech , as in Prov. 8. 7. My pallate shall speake truth . So that by the roofe of her mouth is here signified , that which proceedeth out of her mouth , towit , her holy word and doctrine , which she doth declare and publish . This lively word is here likened unto good wine , Viz. both for colour , strength , tast , and sweetnesse , for all these concur together in good wine , meaning here by good wine , the best , most excellent , sweet , and wholesome wine , that it shall smell well , and be most sweet and mighty in operation : and hence it is , that this wine is commended for the goodnesse thereof , as it is described in the next words , by the property , and by the effect .

— For my beloved , that goeth downe sweetly .

By the beloved usually in this Song is meant Christ , by going downe sweetly , or streightly , or to righteousnes : for so we may read the words , That goeth to my beloved , to righteousnesse . That is , straightly , or according to righteousnesse : Hereby is signified the nature or quality of pure wine , which sheweth the goodnesse thereof by moving and springing in the cup , whereby it is discerned to be the best wine , and most pleasing to those that drinke it . Like to this is the phrase that Solomon useth in Prov. 23. 31. Looke not on the wine when it is red , when it giveth his colour in the Cup , when it moveth it selfe aright ; Or , as we may read it , when it moveth ( or walketh ) in righteousnesse . The nature of the best wine is thus described , whereby men are allured to drinke of it : so here , the wine of the Spouse , towit , that holy word , and pure doctrine of hers , is declared to be pleasing and right in the eyes of Christ her beloved . The Spouse is filled with the Spirit , and not with wine , as the Apostle speaks : and this is that which is so pleasing unto Christ ; it is such a wine that the Spouse sends unto her beloved . The effect of this wine follows .

Causing the lips of those that are asleep to speake .

Another commendation of the wine : it causeth the lips to speake , or it maketh to speake , or it giveth utterance to the lips of those that be asleep . The Hebrew word Jashan , translated , asleep , signifies both to sleep , and to wax old : therefore some Translations read it , Causing the lips of the ancient to speake . Old folk many times be dull and heavy of speech , but this wine hath force in it , that it will open their mouths , and cause them to utter the language of the Spirit of God . And the word may also be turned to sleep , this wine is so strong that it quickneth up the heavy senses , and doth after a sort , as it were , refresh the mind , even of those that are asleep . This manner of speech , though , as we respect the similitude , it may seeme hiperbolicall , or very excessive , yea , more then true , yet if we respect the spirituall meaning , we shall find it is truth it selfe : for what is Christs purpose here , but that his Spouse should be filled with the fullnesse of God , whereby she should be able to speake of the things of God , in such power and delightfullnesse of speech , that it shall raise men up from the dead : not onely from naturall death , but from the sleep of death and sin . Hence Observe ,

That the Saints declaring the Gospell of Christ from the fullnesse of God in them , doe raise men out of the sleep of death and sin , and makes them speake with new tongues , the praise of the glory of God . The Saints are filled with the Spirit , as with the best wine , whereby they declare the excellent things of God ( which we may understand by the roofe of the mouth which is the principall instrument of nature , given us to frame our voyce by . See Chap. 5. 15. ) this excellency is pleasing to Christ , it is as wine for the beloved , it is such wine as the Spouse can commend to her best friend , it is such as goeth downe straightly , or in righteousnesse : it is so pure it allureth all that seeth it , to drinke of the same . This wine is the immortall seed , 1 Pet. 1. 23. it is the power of God to salvation , Rom. 1. 16. By which we are quickned and raised up together , and made to sit together in heavenly places with Christ , Ephes. 2. 1. 6. This wine maketh men talkative , Prov. 23. 29. it maketh men utter the mysteries of the Kingdome of God : as the Disciples , ( when some thought they were full of new wine ) prophecyed and spake with other tongues the great works of God , as the Spirit gave them utterance Acts 2. 4. 11. 12. &c. by this those that are a sleep , yea , in a dead sleep of sin , it raiseth and quickneth such , it causes their lips to praise God , which before had no power that way . When sinners are awakened by the internall word of the Gospell , it 's said , Awake thou that sleepest , and arise from the dead , and Christ shall give thee life , Ephes. 5. 14. And so it 's prophecyed , Thy dead men shall live , with my dead body shall they arise , awake and sing yee that dwell in the dust , Isa. 26. 19. And thus the dead bones of the house of Israel are said to be raised at the Prophecy , Ezek. 37. And not onely dead men that are asleep , but those that are ancient , having their senses dulled , and are very slow to speak , this wine shall revive the spirits of the aged , or such as are in a state of security ( as the Spouse acknowledgeth her selfe in Song 5. 2. ) are inabled by this spirituall wine , to speake , yea , The Tongue of the dumb shall sing , for in the wildernesse shall breake forth waters , and streams in the desart , Isa. 35. 6. when the Saints are filled with the streams of living waters , and made drunk with the spirituall wine of the Kingdome of God , then they shall sing forth the praise of God . Thus far we have had Christs commendations of his Spouse , with his promises unto her . Now followeth the answer of the Spouse , or her returne of love unto Christ , in the residue of the Chapter .

VERS. 10. I am my beloveds , and his desire is towards me .

CHrist having commended his Spouse before , to the end he might comfort her , by leting her know that her blot was wholly taken away , and that her comelinesse and beauty was perfect and pleasing in his eyes . And having promised what he would doe for her , in uniting himselfe unto her , and also declared how fruitfull , sweet , and precious she should become thereby . Now the Church answereth , expressing at large her affection and duty towards Christ , that seing his kindnesse hath been so great towards her , she doth even , as it were , dedicate , vow , and consecrate her selfe , and all that she hath , unto him , hasting in desire , and longing for a neerer communion with him . But to come to her words .

I am my beloveds , and his desire is towards me .

The conjunction of the words may be taken thus , Seing , or because his affection is towards me . For in the first clause of the sentence she consecrateth her selfe wholly unto Christ , saying , I am my beloveds , and in the latter clause she rendereth a reason , saying , Because his affection is towards me . His kindnesse towards me wrought this effect , that she and all hers shall be dedicated unto him . The cause alwayes goeth before the effect .

Here the Spouse then , as full of the wine of the Spirit , and consolation from the Lord , testifieth her assurance in him , and that she doth in the right of a ffiance and marriage belong unto him , in that she saith , I am my beloveds . And the ground of it is , For his desire is towards me . That is , he doth desire me , and in this affection most tenderly love me It is as if the Spouse had said , there is a mutuall love between us , as I love him , so he loveth me , as I belong to him , so he belongs to me , his love is the ground of mine , and my love to him is the effect of his love . Hence Note ,

That the manifestation of Christs love to us , is the cause of our love unto him . His love is as the cause preceding , and our love as the effect following after : Thus the Apostle John testifieth saying , We love him because he first loved us . The Spouse declareth the same here , the summe of her speech being thus much in effect , seing my beloved hath set his affections so upon me , & freely loved me when I was lost , and an enemy to him , as in Rom. 5. when dead in sin , Ephes. 2. when I was altogether abominable , Rom. 3. yea , that his affection was towards me so , as that he hath called me into the neerest fellowship with himselfe , and doth sweetly imbrace me not withstanding all my fleshly actings ; is there not cause why I should be his ? Such abundant love doth cause love againe . As the desire of a woman is towards her husband , and the desire of a man towards his wife : so Christs love and affection is towards his Spouse , her desire is also towards him . If the Spouse first apprehend the love and affection of Christ , this love of Christ ( as the Apostle speaketh ) will constraine the Spouse to love Christ againe . And now behold how forward and ready the Bride is to draw neer to Christ , and to have the day of the marriage approach . She is not the woman that she was before in the fifth Chapter , where she made excuses , and would not arise to open to Christ , for now she calleth unto him to come to her , and to walk with her , as in the next verse .

VERS. 11. Come my beloved , let us goe forth into the field , let us lodge in the Villages .

THe Lord had promised in the former Verses , that he would goe up into the Palm-tree , and take hold of her boughs , he would dresse and prune his Church , and she thereupon should become most flourishing , fruitfull , and delectable ; unto this here the Spouse offereth her service . The Spouse doth not name the Palm-tree , but Cypres trees , and Vines , but the matter is all one , seing the Church is resembled by the one as well as by the other . Then thus it is , the Lord promiseth to draw neer his Spouse , and to dresse and trim her , and she offereth her selfe most cheerfully thereunto . He will bestow his rich grace and presence upon her , and she is brought to be on a flame of thirsting and desiring after the same .

Come my beloved .

These are words of exhortation , and provoking , as it were , taken also from the love of the Spouse towards Christ , more effectually to perswade the thing she desireth , because men willingly commit themselves to the company , and easily yeild to the requests of such as they take to be their best friends ; hence she useth this kind of exhortation or invitation , Come my Beloved .

Let us goe forth into the fields .

Into the fields , or into the Countrey , a place of corne , Vines , fig-trees , Pomegranate trees , &c. as Joel 11. 12. The Spouse speaketh this after the manner of men , inhabiting Cities , and having their farme-houses abroad in the Country , whither they may walke for recreation , and to see how forward the Spring is , and whither the time of Summer or Harvest doe draw nigh : but all this must be understood spiritually and mystically , as if the Spouse should say , I beseech thee , doe not alone , and by thy selfe walk out into the field , and retire thy selfe : but let us both walke together , and be retired from the trouble and distraction of this world and flesh : and walke into the field of sweet meditation and heavenly delight .

She addeth .

Let us lodge in the Villages .

This part of the verse is diversly read , by reason of the diverse significations of the words used therein : as the word turned lodge , signifies also to remaine or continue : also the word Cepharim , doth not only signifie villages , but Cypresse-trees . So that the word is used in Scripture to signifie villages , and also the Cypres . The Greek turneth it by villages : such common villages are distinguished from such Townes or Cities , as are fenced in , 1 Sam. 618. Now in this that the Spouse doth desire , to goe with Christ and to lodg with him the fields in and villages , doth note unto us that the Spouse is drawne off from all fleshly delight , and from sheltering her selfe in any outward glorie or strength .

Hence note .

That the soule brought up to live in the light of God , and in neere fellowship of Christ , is taken off from the continuance or trusting in any outward glorie .

The Spouse desires not to goe with Christ into the fenced Cities , and places of worldly delight and pleasure : but into the Villages and fields , and to lodge among the Cypres-trees , that she may rise up early to goe to the Vines : She is now wrapt and overcome with the desire and love of heavenly things , that her minde and affections are carryed out of the world , she will now lodge in a continuall meditation and delight of divine things , yea , she will dayly raise up her selfe to behold the fruit , that doth spring from them . The case is altered with the Spouse now , from what it was , when she was asleep in fleshly security , and was loath to be raised up : even when the flesh had so much prevailed upon her , then these things of Christ , these holy breathings out after him seemed to lie buried : but now when the Spirit quickneth , and raiseth her , herheart is drawn off from fleshly glorie and prosperity , and she desireth to lodge continurlly with Christ in the large field of heavenly delights . Now the Spouse is sweetly imbracing of spirituall and heavenly things , now she can stay among those heavenly joyes and comforts of her beloved . And now behold how the Spouse doth proceed in this matter .

VERS. 12. Let us goe up early to the Vineyards , let us see if the Vine flourish , whither the tender grape appeare , and the Pomegranates bud forth : there I will give thee my loves .

IN this verse , the Spouse declareth , what the benefit she and her beloved shall get , by remaining or lodging all night , in the Country Villages , or amongst the sweet Cypres trees , out of the Citie , namely , that they shall be ready early , to make triall of that , that they come and looke for . Let us goe earely to the Vineyards ( saith the Spouse ) let us see whether the Vine flourish , that is , what appearings or likelyhood there is , of the approaching of the time of marriage , or of a neerer communion and fellowship with her beloved ; she addeth .

Whither the tender ( or small ) grape appeare .

Wee may reade the words thus : whither the first small grape open it selfe . The first grape is that which is first in sprouting ; and by opening it selfe , is meant its appearance , 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 my Mother , when I should find thee without , I would kisse thee , yet I should not be dispised .

I would lead thee , and bring thee into my Mothers house , who would instruct me : I would cause thee to drinke of spiced wine , of the juyce of my Pomegranate .

His left hand should be under my head , and his right hand should imbrace me .

I charge you , O daughters of Jerusalem , that ye stir not up , nor awake my love untill he please .

Who is this that commeth up from the Wildernesse , leaning upon her beloved ? I raised thee up under the Apple-tree : there thy Mother brought thee forth , there she brought thee forth that bare thee .

Set me as a Seale upon thine heart , as a Seale upon thine Arme : for love is strong as death , jealosie is cruell as the Grave , the coals thereof are coals of fire , which hath a most vehement flame .

WEE have had in this Song the condition and state of the Spouse , which hath been variable , and after diverse sorts : as even now calling and crying out for her well-beloved . Not long after , we have her , as it were , set down , and the Bridegroome calling upon her to arise and come away ; yea , sometimes she is not onely set downe , but also she is laid downe , and asleep : the Saints doe not continue alwayes alike , but however they swarve for a time , yet they returne , and their end is commendable . And therefore the Church is here , even to the end of the Song , declaring her faith , and good affection towards Christ .

But to come to the words themselves of this Chapter : First , in generall , the Spouse doth declare what a great desire she hath to be in his presence , and to retaine him with her , which ariseth from a vehement love , whose heat cannot be quenched , as she expresseth in the sequell of the Chapter . Christ and the Spouse be of one family ; as Brothers and Sisters doe dwell together in familiarity , each doth usually know where to find the other . According to this she saith ,

O that thou wert as my Brother , that sucked the Breasts of my Mother : when I should find thee without , I would kisse thee , yet I should not be dispised .

In this verse the Spouse declareth her earnest affection unto Christ , wishing that she might continually enjoy him as a most faithfull friend . We have in this verse ,

First , an exclamation or wish , expressing her fervent desire , O that thou wert as my Brother . This wish is amplified , by saying , That sucked the breasts of my Mother .

Secondly , the resolution of the Spouse in case she had obtained her desire , in these words , When I should find thee without , I would kisse thee . This also is amplified , wherein she doth , as it were , set feare and shame a side , by adding , Yet I should not be ashamed .

O that thou wert as my Brother , &c.

Some read the words thus , O if some would give thee , or , who will give thee . Such phrases are often used for formes of wishing in the Scripture , as in Psal. 14. 7. Who shall give Salvation to Israel ? That is , O that the Salvation of Israel were come . The Apostle alludes to this forme of speech , when he saith , Who shall deliver me from the body of this death ? Rom. 7. 24. It is an expression of an earnest wish or desire in the Spouse here , wherein she doth declare her earnest desire of the brother-hood , love , and fellowship of Christ , whereby she might manifest her love to him againe . Her desire of him is , that he would be to her ,

As a Brother .

That is , most faithfull , friendly , and loving . See Gen. 13. 8. & Psal. 133. 1. Brother-hood signifies some neer conjunction and relation , either by nature , or by Covenant , Zach. 11. 14. Such as are companions in like condition , quality , or action , are called brethren , Prov. 18. 9. Gen. 49. 5. Now Christ is not onely the Brother of the Spouse in respect of his humanity , taking on him the same flesh and blood , Heb. 2. 14. but also by that onenesse in fellowship and communion in the Spirit , having one father , one blessednesse and glory . Thus Christ calls his Saints Brethren , Heb. 2. 11 , 12. in respect of that spirituall union and fellowship between them . It 's added .

That sucked the breasts of my Mother .

The Spouse is not contented onely to have Christ as a Brother , but as a most naturall , kind Brother , because many times it falleth out , that brethren are at great jarres , through the neglect or forgetfullnesse of those brotherly bonds between them : therefore the Spouse desireth that Christ may be a most naturall , kind-hearted brother to her , as one that sucked her Mother , for betweene brethren of the same Mother , the love and affections are the most ardent , as is testified by Joseph , in his affections toward his Brother Benjamin , Gen. 43. 29 , 30. By the Mother here we may understand the heavenly Jerusalem , which is above , which the Apostle calls , The Mother of us all , Gal. 4. 26. To suck the breasts of this Mother is to partake , and enjoy the sweet refreshing comforts of the Church , or assembly of the first borne , to be refreshed with the fatnesse , and sweetnesse of Gods house , towit , the sweet consolations of the Spirit , Isa. 66. 10. 11. Now we must know that Christ and his people make but one body , and is mystically called Christ , 1 Cor. 12. 12. and therefore here , where it is said , that Christ doth suck these breasts , it is meant of Saints , or Christ in the Saints is refreshed and comforted .

Hence Observe , First ,

That the Spouse is very earnest and desirous of a neer brotherhood and communion with Christ . O that thou wert as my Brother , &c. Nothing satisfies the Saints but fellowship with the Father and the Sonne , nothing but a sweet communion with Christ , in all his graces . The Saints are onely delighted with his love and sweetnesse , and continually desire in a most comfortable and familiar way to enjoy his divine presence .

Secondly Observe ,

That Christ is refreshed in his Saints refreshments . For as you heard before , he and his Saints are one body , and hence it is , that when Saints are begotten unto God , Christ is formed in them , Gal. 4. 19. and as they are nourished by the sincere milke of the word , so is Christ also nourished , & grows more & more in stature and fullnesse . For that which is properly the person of the Saint , or the Saint-ship it selfe , is part of Christ : Christ is diffused into all his Saints , and they all make but one compleat body , and therefore as the body is said to suck the breasts of spirituall consolation , Christ may also be said to suck those breasts , for it is Christ in the Saints that is nourished : so when the Saints encrease , it is the increasings of the Lord , and the growth of the Saints is the growth of Christ .

It followeth .

When I should find thee without , I would kisse thee ; yet I should not be despised .

Here is the resolution of the Spouse , When I finde thee , or , though I find thee in the streets , that is , in open and publique place , as it were , See Luke 14. 21. This shew ; the readinesse and willingnesse of the Spouse , both to goe forth and meet , and also to wellcome and entertaine Christ , it noteth her dilligence and care to find , and to retaine Christ , as in Song 3. 2. 4.

I would kisse thee , yet I should not be despised .

To Kisse is a signe of honour , love , and obedience , as was noted in Song 1. 2. and the meaning is , that the Spouse would neither be ashamed , or afraid to perform the office of love and affection towards him , neither should any contemne or scorne her : that is , either they should not scorne her , having obtained her beloved , or else she would not regard any scorne that should be cast upon her .

Hence Observe ,

First , That Saints are ready to entertaine and wellcome Christ .

Hence it 's said here , that the Spouse would meet him , with all readinesse to take hold of him , and to imbrace him . The Saints are impatient withont Christ , and are most ready to give entertainment unto him . Secondly Observe ,

That it is an honourable action , and worthy of much praise to entertaine and imbrace Christ . It is true , the world is apt to vex , scorne , and contemne the Saints , but yet they are never ashamed to owne Christ : but she doth meet , kisse , and imbrace him , even in the open streets . But though the blind world should contemne the Saints , yet the Lord will honour them that honour him , 1 Sam. 20. 30. And if any man serve Christ , him will the Father honour , John 12. 26. The Saints shall appeare in the brightnesse of Christs glory , which is far above the contempt of the world , and being thus cloathed , they are not afraid or ashamed of Christ , of professing his name and truth , in the open streets of the world . Thus much for the Spouses wish , as also her resolution , in which she doth farther proceed in the next verse .

VERS. 2. I would lead thee , and bring thee into my Mothers house , who would instruct me , I would cause thee to drinke of spiced wine , of the juyce of my Pomegranate .

AFter the Spouse had expressed her wish , and what advantage she gained thereby , she sheweth what returne she would make unto Christ for granting her desire . I would lead thee , and bring thee , &c.

We must understand in these words that the Spouse taketh on her the person of Christ , and speaketh that of her selfe which belongeth to him ; and by declaring what she would doe unto her beloved , shews what she would have Christ doe unto her . And therefore we must consider the Spouse , together with her head Christ , and so she is called Christ , in 1 Cor. 12. 12. That is , Christ mysticall , or Christ in a divine mystery . I would lead thee , I would bring thee , &c.

She doubleth the word , as it were , to shew the joyfullnesse of her heart in thinking of the matter she is now in speaking of . And in that she saith , I would lead thee , she meaneth with all honour and solemnity , with joy and gladnesse . Thus Kings and great ones are said to be lead and brought along , Isa. 60. 11. Psal. 45. 15 , 16. So here , the Spouse speaking in the person of Christ , declares what she desires he should doe unto her , towit , that he would lead and bring her into his holy Mountaine , as in Psal. 43. 3. that he would comfortably lead her by the light of his Spirit .

Hence Observe ,

That the Saints desire onely to be led and directed by Christ . For the Spouse here by declaring her resolution , sheweth what she desireth Christ to doe unto her : it is true , that the Saints in some sence may be said to lead Christ by seeking of his face , by stirring up themselves to take hold of his strength , as in Isa. 64. 1. 7. yet most properly it is Christ that leadeth his people : his truth , and the light of his Spirit is like the cloud of fire that led the Children of Israel in the Wildernesse , and doth continually direct and guide them . Now followeth the place into which she would lead him .

Into the house of my Mother .

Here the Spouse alludeth to the custome in those dayes , which was to bring the Bride and Bidegroome also , into the house of either of their Parents : See Gen. 24. 97. where Isaac is said to have brought Rebeckah into the Tent of Sarah his Mother . It is the manner of the Hebrews ( as hath been noted heretofore in this Song ) to call some whole thing or body , by the name of Father or Mother , and the parts derived from the same , by the names of Sonnes and Daughters . So here , Christ and the Saints , making up one Church or body , which is called the new Jerusalem , which commeth downe from God , out of which Christ and all Saints spring : this new Jerusalem is called the Mother of us all , in Gal. 4. 26. But of this we have spoken already in Chap. 3. vers. 4. and therefore I shall passe this , and proceed to the next words . Who would instruct me .

This clause standeth doubtfull whither we shall Translate it , Thou shalt teach me , or , she shall teach me : for in the Hebrew tongue , in the future , the same word standeth for the third person feminine , that is for the second Masculine . And so it standeth in different here by the word , whither we say , thou shalt teach me , or , she shall teach me : true it is , that Christ is the teacher of his Church , in a double respect . 1. In that he alone teacheth by the light of his Spirit . But the Church ( who is the heavenly Jerusalem , and Mother of us all ) doth as an instrument teach , and instruct her particular Members with the heavenly doctrine of the Gospell . We may take it that she saith to Christ , Thou shalt teach me , for so runs the new Covenant , That every man shall not teach his neighbor , saying know the Lord , for they shall all know me , saith the Lord . So that the Saints should not depend upon mans teaching , but upon Christ's the true Prophet .

Hence Observe .

That the Saints desire most of all , to be under the teachings of Christ .

This was the end of the Spouse , in bringing Christ in to her mothers house , namely , that he might teach and instruct her by his Spirit . And thus it is prophesied , how that in the last dayes , many people should say , Come , and let us go up tothe house of the God Jacob , and will teach us of his wayes , &c. Isa. 2 , 2 , 3. See also Michah 4. 1 , 2. Christ tels his Disciples in John 16. 25. That the time was comming , he would shew them plainely of the Father , its Christ that doth unmaske and unvaile the face of his Father , and helpe us to a manifestation and sight of it : Christ is the lively Image of God , 2 Cor. 4. 4. He is the Brightnese of his glorie , and the expresse Character of his person , Heb. 1. 3. there is no excellency in the Father , which is not manifest in the Sonne , and by the Sonne wee may come to know it : so saith the Apostle , God who hath commanded light to shine out of darkenesse , hath shined in our hearts to give the light of the knowledge of the glorie of God , in the face of Jesus Christ , 2 Cor. 6. 6. If there be such a bright vision of divine glorie manifested by Christ , how sweet , how comfortable , and how much to be desired are the teachings of Christ then , who is as it were the beames and brightnesse of Gods glorie shining out upon us ?

The effects of Christs teaching is set forth in the next words .

I would cause thee to drinke of spiced wine , of the juyce of my Pomegranate .

According to the similitude in earthly things , the Spouse professeth to entertaine Christ with a dainty banquet in her mothers house , , for that is meant by spiced wine , and juyce of the Pomegranate .

By Spiced wine , she meaneth such wee call Ipocras , which besides the nature and strength of the wine it selfe , it is much strengthned by composition , mixture or confection of many Spices with it : So that by the strength and pleasantnesse of this composition of sweet spices , the heart is strengthened and warmed , and the senses much refreshed and satisfied , with the pleasant smell thereof : Such compositions as these , were put into the holy incense and oyle , Exod. 30. 24 , 25. Such were also used for banquetting , as this place manifesteth .

The juice of my Pomegranat .

Or , The sweet wine made of my Pomegranate : the word here turned juyce , or sweet wine , signifies generally al moisture , which either by expressing or treading , is fetcht from any fruit , for it is derived of a word , that signifieth to expresse or tread downe , but because he addeth Pomegranates , we may take it for the moisture , juyce , or liquor , that is or may be wrung from them . In a word , she meaneth , that if she might indeed be partaker of Christ , and enjoy sweetnesse and fellowship with him , she would most comfortably and joyfully entertaine , and receive him , for under these metaphors , taken and borrowed from an earthly banquet she meaneth nothing else , but the spirituall entertainment of her beloved , and that his teaching shold not be fruitlesse in her , but she would honour Christ with graces , and being sweetned with the spices of his spirit , the fruit thereof should redound to him .

Hence Observe .

That the Saints honour Christ with the fruits of his owne Spirit .

When Christ administreth to us by his Spirit , he giveth us wine to drinke , as in Isa. 55. 1. 3. And when wee bring forth the fruits of the Spirit , he counteth himselfe as refreshed with wine , as in Chap. 5. 10. This is the spirituall entertainement , that the Spouse giveth her beloved , she presents him with a dainty banquet of spiced wine , the fruits of his owne spirit , praise and glorie , which is very pleasing unto him , which is contrary to that cup in the womans hand , full of abhominations and filthinesse of her fornication , to wit , the fruits of the flesh and Antichrist , with which wine the inhabitants of the earth were made drunke , Revel. 17. 2 , 4. The fruits of divine presence , and of the spirit of Christ in the Saints is sweet , comfortable , and pleasant , like to spiced wine , and the juice of the Pomegranate , It followeth in the next verse .

VERS. 3. His left hand should be under my head , and his right hand should embrace me .

AS before the Spouse had set out how she would receive and entertaine her beloved : so now she being privie to her owne infirmities , and desirous of strength from Christ , desireth sustenance and strength of him , whose grace would be sufficient for her , whose strength is made perfect in weakenesse , 2 Cor. 12. 9. wee may understand the words prayer-wise , Let thine hand be under my head , &c. she sheweth how he would comfort her , namely , that for her ease , he would put his left hand under her head , as men commonly do to sick and infirme persons . And his right hand doth embrace me . viz. most comfortably and lovingly as dearest friends doe one another .

See this verse wholly expounded before in Chap. 2. 6. there being no difference but , this , namely , that she affirmeth the thing in present action , and hereby weighing the earnest love of Christ towards her she increaseth in her hope and confidence in him , assuring her selfe , that if she may enjoy his comfortable and continuall presence , it would be a very happie thing .

Hence Observe .

That the Saints only rest satisfied in the armes of Christ .

Hence it is , that the Spouse doth desire , that Christ should support , comfort and uphold her with both his hands : were it not for the armes of Christs love and protection , the Spouse could not subsist ; but Christ doth as it were comfort , embrace , and sustaine his Church with both his armes .

These words having been spoken of before , I shall passe to the next verse .

VERS. 4. I charge you O daughters of Jerusalem , that ye stirre not up , nor awake my love , untill he please .

THe Spouse enjoying these great mercies and blessings from Christ , chargeth all her daughters , to wit , her fellow-members , to walke so thankfull and fruitfull , toward God , and lovingly and helpfully one towards another , that no occasion be given of any alteration of their happinesse , and in this Charge she deales very seriously , saying .

I charge you , or , I adjure you ; that is , by oath : that you grieve not this my beloved Spouse , that may hinder our comfortable societie one from another : and this she speaketh unto the daughters of Jerusalem , or fellow-friends of the Spouse . See this expounded before , chap. 2. 7. Also chap. 3. 5. Why should ye stirre up , that is , doe not stirre up : there is no reason or cause why you should deale so discourteously with him , sith in his rest standeth your owne good : or it will not be for your profit and ease , to disturbe this my love , whom I so tenderly affect .

Vntill he please : that is , till he himselfe will ; and the Spouse useth this as a reason to discourage them from awaking him : be not over confident to thinke it will be good for him , and for you , that he should be raised up , or awaked before he please , for he knows the best and fittest time .

Hence Observe .

That Christians should not go about to raise up Christ , till himselfe is pleased to arise .

Where the Spirit of Christ is , there is liberty , there is power to act indeed : if the Lord be risen and awake in thee , there is life and activitie , and therefore why should wee awake the Lord till he please : there is so much formalitie in Professors , as draws their resolutions into a method , as because such a day , or such a time is come , I must doe such or such a thing , and so take up things by custome : and Christians must discourse and performe duties , whither the Spirit saith yea , or no , but God will bring judgement into victory , and the Spirit of the Lord shall carry all before it : but wee must stay till the beloved please .

VERS. 5. Who is this that commeth up from the Wildernesse , leaning upon her beloved ? I raised thee up under the apple-tree , there thy mother brought thee forth , there she brought thee forth that beare thee .

THE Church going about to declare the love she carried towards her head , and husband Christ , doth in this verse , in the first part of it , by way of demand , speake of her selfe : and the latter part , taking upon her the person of Christ , she sheweth what great favours and graces she had received from him . There is nothing by the speech it selfe , that discovers whether Christ or his Spouse uttered these words . But the Hebrew text declareth it to be spoken by the Spouse , because this clause , I raised thee up , &c. And also this .

Thy mother conceived thee : are spoken in the masculine gender , as to a man , and not as unto a woman : and so wee take them for the words of the Spouse , setting forth the vehement and ardent loves of hers unto Christ , in respect of those many favours she had received from him .

In the words then shee setteth forth the vehemencie of her love .

First as it were by comparison , saying :

Who is this that commeth up , &c.

Secondly the place from which she ascended : from the Wildernesse .

Thirdly , The manner of her ascension , leaning upon her beloved .

Fourthly , the meanes of her ascension , I raised thee up under an Apple-tree , there thy Mother brought thee forth &c.

Who is this , or , who is she ( for so we may reade the words ) that commeth up ; &c. some thinke that this speech implyeth the springing up of a new Church , conducted by Christ through the Wildernesse of this world , others understand it to be the speech of the daughters of Jerusalem admiring at the encrease of faith and grace in the Spouse : but we may understand it of the Spouse her selfe : admiring at her selfe , being filled with grace , and being cloathed with so many mercies by Christ , as if she should say , where is she to be found , that hath shewed the like love to her welbeloved , that I have shewed unto mine ? that hath taken such travaile , and indured so many afflictions , passed through so many perils , to come to her beloved , as I have done to come unto mine ? Hence Observe .

That the Saints do admire their own ascension unto Christ .

It is their glorie and Crowne , it is their joy and boafting all the day : but wee must also know , that the boasting of the Saints , is not from any thing of their owne , they cannot so admire their own strength or parts , as in the power and strength of Christ , by which they are brought up unto him . Now that then which the Saints doe so much admire is , that shee should ascend up from the earth , to live in Christ and that in the power and goodnesse of Christ .

Secondly , The place from whence she ascended is mentioned .

From the Wildernesse .

The Wildernesse is sometimes taken for the people of this world , out of which the people of God are called and chosen , Ezek. 20. 35. John 15. 19. but wee may rather take it here for the former state of the Spouse , in the state of sinne and ignorance under the bondage of the powers of darkenesse , from which she escaped by Christ ; for the Wildernesse was a drie and thirsty land , a land of drought , and of the shadow of dearth , Ezek. 19. 13. Jer. 2. 6. The Wildernesse is cloathed with no beautie , whereby men should delight in it , or desire to dwell there , but it is rather a place of Dragons , Foxes , and Tigres , and all wilde ravenous Beasts .

Hence Observe .

That the Saints ascend up to Christ out of a low , darke , desolate Wildernesse .

Their state is a Wildernesse condition , desolate , lost and forlorne , till they ascend up unto Christ : there be many dangers ina Wildernes : so the soule is in a lost , dangerous condition , till it ascend unto Christ , the true Canaan , and Land of plenty and rest . A man in a Wildernesse knows not which way he goes : whither forward or backward ; no more doth the soule , while it walks in the Wildernes of darknesse and confusion , under the power of hell and death , surely , this must needs be a blessed ascension , to ascend out of a desolate Wildernes unto Christ the true center and rest of the soule . It followeth .

Leaning upon her beloved .

Here is set downe the manner of the Spouses ascension , Leaning upon her beloved , or , adjoyning , associating her selfe with her beloved . The Spouse doth not use this speech onely to note her love towards Christ , as it was the custome for men to leane upon them whom they best liked , as appears , 2 Kings 5. 18. but also to set out the strength and comfort she had from him , without whom , by reason of her owne weaknesse , she had never beene able to get out of the Wildernesse .

Hence Observe ,

That the Saints ascend up unto Christ by the assistance of divine power from Christ .

All the strength of the Spouse was in the power of Christ , who upheld her , and sustained her steps , carrying her through all dangers and difficulties . The Spouse is by Christ made perfect , stablished , strengthned , and settled , 1 Pet. 5. 10. This divine assistance was foretold by the Prophet , in Gods dealing with the people of Israel , when he put his holy Spirit in his people , and led them through the deep , as an horse in the wildernesse , they stumbled not ; as a beast goeth downe into the valley , the spirit of the Lord quietly led them : so didst thou lead thy people , to make thy selfe a glorious name , Isa. 63. 11. 13. 14. So here , the Spouse acknowledgeth all her strength and stay to be from Christ , and from the power of his might . It followeth in the next verse .

I raised thee up under the Apple tree .

The Spouse is said sometimes to raise up Christ , as in Psal. 44. 24. Stir up , why sleepest thou Lord ? And the Saints are said to stir up themselves , and take hold of his strength , in Isa. 64. 7. but the Spouse being but the instrument of Gods power and goodnesse , she doth as it were speake in the person of Christ : and as Christ gives life to his people , so his people are said to give life to him , and raise him up , as it were from sleep , and from death . This raising up was under the Apple-tree , the tree of life and grace , whose shadow and fruit had beene delightfull to her , to which tree Christ himselfe was likened Chap. 2. 3. So that the Spouse is said to raise up Christ in his owne power , under the Apple-tree , towit , under his shadow and fruit , whereby she her selfe was comforted and refreshed . Hence Observe ,

That Christ is raised up by , or in the Saints by his owne power . Though the Saints are said to raise up Christ , it 's under the Apple-tree , it 's in Christs owne power : so it is no more but Christs raising himselfe in the Saints : Christ by the divine power raised himselfe out of the Grave , so by that divine power he doth rise in the Saints , by which power they are said to raise up Christ : and therefore what Christ is said to doe unto the Saints , they likewise are said to doe the same unto him , as to raise him up , &c. The Saintship , or the proper person of the Saint is Christ , as he is given out , and distributed to all Saints , who all make up the body of Christ : So that as Christ is said to raise and stir up the Saints , so also they may be said to raise and quicken Christ . It followeth .

There thy mother brought thee forth , there she brought thee forth that bare thee .

It is the heavenly Jerusalem , the generall assembly , and Church of the first-borne , which are written in Heaven , that bring forth Christ into the world , Christ is begotten , and brought forth in these : This heavenly Jerusalem , or Church of the first-borne , is the Mother of Christ , this is she that brought him forth into the world , or , as it may be rendered , That painefully brought him forth : that is , did travell with much paine and sorrow : So that as there is paine and sorrow in women that bring forth Children , so there is in the Spouse in her bringing forth Christ .

Hence Observe ,

First , That Christ is conceived and brought forth in all his Saints .

The Spouse is hereby Christs mother , even all the faithfull that travell with Christ . The Apostle saith in Gal. 4. 19. My little Children , of whom I travell in birth untill Christ be formed in you ; so that Christ is formed and brought forth in every Saint . And in Rev. 12. 2. the Church is compared to a woman with child . The Prophet tells us , That unto us a Child is borne , Isa. 9. 6. So this holy Child Jesus is begotten and brought forth in his divine appearance in all the Saints .

Secondly Observe ,

That the travelling with , and bringing forth of Christ into the world , is with much trouble and paine .

Hence it is said in Rev. 12. the Church was in travell , and pained to be delivered , for as Child-birth is accompanied with many pangs and sorrows , so is the bringing forth of Christ in the hearts of men . There is outward sorrow and trouble , according to the words of the Apostle , when he saith , In much patience , in afflictions , in necessities , in distresses , in stripes , in imprisonments , in tossings to and fro , in labours , in watchings , in fastings , &c. 2 Cor. 6. 4 , 5. And thus the Church declareth , in Isa. 26. 17. Like as a woman with Child , that draweth neer the time of her delivery , is in paine , crieth out in her pangs : so have we beene in thy sight , O Lord . So there is abundance of inward pain and trouble when Christ is formed in the mind and spirit : there is a strugling and resisting , by all the powers of flesh and darknesse : this Dragon seeks to destroy the Child Jesus , there was a type of this in Herod , when he sought to kill Christ , when he was borne upon the earth : So the powers of flesh and darknesse , set against this delivery , they hinder what they can , but cannot destroy this Child ; it is preserved still , though it be in Aegypt , yea , though it should be crucified in Aegypt , it shall rise againe , and live and prevaile . Now in the next verse the Spouse breaks forth into a vehement request , that she may be joyned more neerly unto her beloved , and that he will alwayes have her in mind , rendring a reason , that the vehemency and strength of her love is such , as by no meanes it can be overcome : this is set forth in this verse , and the next following : but first commeth her request in the first verse that followeth .

VERS. 6. Set me as a Seale upon thine heart , as a Seale upon thine Arme : for love is strong as death , jealousie is cruell as the grave : the coals thereof are coals of fire , which hath a most vehement flame .

THe Spouse here desireth a farther testimony and evidence of Christs divine love , to be given in unto her , that she may be the more confirmed in his love towards her , that she may be firmely engraven , as the engraving of a Seale or Signet upon his heart .

First , then we have the Spouses earnest desire of Christs deep affection to her , and continuall remembrance of her , Set me as a Seale upon thine heart , as a Seale upon thine arme . Which request of hers is urged by a motive taken from the strength and depth of her affection to him , which she declareth .

First , by comparing her affections to 3. things .

1. To Death , It 's strong as death . 2. To the Grave , It 's cruell as the grave . 3. To Fire , It hath a most vehement flame .

Secondly , it is set forth by comparing her affections to two things , as lesse then her affections , yet they be of great force : this is in the seventh verse .

1. Her affections are such , as many waters cannot quench them . 2. She prized them to the whole substance of any mans house , which would be contemned if it were offered for to withdraw her affections from her beloved . But first her request .

Set me as a Seale upon thine heart , &c.

Set me , or , put me as a Seale , &c. That is , let me be deeply engraven , as a Seale is , into thy heart and affections , let the love and remembrance of me , take a deep impression in thee , yea , even as a Signet in thy heart and minde ; And as a Seale or Signet on thy Arme ; that is , let it be continually in thy sight and remembrance , and let me be as dear and pretious unto thee , as the Signet that thou carriest about thee ; and how precious that was , and highly esteemed , may appeare in that Zerubabell had a promise made to him , that the Lord would make him as a signet , Hag. 2. 24. And on the contrary side , in that Jehoiakim is threatned , that if he were as the Signet of Gods right hand , yet the Lord would pluck him from thence , Jer. 22. 24 The heart signifieth inward love and affection , and the arme signifieth the remembrance or outward manifestation of that love , by helping and sustaining , and therefore it 's said , Thou redeemest thy people with thy arme , Psal. 77. 16. And also it 's said , He will feed his stock like a Shepheard , he will gather the Lambs with his arme , and carry them in his bosome , Isa. 40. 10. 11. The summe is , that it is a request full of affection and earnestnesse , which the Spouse maketh unto her beloved , as if she had said : Seing I have yeilded through thy goodnesse , such testimonies and tokens of my unfeigned love , I beseech thee againe on the other side , to carry me continually in thy mind , to have me alwayes in thy sight ; to be ( as was promised to the Daughters of Zion ) engraven upon the palmes of his hands , and continually before him , Isa. 49. 15 , 16. that she might be alwayes before his eyes , on his hands and fingers , as men use to weare Jewells about their necks , and upon their breasts , and put Rings , especially their Signets and Seals , upon their fingers , both to have them alwayes in readinesse , and to shew the high account they made of them .

Hence Observe ,

That the Saints earnestly desire to be nearest in Christs heart , to be alwayes in Christs mind . That which is in the heart of man is nearest unto him , and that which he mindeth most he loveth most : So the Spouse desireth here to be deep in Christs heart and affection , to be engraven on his armes . The Spouse would be neerly joyned to Christ , as a precious Jewell , both in his heart , and upon his hand , so that he may alwayes minde her , and have her in his sight , for we know , that whatsoever a man loveth with the greatest love , that he desireth to be nearest unto , yea , fastned unto it . And the Spouses confidence in her beloved , is , that he will esteeme her as an unseparable Ornament of his glory : so she is to him , as Aarons Pectorall unto his breast , and his stones of remembrance upon his shoulders . In the Pectorall or Breast-plate were twelve stones ( like the ingravings of a Signet or Seale ) in which were engraven the names of the twelve Tribes of Israel , to shew , that the High Priest should carry about him a memoriall of the people continually , Exod. 28. 21. The Priest did not onely beare the names of the Tribes upon his heart , but also upon his shoulders , before the Lord , for a memoriall , Exod. 28. 11. 12. So in like manner here , the Spouse desireth Christ to be her mercifull high Priest in things pertaining to God , Heb. 2. 17. That he would guide , feed , comfort her , that he would be all mercy , love , and sweetnesse to her , and that he would shew unto her more then Motherly affection ; according as his title is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 One of many commiserations , Jam. 5. 11. And now she rendereth the reason of her desire , from the nature and force of love , in that she saith ,

For love is strong as death .

This is the first comparison whereby she doth expresse the force of her love .

Death is exceeding strong , it seduceth all sorts of people , high and low , young and old , and overcommeth the strongest man , Psal. 89. 48. neither will it accept of any compassion , nor yield to any opposition , we can make no agreement with it , for if we consider the great might of Princes , of Kings , and of Emperours , yea , of all the mighty Monarches in the world , death hath subdued and cast them downe . Who hath been so strong as to resist death ? where hath that might been found , that could ever eschew his stroake ?

Hence Observe .

That the strong affection of a Saint towards Christ , cannot be subdued by any trouble or force whatsoever

Christ hath been ever welcome to the Saints , though they enjoyed him with the greatest affliction : Peter would venture to goe to Christ upon the boisterous waves of the Sea : Lord ( saith he ) if thon bid me come unto thee . The Saints finde abundance of sweetnesse in Christ , which doth more then countervaile with all the afflictions and troubles they meet withall for his sake : Hence was that resolution of Job , though he kill me yet I will trust in him : such is the force of that indeared affection of the Saints unto Christ , that though they walke in the middest of feares and troubles , yet none of such things can take off the edge of their affection towards him .

The second comparison of her love , followeth in the next clause .

Jealousie is cruel as the grave .

Jealousie is a mixt affection of zeale , or servent love , and carries wrath and rage with it , and it is sometimes used in a good , and sometimes in an evill sense , In an evill sense it s taken for envie , Acts 5. 17. sometimes for a blinde misguided zeale , Rom. 10. 2. Sometimes for bitter zeale or envying , Jam. 3. 14. and lastly , for counterfeit jealousie or pretended love , Gal. 4. 17. But in a good sense , zeale is taken for a godly jealousie , 2 Cor. 11. 2. for an holy emulation , 1 Cor. 12. 31. and also for an extreame heat of all the affections , towards one whom wee esteeme , burning in our love to him , our desire of him , our joy in him , our indignation against any that speake any thing against him : of such a jealousie wee are to understand here , which the Spouse saith is ,

Cruel , or hard as the grave .

She meaneth , that this godly jealousie , wherewith her heart was so affected towards Christ , could not be conquered any more then the grave , it being fierce and inexorable as hell it selfe , which devoureth all that are cast into it .

Hence note .

That the love of jealousie and zeale in the Saints , is a consuming love .

So saith Christ , the zeale of thy house hath consumed me : it causeth one to spend all his strengh , for the person whom he thus loves : and so saith the Apostle in respect of his great love , I am ready to be spent for you , for the love of Christ is a constraining love , 2 Cor. 5. 14. And the godly are eaten up for Gods glorie , Psal. 69. 9. To the force of the grave , she compareth the heat and vehemencie of her love , so that still she doth shew , that she must needs covet to be joyned as a signet most neere unto her beloved . In the next clause she saith .

The coales thereof , are coales of fire , which hath a most vehement flame .

The Spouse compareth her love to another thing , namely , to fire , not only because it warmeth and maketh hot , but also because it kindleth and increaseth to a burning flame .

In the first part of this speech it is said , the coales thereof are coales , &c. that is , they are exceeding hot coales , fierie darts or arrows , the word signifieth that which flieth and burneth ; and sometimes is applyed to judgements that flie abroad , as in Deut. 32. 24. And to arrowes , Psal. 76. 3. Here it is taken for the burning coales of inflamed love , that pierce and inflame the heart , and cannot be quenched , and that is the reason also why she addeth .

Which hath a most vehement flame .

This declares it to be a great & wonderful flame : for in the Hebrew it is , Shalhebeth-jah , the consuming flame of God , that is , excellent or extraordinary flames , piercing and devouring lightning : for in scripture phrase the things of God are transcendently excellent , as the Harpes of God , Revel. 15. 2. The Trees of God , Psal. 1. 3. And the mountaines of God , Psal. 36. 6. by this fire is meant the fire of the Spirit , which is compared to fire , Matth. 3. 11. So the Spirit is as a fire in the Saints , that kindles a flame of divine love towards God .

Hence Observe .

That the fire of divine love is kindled in us by the Spirit of God .

It is the peculiar worke of the Spirit , to inflame our hearts to Christ , for here the Spouse setteth out the greatnesse of the effect , by the greatnesse of the cause : so the flame of God is a most mighty flame : so the love of the Spouse is most fitly compared unto a vehement fire , where there be hot burning coales , and a great flame , because it is kindled by the divine flame of everlasting burnings , where the soule feeleth the love of Christ , it is even set on fire with love towards him , even with a hot burning love : this flame is the flame of God , because it is kindled in the heart of a Saint by the Spirit . These flames of God , these divine and vehement flames , being kindled by the Spirit , cannot be quenched with earthly things , as it is declared in the next verse .

VERS. 7. Many waters cannot quench love , neither can the flouds drowne it : if a man would give all the substance of his house for love , it would utterly be contemned .

THe Spouse proceedeth in setting forth the earnestnesse of her affections towards Christ , shewing , that since her love was as a mighty and excellent fire within , it could not be put out , no not with many afflictions , troubles and persecutions

Many waters cannnot quench love , &c.

By waters , and floods is usually meant in Scripture of afflictions , persecutions , troubles , and tentation , which accompany the Saints , and also of persecutors themselves , who are often called waters , and floods of water , as appeares in Psal. 69. 1. Also Rev. 17. 15. Psal. 124. 4 , 5. And Matth. 7. 25. 27. Isa. 8. 7 , 8. Dan. 9. 26. So here is signified , that the Love of Christ wherewith the Saints are inflamed , is such as cannot be quenched with any calamities or persecutions whatsoever .

Hene Observe .

That the love of the Saints towards Christ is an invincible love .

As it is written of Christ love , that nothing can separate his people from it : so here the Spouse affirmeth , that her love towards him cannot be put out ; wee may observe the frame of the Spouses speech according to her former cocmparison , when she said , The coales thereof are coales , and the fire of the flame of God : for what fire is there , but many waters will quench , at least if floods of waters doe overflow it ? but this heavenly fire cannot be quenched , the floods cannot put it out . The Dragon doth cast a flood out of his mouth , Revel. 12. but all in vaine , for his love cannot be quenched . So the Apostle teacheth , when he saith , Who shall separate us from the love of Christ ? shall tribulation , anguish , persecution , famine , nakednesse , perill , the sword ? as it is written , for thy sake are wee killed , all the day long , wee are counted as sheepe for the slaughter , neverthelesse in all these things , wee are more then conquerours through him that loved us , Rom. 8. 35. There is one clause to come wherein she saith :

If a man would give all the substance of his house for love , it would be utterly contemned .

If a man would give all his substance : as silver , gold , all wealth and riches , it could not purchase this love ; neither could the love of these , winne the heart of the Spouse from Christ , for she affirmeth here , that if all treasures should be offered her , to draw her love from Christ , she would utterly contemne them . So that if any man did thinke either to buy this love of her , or to get it from her , it were nothing , it were but labour lost ; and therefore she addeth .

It would utterly be contemned , or as it is in the Hebrew , In contemning they would contemne it . that is , they would certainly contemne it , or it would be altogether wholly contemned ; for this is the manner of the Hebrew tongue , when they highly promise to double , and when they highly dispraise , to double the word also : See chap. 1. vers. 1. In summe , she meaneth by this verse , namely , to declare , that her love was so firme and fast to Christ , that it could not be be rent or pulled from her to any other , either by any force , or by fraud : nor by flatterie or faire promises .

Hence Observe .

That worldly riches cannot purchase divine love , nor get it away from those that have it .

All the treasures , and pleasures , and credit , which the substance of any mans house may procure , shall be of no reckoning , either to get or purchase the love of Christ , or to withhold the Saints from loving him . The Spouse doth so set her heart upon Christ , that she desires to be neere him , in his heart , upon his arme : yea , she doth so desire him , that she contemneth all other things in comparison of him : for , what is the glorie , and the pompe , the riches , and honours , and the pleasures of the world unto her , more then vile drosse in comparison of Christ ? The nature of man is much addicted to love riches , and the treasures of this world : yet there is not any thing of such force , to winne the heart from Christ ; but the Spouse here affirmeth , that if all treasures should be offered her to draw her love from Christ , she would utterly contemne them . And as the Saints cannot be drawne off from the love of Christ , by any worldly good : so no earthly treasure can get on purchase this love , for the gifts of the Spirit cannot be bought with money , it being the free gift of God , who bestows at his owne pleasure , Act. 8. 18 , 19 , 20. And so it 's said of wisdome , that it cannot be gotten for gold , neither shall silver be weighed for its price , Job 28. 15.

Now a little to recapitulate . How excellent is this divine love ? which carries such an excellent description and denomination with it .

As first , That it s as strong as death , which overcommeth all .

Secondly , That it's jealousie , which is love inflamed , and therefore cruell as the grave , the bed of darkenesse , which is called Sheal , because it allwayes craveth , and is never satisfied , but it devoureth all .

Thirdly , It s hot as the fire , which not only withstandeth , but also burneth all things which stand against it .

Fourthly , It s everlasting , and victorious in all labours and sufferings , that no troubles , terrours , nor persecutions can quench it , though whole floods of water were cast upon it .

Fifthly , It is so precious , that no commodities or pleasures , can answer or countervaile the value and estimation of it .

VERS. 8 , 9 , 10 , 11 , 12 , 13 , 14.

Wee have a little Sister , and she hath no Breasts : what shall wee do for our Sister in the day when she shall be spoken for ?

If shee be a wall , wee will build upon her a Pallace of silver : and if she be a doore , wee will inclose her with boards of Cedar .

I am a wall , and my Breasts like Towers : then was I in his eyes , as one that found favour .

Solomon had a Vinyard at Baal-hamon , and let out the Vineyard unto keepers : every one for the fruit thereof was to bring a thousand pieces of silver .

My Vineyard which is mine , is before me : thou ( O Solomon ) must have a thousand , and those that keep the fruit thereof , two hundred .

Thou that dwellest in the gardens , the companions hearken to thy voice : cause me to heare it .

Make hast , my beloved , and be thou like to a Roe , or to a young Hart upon the mountains of spices .

WEE are come to the conclusion and shutting up of this Song . Here be three speciall things to be handled in the close of all . As

First , Here is a motion , a consultation or demand of the old Church of the Jewes , concerning the calling of the Gentiles , declaring that it is part of her spirituall joy , to see that they be called home unto Christ , and this is contained in verse 8 , 9 , 10.

Secondly , Christ againe on the other part , setteth out his affection to the Church , shewing his care over her , by a comparison made betweene Solomons Vineyard , and the Church , and also by directing her to what should be best for her , vers. 11 , 12 , 13.

Lastly , the Church doth , as it were , take the words out of Christs mouth , and turneth them into an earnest request and prayer , intreating his continuall presence , comfort , and assistance for ever , to lead her , and guide her into all truth : and this is declared in the last Verse .

We have a little sister and she hath no breasts , &c.

We must know when this Song was penned , before Christs appearance in the flesh , the Church was shut up and limited among the Jewes : God suffered the Gentiles to wander in the vanities of their owne mind : but there were prophecies and promises that the Gentiles should be brought in at the comming of the Messiah , and there should be one body made up , both of Jewes and Gentiles . It is written of Christ , I have made thee a light of the Gentiles , and the salvation to the ends of the earth . Also , aske of me and I will give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession . Now those that were faithfull among the Jewes , understanding this , are very carefull of them , saying , What shall we doe for our Sister , &c.

In this verse is described ,

First , the relation of the Church of the Gentiles to the Church of the Jewes ; she is her Sister .

Secondly , the condition of the Church of the Gentiles , and that is two-fold .

1. She is Little . 2. She hath no Breasts .

Thirdly , the care of the Church of the Jewes over this new Church by way of demand , What shall we doe for our Sister ?

Fourthly , the time when her care was such , In the day when she should be spoken for , when she should be made manifest to the world .

We have a little Sister , &c.

The Jewes and the Gentiles which believe , are Sisters and Brethren . Here the Church of the Gentiles is called a Sister to the Church of the Jewes , and to Christ also , because they have both one common Father , Viz. the Lord , of whom is named the whole Family , in Heaven and in Earth , Ephes. 3. 15. All the Saints are Sonnes and Daughters of God , whither Jewes or Gentiles , through adoption and grace , Rom. 8. 16. & 2 Cor. 6. 18. Hence Observe .

That the Saints in the unity of faith become neerly related one to another , as Sisters and Brethren . Christ and all Saints are of one Father and Lord , of one Mother , viz. the heavenly Jerusalem . They are all Children , and of the seed of Abraham , for so saith the Apostle , If yee be Christs , then are yee Abrahams seed , and Heires of the promise , Gal. 3. 29. All the Saints are Heirs of Abraham , according to faith , and according to the promise . And the Apostle saith in Gal. 3. 26. Yee are all the Sonnes of God by faith in Jesus Christ ; for all yee that are baptized into Christ , have put on Christ ; there is neither Jew nor Grecian , bond nor free , there is neither male nor female , for yee are all one in Jesus Christ . And though the Law was first given to the Jewes onely , which were the peculiar people of God , to whom appertained the adoption and glory , and the Covenants , and the service of God , and the promises , &c. Rom. 9. 4. yet the Lord was pleased that the people that sate in darknesse should see a great light , and those that dwelt in the shadow of death , upon them hath the light shined , Isa. 9. 2. So that the Jewes and Gentiles are now as brethren , having both received the same spirit , God hath put no difference betweene Jewes and Gentiles , after by faith he had purified their hearts , Acts 15. 9. Thus much for the relation between the Church of the Jews and the Church of the Gentiles , they were as Brethren and Sisters . Now follows the state and condition of the Church of the Gentiles , though she be a Sister to the Church of the Jewes , yet she is ,

First , A little Sister . Secondly , She hath no Breasts .

As the Church of the Gentiles was a Sister , so she was at that time but a little Sister ; there being onely a few Proselytes brought in to believe in the Messiah , she was little then in being , and also in her minority ; for we must observe , that this speech is formed according to the manner of the world . A young Damosell is not presently married , untill she grow up in years , she is not for marriage untill she hath Breasts to nourish the Children that she shall bring forth . So here she saith , we have a little Sister , she is not growne up , she is not come to ripenesse of yeares , to be given in marriage , being a small young Damosell . And it is added ;

She hath no Breasts .

This is added even to expresse her littlenesse or smallnesse , as before : she is not yet marriageable , or fit for Christ , because she wanted those yeares and that ripenesse that the Lord had appointed with himselfe for her , and the meanes also whereby she should come by it . So that this Church of the Gentiles had no stablished ministry , so that her Children could not suck the breasts of consolation , as in Isa. 66. 11. she was not come to the state of Israel , whose Breasts were fashioned , Ezek. 16. So that the Gentiles that were Proselites to the Jewish Religion , had their ministry among the Jews , and received instruction from the Jewish Pastors .

Hence Observe .

That the Spouse in her nonage is under much weaknesse and frailty . Here the Church of the Gentiles is very little and small , she hath but onely a few Proselites , not one of a thousand , very few and scarce . And she had no breasts , she had no spirituall nourishment for her Children , she was without the Oracles of God : it is true , the Gentiles had many wise men of the world , great Philosophers , and subtile disputers , but none of the doctrine of Christ , to nourish the soule : there was the worship of Devills , and all manner of superstition , there was great boasting of divine knowledge , that in respect of the true wisdome was all nothing but foolishnesse ; and hence she saith , that her little Sister had no Breasts . And what here is spoken of the Church of the Gentiles , in respect of her nonage , the same may be applied to every particular Saint in the time of his nonage and minority . Now followeth the care that the Spouse hath for this her little Sister .

What shall we doe for our Sister in the day that she shall be spoken for ?

Christ and the Spouse are here brought in , as it were a man and his wife , or a Brother and a Sister , debating what were best to be done with their youngest Children or kindred , and which way they might most labour for their preferment : they take up a consultation about the calling the Church of the Gentiles .

What shall we doe ? &c. That is , what furtherance or help shall we afford her , to stablish and settle her in the truth ?

In the day , she putteth day a part of time , for the prefixed and set time with God , wherein he would accomplish the calling of the Gentiles . And that is the time that

She shall be spoken for .

When she shall be spoken of , or , wherein speech shall be of her : that is , when the fame of her conversion shall come abroad into the world : this Hebrew speech , to be had of her , or , in her , may be understood two wayes . For , or Against her . For her , that is , when any make honourable mention of her , doth praise or commend her , or the like . Against her , is when a people is turnd to God , the wicked of the world doe presently oppose them , as the people spake against God , and against Moses , Num. 21. 5. Now from these words thus opened , Observe .

First , It is the duty of strong Christians to assist and helpe those that are weake . What shall we doe ? &c. What aid or furtherance shall we yield unto this our little Sister ? And thus should Saints doe , when God hath given them strong evidences of his love , they should shew their love unto other of their brethren : and this was the charge Christ gave unto Peter , When thou art converted , confirme thy Brethren . Secondly Observe .

That faith makes men famous . The Gentiles were not thus talked of among the people of God , before their Conversion , though for Learning , Arts , Valour , they were the men of name in the world , and accounted the honourablest of all the earth : but it 's a greater honour to be godly , to belong to the Spouse of Christ , then to have all glory and praise in the world beside . True fame is onely to be had in godlinesse .

Thirdly Observe ,

That when a people turne to God , they are the talke of the world . This is , if we take it for speaking against the Spouse ; it is said , the wicked set their mouths against Heaven , and so against all the Saints : a people are never so much made the by-word and scorne of the world , as when there is any appearance of God among them . The appearance of God in the Saints is the object of the worlds hatred . Hitherto reacheth the question , propounded , as it were , by way of consultation and advise . Now followeth the answer .

VERS. 9. If she be a wall we will build upon her a Pallace of Silver , and if she be a doore we will inclose her with boards of Cedar .

THis Verse containeth an answer unto the former question , in which is set out unto us ( yet metaphorically , and under figures ) the resolution of Christ and his Spouse , what they will doe , and what way they will take , when the Gentiles shall come in their fullnesse . And here they are brought in as men consulting and taking advise , to place and plant great store of people and that they will enlarge their rooms , and make their Situation glorious .

If she be a wall .

A wall is for strength and defence , and by the figure Synechdoche , is put for Towns and Cities to which they belong : Cities are often described by walls , gates , barrs , &c. 2 Chron. 8. 5. & Revel. 21. 12. Hereby is meant the faith and salvation of the Saints : as thou shalt call thy walls salvation , Isa. 66. 18. And , we have a strong City , salvation will God appoint for walls and bulwarks , Isa. 26. 1.

We will build in it a Pallace of Silver .

Wee , Christ and his Spouse , will build a Pallace ; that is , we will not onely enlarge our walls for their sakes , but we will provide all things for their entertainment , as may be delightfull unto them . Silver is a precious thing in esteeme , and here it notes the purity , excellency , and durablenesse of this Pallace , adorned with the Spirit , that so this glorious Pallace might be builded for an habitation of God through the Spirit , Ephes. 2. 22. And thus the glory and excellency of the Spouse or New - Jerusalem is described by the glorious City , in Revel. 21. It 's added .

And if she be a doore , &c.

The doore or gate of a City is for entrance , and sometimes signifies the strength and safety of a City : and therefore it 's added , We will enclose her with boards of Cedar : that is , with durable strength , for Cedar will not rot or worm-eat as Writers affirme : for the durablenesse thereof , see 2 Sam. 7. 2. 7. So that if they feare any to hinder their entrance , or being entred feare any annoyance from abroad , they need not fear , for they shall have strong and pleasant walls , and mighty and durable gates safely to defend them .

Hence Observe ,

That the Lord doth make a glorious and plentifull supply for his Church in all states and conditions . This indeed is the summe of the whole Verse , that whereas the Church of the Gentiles seemed little , and to have no breasts , here the Lord promises her to make her walls salvation , and that shee should be built the City of God , and a pretious Pallace for the King of glory to dwell in , and be the Temple of the most high ; she should be a glorious Pallace of Silver most excellent and pure , builded for an habitation for the Spirit , and her gates should be sanctified ( as in Nehem. 3. ) and she should have a defence round about her , being enclosed with Cedar , strong and durable , and very sweet . Thus the Inhabitants of the holy City , the New Jerusalem , were guarded by Angells , and conducted into the holy Temple , Revel. 21. 12. 27. Now followeth the reply that the Spouse makes to this .

VERS. 10. I am a wall , and my Breasts like Towers , then was I in his eyes as one that found favour .

THe Church of the Jewes was at that time when this Song was written a wall , or indeed a City , the glorious City of the great King , and Breasts she had to nourish her Children , and the Lord dwelt in the midst of her as in his Pallace : but she speaketh here rather of the Gentiles , according to the promise of Christ to them , for when those things should be performed towards the Gentiles , as was promised , then they would be a glorious City , and her Breasts would be as Towers . But if it be objected , how could the Church of the Jewes speake this of the Church of the Gentiles in the time past , or present , and not in the time to come : why did she not say , then I shall be a wall , &c. This may be answered two wayes .

First , That the Hebrews doe use the preterperfect tense , sometimes for the future . Or ,

Secondly , Thus , that in the certaintie of faith , she speaketh of that which was to come , as if it had been come .

Here are three things which the Spouse glorieth in , concerning her happy estate at the comming in of her little Sister , the Church of the Gentiles .

First , That she is then a wall , even a glorious Citie , and a silver Palace built upon her .

Secondly , Her Breasts are as Towers .

Thirdly , That she found favour in his sight .

I am a wall .

I am , or I became a wall : that is , I grew up , and increased in the faith and knowledge of Christ , for although the Church of the Jewes were the Citie of God before , yet now farr more large by the multitude and glorie of the Gentiles comming in , and being made one body with her in Christ : but why doth not the Spouse say she is a wall , seeing it was spoken of her little Sister : but she saith , I am a wall ? The reason is , that as they are severall parts , they are called Sisters , yet in Christ , joyned in one , they be but one Church .

Hence Observe .

That all the Saints make but one body .

Christ is made up of all Saints , and the body is not compleat till all the Saints are brought in : so here , her little Sister is her selfe , being joyned to her in Christ : so in that respect she saith , I am a wall , I my selfe am that glorious City , that heavenly Pallace , the Pallace of the great King . So what glorie or priviledge belongs to the whole Church , every particular Member may apply it to himselfe , for what belongs to one , belongs to all , and what appertaines to the whole , belongs to every Member : and therefore the Church of the Jewes , doth appropriate the glorie of the Gentiles to her selfe , as being interested in it . The second thing then is , that

Her breasts are as Towers .

Her Breasts now are fashioned , as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children , as if she had said : The similitude of Towers , noteth the strength , power , and glorie of the administration of the Gospell .

Hence Observe .

First , That the Spouse is glorious in her spirituall administration of the Gospell .

It is her spirituall ministry , that giveth the spirituall milke , whereby her Children are nourished . Now the breasts of the Spouse are like Towers , there is milke to nourish great multitudes of Children : for , when the word of the Lord went forth from Jerusalem , and the Law out of Zion , unto the mighty Nations , according as the Prophets foretold , it should come to passe , the Lord gave great gifts of the Spirit , and great light in the knowledge of divine mysteries , whereby the Saints were raised up in the knowledge of God , and Christ . So that in the ministrie of the Gospell , the breasts of the Spouse were like great high Towers .

Secondly Observe .

That faith seeketh things to come , as if they were present .

For , here long before the Gentiles were made a Church , the Spouse saith , I am a wall , and my breasts like Towers . Wee may see the same in David , in Psal. 60. 6 , 7. God hath spoken in his holinesse ( saith he ) I will rejoyce , I will divide Shechem , and mete out the valley of Succoth : gilead is mine , and Manasseth is mine , &c. yet though David thus spoke , he had not these in possession , but was kept out of them : yet he acconnts them all his , as in possession , and why ? because God had spoken in his holmesse : he enjoyed them by faith in the promise , and so did the Spouse here , when she saith , I am a wall , &c. The last thing followeth , wherein the Spouse doth glorie .

Then was I in his eyes as one that found favour .

HEre the Spouse acknowledgeth not only that she was a glorious Citie : and that she was glorious in her ministrie andd divine nourishment : but also in favour and peace , with comfort and joy in the holy Ghost .

Then shall I be in his eyes : that is , in his judgement or esteeme : the eye being the instrument to conveigh things to the understanding , here it is put for the understanding it selfe : she therefore putteth the eye for the judgement that Christ will have of her .

As one that found favour , It is in the Hebrew , as one that findeth peace , that is , very deare and precious , full of delight and contentment , for even as that man that hath lived in long and great disquietnesse , not withstanding seeking for peace , and finding it at length , hath obtained his heats delight and joy , yea , that which he prefers above al other enjoyments : so it was with the Spouse , and in effect , the meaning is , when the Gentiles should come in multitudes , and be added to the Church , when she should be so glorious in the ministry of the Gospell , the knowldge of Christ should be spread abroad ; she should be filled with divine nourishment , this should fill her with favour and in ward peace : she should be filled with the sweet evidences of divine glorie .

Hence Observe .

The more fellowship wee have with Christ , the more divine peace wee have .

For here the Spouse saith , when the Gentiles shall grow up to a full body , I shall grow up with them , then shall I enjoy that quietnesse and blessednesse of Spirit , for which now I long and labour for . Wee in our naturall or fleshly condition are enemies to God , Rom. 5. 10. But being justified by faith , wee have peace with God , through our Lord Jesus Christ , Rom. 5. 1. This is the peace of the Spirit , which directeth the hearts and minds ( of the Saint ) through Jesus Christ , Phil. 4. 7. The Soule is only at rest , and quietnesse in the bosome of God , in the light and knowledge of him , in the assurance and evidence of divine love : so The worke of righteousnesse is peace , and the effect of righteousnesse , quietnesse and assurance for ever , Isa. 32. 17. It followeth .

VERS. 11 , 12.

Solomon had a Vinyard at Baal-hamon , and let out the Vineyard unto keepers : every one for the fruit thereof was to bring a thousand pieces of silver .

My Vineyard which is mine , is before me : thou ( O Solomon ) must have a thousand , and those that keep the fruit thereof , two hundred .

NOW wee come to the second thing , which is the comparison between Solomons Vineyard and Christs Vineyard . The Spouse is called a Vine , and a Vineyard , and so the comparison is made betweene her and annother Vineyard . As Solomon did exceed in all his glorie and pompe ; so all things that he had , did in their kind excel . His Vinyard in Baal-hamon was a most excellent , fruitfull Vineyard , and of high account , but Christs Vineyard did farre excell it .

The comparison here is drawne betweene Christs Vineyard and Solomons ; and there is first a similitude or likenesse . Secondly , There is a dissimilitude or unlikenesse betweene them .

First , The similitude is ,

1. Solomon had a Vineyard : so had Christ .

2. Solomons Vineyard was fruitfull : so was Christs , as fruitfull as ever Solomons was .

3. Solomon had a care of his Vineyard , he let it out to Keepers : so had Christ as much and more care over his , for he kept it in his owne hand , My Vineyard is before me , saith he . Bt then ,

Secondly , The dissimilitude is

First , Solomon could not keepe and dresse his vineyard himselfe , but Christ keeps his in his own hand .

Secondly , Solomon received not all the benefit , and fruit of his vineyard : but Christ received all the fruits of his : those that kept Solomons Vineyard , were to have the fifth part of the fruit .

Solomon had a Vineyard , &c.

Solomon had all things excellent , and above others ; and this notes the excellency of Christs Vineyard , in that it is compared to Solomons : by the Vineyard is meant the Church in generall : for the house of Israel was the Lords Vineyard Isa. 5. 7. this Vineyard is commended for t is scituation .

At Baal-hamon .

Baal-hamon was not the proper name of a place , but signifieth here a most fruitfull soile or place : for Baal , signifieth a Lord , Master , or Owner : and Hamon , a multitude ; that is , the Lord of a multitude : so that is as much as to say , in a place so plenteous , that it bringeth forth multitudes of Vines : and therefore the Church being scituate in a fertile place , is called , Bekeren ben shamen , the horne of the Sonne of Oyle ; that is , a very fruitfull hill . The fruitfulnesse of Solomons vineyard , doth note out the fruitfullnesse of the Spouse . The next thing shews Solomons care over his Vineyard .

He let out the Vineyard unto keepers .

Though Solomon made great account of his Vineyard , yet he did not dwell in it , and keepe it himselfe . He was not so much delighted with it , as alwaies to have it in his presence , and never out of his sight : he let it out to keepers : that is , he let it forth to hire , or for a certaine rent to such as should keepe , dresse , prune , cut , and trimme the same . Herein there is a dissimilitude betweene Christs and Solomons Vineyard , because Christ kept his in his owne hand , and it was alwayes in his presence and sight . Now followeth the benefit that Solomon received by his Vineyard .

Every one for the fruit thereof was to bring a thousand pieces of Silver .

These keepers and dressers of the Vineyard must have their hire , and therefore it 's said that they bring every one a thousand pieces of Silver , that is , for the fruit they have reaped from the Vineyard , or for the rent thereof they were to bring a thousand pieces of Silver , that is , a very great summe , for he putteth a certaine for an uncertaine . Some read , shekles , which we may take for common shekles , which was halfe so much as See Beza on Mat. 17. 18. the shokles of the Sanctuary , and did amount ( as some suppose ) to the value of twenty-pence . The commendations here of the Vineyard , is , that it was hired or let at a great rent , which is an argument of the great fruitfullnesse thereof : and in this Verse is contained the first part of the comparison : Now followeth the reddition .

VERS. 12. My Vineyard which is mine is before me : Thou ( O Solomon ) must have a thousand , and those that keep the fruit thereof , two hundred .

HEre is the dissimilitude , the Vineyard of Christ , even his deare Spouse , which belongeth onely to him , and to none other , no man shall succeed him in it , because he is the eternall Lord and heire of all things , Heb. 1. 2. And further he saith , which is before me : that is before my face , so that I continually looke upon it , and have an eye over it , or watch over it for good : noting his continuall presence in his Church , as in Matth. 28. 19. and also his continuall dressing and pruning of the same ( as Husbandmen doe their Vineyards ) that it may bring forth more fruit , as in Joh. 15. 2. And here Christs Vineyard is preferred before Solomons : namely , because he is inforced to put forth his ; but Christ doth as it were , with his owne hands , prune and keepe his owne Vineyard .

Thou ( O Solomon ) must have a thousand , &c.

There did belong a thousand sheckles of silver , or a thousand silverlings to Solomon as hire or rent : this we had in the former verse : but here followeth a substraction or lessening of Solomons profit , in the following words .

And those that keepe the fruit thereof , two hundred .

There is a portion that appertaines to those that dresse this Vineyard , and make it fruitfull . This is spoken by way of concession or granting : thus I yeild to this , that thy Vineyard is worth a thousand pieces of silver : but out of that , those that keepe the fruit thereof , must have two hundred , which ariseth to the fifth part of the gaine . Now from this comparison thus drawne , Observe .

First , That the Spouse is Christs Vineyard . The house of Israel was the Lords Vineyard , Isa. 5. 7. but of this we have spoken before in this Song .

Secondly , Christs Vineyard is a fruitful Vineyard . King Solomon was excellent in all things , and therefore his Vineyard could not be but fruitfull , and it being Situate in Baal-hamon , a fertile soyle , by this is noted the fruitfullnesse of Christs Vineyard . Thirdly Observe .

That Christ injoys all the fruit of his owne Vineyard . And this is held forth to us in the dissimilitude betweene Solomons Vineyard and Christs . Solomon was forc't to give away the fifth part of the profit to his Keepers , but Christ doth reap all the fruit of the graces of his Saints , all the fruits of the Spirit , as praise and thanksgiving , redound unto him .

Fourthly Observe , That Christ keeps the Vineyard of his Church in his owne hands . As he hath the whole fruits of it , so his eyes are alwayes upon it for good . Christ appeared in the midst of the seven golden Candlesticks , which are the seven Churches , Revel. 1. Christ is alwayes himselfe in his Vineyard , to dresse it , and to prune it , and to make every Vine prosper . Let none therefore thinke they have the domination over the Church , Christ onely is Lord and head , he stands in need of no Vicar or Vice-gerent , which is one in the stead to doe that which Christ should doe if he were present : this is Antichrist that takes the very office of Christ , which is to sway in his Church alone .

But it may be demanded , doth not Christ let forth his Vineyard to Dressers ? Did not Paul plant , and Apollo water ? &c.

I answer , That the Prophets and Apostles as they were annointed to office and dignity , they were in some fort called the dressers of Christs Vine , but yet no fart her but as instruments whom Christ useth ; for he is present with them , and in them , he worketh by them , and therefore he holdeth the seven Starres in his right hand , which are the Angells of the seaven Churches , Revel. 1. The Keepers of Solomons Vineyard doe keep it in his absence , but the Keepers of Christs Vine can doe nothing unlesse he be with them , and worke by them . Christ then will take care of his Church , and take it so into his owne hands at last , that even Leviathan , and the Dragon that is in the Sea shall be slaine , and in that day his Spouse shall sing , A Vineyard of new wine , Isa. 27. 1 , 2. the Lord will keep it , and water it every moment , least any hurt it , he will keep it night and day , and at last free his Church from both it's oppressions , and oppressors . All this shews how precious and how deare the Spouse was to Christ , that he keepeth it himselfe , and how faithfull the Spouse is to him , that doth bring forth her fruits to none but him . Christ having thus declared the care he had over his Church , he now layeth a charge on her in the Verse following .

VERS. 13. O thou that dwellest in the Gardens , the companions bearken to thy voyce , cause me to heare it .

AFter that Christ had extolled the excellency of this Vine , that is , of his Church , he turneth his speech unto her , giving her thereby , as it were , to understand , that he had done all this , not onely for her comfort , but also for her instruction : for her comfort in that she was so highly , yet truly commended : for her instruction , that she might learne thereby to extoll him in deed and in truth , that had been so liberall in her commendation .

O thou that dwellest in the Gardens .

Christ giveth a solemne charge , and prescribeth a duty to be performed ; which is described , first , by the place of her abode , Among the Gardens , &c. The Participle being of the Feminine Gender , sheweth that it is the Church , not Christ that is here spoken to : we may render it , O inhabitresse : Christ speaks to his Spouse dwelling in the Gardens , that is , in the Churches in which the universall Church is after a sort resident , and a continuall dweller , Christ yet notwithstanding having care , both over the whole , and over every particular one , pruning and dressing them , as appears by the particular Churches mentioned , Revel. 1 , 2 , 3. Now in that the Churches are called the Gardens Observe ,

That the Churches of Christ are the severall Gardens of the Lord . The whole Church is called a Garden full of all sweet plants , as we had before in this Song . The particular Churches which are parts of the whole , be called Gardens : now in that the universall Church , even the Spouse of Christ , is spread over all , she is said to dwell in Gardens , that is , in all the particular assemblies which know and worship Christ aright , throughout the world . Her care is over all , they be all her Children and her plants : and so she is said to dwell in the Gardens , she dwelleth in her judgement , heart , and affections , in all the Churches ;

The companions hearken to thy voyce , cause me to heare .

The Spouse is enjoyned to publish adn preach the Gospel of Christ ; and the persons to whom shemust preach are her Companions . By Companions he seemeth to meane her fellow-Christians , partakers of the same faith , and Spirit , and grace , 2 Pet. 1. 1. These Companions or Fellows , doe attend to the voyce of Christ , published by the Spouse . Now in that it is added , Make me to heare it , our English Translation hath the particle It added , which is not in the Hebrew Text : the words are no more then , make me to heare , and it doth signifie to Preach , because they that preach make those to heare whom they preach unto : so that we may understand the words thus , Preach me , &c. for that is the great office of the Church to preach and publish Christ : as if Christ had said , Preach me to thy Companions and fellow-Christians , that attend to thy voyce , let thy doctrines be my Gospell , not mens traditions . Hence Observe ,

First , That it is the Office of the Church and Saints to preach and publish Christ . This the Apostle exhorteth unto when he saith , Let the word of God dwell in you plentifully , in all wisdome , teaching and admonishing your selves in Psalms and Hymmes , and spirituall Songs , singing with grace in your hearts , unto the Lord , Col. 3. 16. This preaching of Christ is a special argument of the love of the Spouse unto her members , as appears by the words of Christ , when he saith , Peter lovest thou me , feed my Lambs , John 21. 15. As if he should say , this is a great fruit of thy love which I require , preach me to my people . So the Spouse professing that great abundance of her love to Christ , a little before in this Chapter ; Christ requireth that she will manifest it , in preaching him before the Saints . As if Christ should say , manifest thy love unto me by preaching and publishing me , laying open the treasures of life and salvation that are in me , unto those that hearken . Herein then lieth the performance of a great duty of the Spouse , & a singular declaration of her love to Christ , that she preach him , that she publish and lay open all the treasures of life and glory , that be in him .

Secondly , Observe ,

That such as preach the Gospell to the Saints , must preach to them as to fellow Christians . This implieth , that those that preach to the people must not Lord it over them ; not as to be Lords over their faith ( as the Apostle saith ) but to be helpers of their joy . Paul thoughan Apostle , yet he was a Servant of Jesus Christ , as in Rom. 1. 1. The Angell said to John which would have fallen downe before him , See thou doe it not , for I am thy fellow-servant , Rev. 21. 9. Those that preach the Gospell must preach as to fellow-members of the same body , companions in the faith and Spirit of Christ , they should communicate unto them the things they have received from Christ , as unto brethren , and fellow-members of the same body .

Thirdly , Observe ,

That the most precious treasures of the Gospell , should be especially , discovered and preached to the Saints . So here , the companions are said to be such as heare , and unto them the Spouse is enjoyned to Preach Christ . It is most true , that the Gospell is to be Preached to every creature under Heaven , yet Christ saith , Give not holy things to dogs , neither cast Pearls before Swine . The precious treasure of the Gospell is to be communicated especially to the Saints , and such as have a high esteem thereof , to those that have their ears boared of God , and made to heare and receive those precious things . The Apostle saith , We preach Christ crucified , even to the Jews a stumbling blocke , and to the Gentiles foolishnesse , but unto them which are called , both of Jews and Grecians , we preach Christ the power of God , and the wisdome of God , 1. Cor. 1. 23. And againe the Apostle saith , I am not assamed of the Gospell , for it is the power of God unto salvation , unto them that believe , to the Jew first , and also to the Gentile , Rom. 1. 16. The Gospell is most effectuall to the Saint , they are the companions that hearken to the doctrine of Christ . Lastly , Observe ,

That the Spouse is to preach Christ onely , without mixture of mens traditions . Cause me to heare , cause me , and none besides me to be heard : Preach not the doctrines and traditions of men , but preach onely the doctrines of my Gospell . Christ condemned the Pharisees , for that they preached for doctrines the traditions of men , and so neglected the doctrine and word of God . And now followeth the last verse .

VERS. 14. Make hast my beloved , and be thou like a Roe or young Hart upon the Mountaine of spices .

HEre is the cocnclusion of the Song , wherein the Spouse doth powre forth a vehement request or prayer unto her beloved : for as she began this Song with a prayer , so likewise doth she end it with prayer . The Spouse making acceptance of the chcarge , towit , of preaching the Gospell committed unto her , whereby she should procure many enemies : therefore she desireth that Christ would not absent himselfe from her , but that he would be alwayes ready toassist and comfort her .

Make hast my beloved .

In these words the Spouse desireth Christs neer approach unto her , though the words seeme to insinuate , as though the Spouse wished the removing of Christ , especially as the words are rendered by some , Flee my beloved , but this expression doth rather intimate , that Christ should depart from those low and earthly discoveries that he had appeared in , and that he would manifest himselfe in a more glorious dispensation unto her .

And be like unto the Roe , or the young Hart.

To the end that the Spouse may the better expresse the speed or swiftnesse that she would have Christ to use in comming towards her , she useth this double similitude for the swiftnesse of these creatures : see that which is written , Psal. 18. 33. To which end tendeth the word young , because they are far more Iusty and fresh , then when they grow to greater years . See more for this in Chap. 2. 9. 17.

Vpon the Mountaines of Spices .

If we refer this as some doe , to the Roe , or young Hart , then it meaneth most pleasant Hills or Mountaines , abounding with all manner of pleasant Spices , whither these Roes or young Harts , flew for succour and reliefe . But if we refer it to Christ , as it seems most agreeable , then it meaneth a most heavenly discovery of Christ , that he would come in a more glorious appearance then formerly , which appearance of his is expressed by those things that are of the greatest sweetnesse and delight , to wit , Mountaines of Spices . In summe , this is the meaning of this verse , that the Spouse imbraceing Christs Commandement touching the publishing and spreading abroad of his name , and knowing how hard a thing it is to performe such a duty , as well by reason of the matter it selfe , as also by reason of the great difficulties and dangers that accompany such an action , doth earnestly desire Christs appearance in greater glory & manifestation of his divine presence to lead her and guide her in the performance of such a duty . Hence Observe .

That the Saints earnestly desire to be acted and carried forth by the assistance of Christs divine presence . The Spouse here desireth that Christ would inable her to manifest his name by his hasty approach unto her , in the glorious diseoveries of himselfe , as upon the Mountaines of Spices ; and that he would more and more manifest his divine presence to her , by which she might be affisted and carried forth of all difficulties whatsoever . The Spouse earnestly desireth to see the King in his beauty , and to sit upon the Throne of his glory : And thus as the Song begun with a desire of the knsses of Christs mouth , so she cocncludes also with a desire of his comming in glory . Thus is the end of the Revelation . The Spirit and the Bride ( even all that are faithfull ) say come , and let him that heareth , say come , &c. And Christ answers this request , saying , Surely I come quickly , Amen , even so come Lord Jesus , Revel. 22. 17. 20. So let the Lord come upon the Mountaine of Spices according to his good pleasure .

So Endeth this most excellent SONG OF SONGS .