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.

[Page 6] 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,

[Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 10] 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.

[Page 11] 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, [Page 12] 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 [Page 13] 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 [Page 14] 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: [Page 15] 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.

[Page 16] 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 [Page 17] 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 [Page 18] 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.

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 [Page 20] 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?

[Page 21] 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 afore­cited 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 [Page 22] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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.

[Page 29] 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 [Page 30] 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. [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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.

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 [Page 37] 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 Ʋeal, 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.

[Page 38] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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 [Page 46] 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, long­suffering, 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 [Page 47] 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 [Page 48] 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.

[Page 49] 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 [Page 50] 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.

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 at (que) 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. [Page 54] 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 [Page 55] 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 [Page 56] 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.

[Page 57] 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, [Page 58] 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 [...] [Page 59] 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 [Page 60] 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. [Page 61] 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 [Page 62] 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.

[Page 63] 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 [Page 64] 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 [Page 66] 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 [Page 67] 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.

[Page 68] 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 [Page 69] 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: [Page 70] 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 [Page 71] 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 Ʋpright 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 [Page 72] 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 [Page 73] 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 [Page 74] loves wherewithall thou hast loved us. I passe this, be­cause we had the like in the first Verse.

The Ʋpright 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, Ʋprightnesses 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 [Page 75] 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 Ʋ ­rim and Thummim on his Breast-plate; and Thummim was to signifie the uprightness and integrity of his heart [...] Ʋnde. [...] and life, as the Ʋrim 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 [Page 76] 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 [Page 77] 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 loving­kindnesses, 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 [Page 78] 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 W^ch 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 [Page 79] 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.

[Page 80] 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.

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 [Page 83] 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 [Page 84] 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 [Page 85] 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, [Page 86] 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 [Page 87] 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 [Page 89] 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 [Page 90] 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 in wardly 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, [Page 91] 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 in wardly 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 [Page 92] 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 [Page 93] 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 [Page 94] 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 [Page 95] 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 [Page 94] [...] [Page 95] [...] [Page 96] 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 [Page 97] 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.

[Page 98] 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.

[Page 99] 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.

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.

[Page 101] 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. [Page 103] 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 [Page 104] 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 [Page 105] 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, [Page 106] 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 [Page 107] 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, [Page 108] 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 [Page 109] 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 [Page 110] 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: VVe 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 [Page 111] 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 [Page 112] 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 [Page 113] 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 [Page 114] 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.

[Page 115] 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 [Page 116] 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. [Page 117] 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, [Page 118] 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 [Page 119] 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 [Page 120] 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. [Page 121] 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 [Page 122] 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.

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 [Page 125] 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 [Page 127] 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 Sun­beams when they are contracted and meet in a Burning­glasse, 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 [Page 128] 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 [Page 129] a part of the forenoon, and a part of the after­noone; the medium or middle part is a distance or [...] Lucere Ʋnde. [...] 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 [Page 130] 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 [Page 131] 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. VVhosoever 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; [Page 132] 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 [Page 133] 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, [Page 134] 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, [Page 135] 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 [Page 136] 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 VVolves 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. VVe 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.

VVe 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; VVhy should I turne aside from such a Heavenly and gracious Shepheard, and turne to VVolves and Tigers? VVhy should I leave heavenly [Page 137] doctrines for humane traditions: Why should I leave him by whom I have been refreshed and comforted, to follow strangers whom I know not? VVhy 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? VVhy 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 [Page 138] 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 bare­headed, 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 [Page 139] 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. Ʋnde ver­bum. [...] Grex, be­cause the flock or herd is ordered & disposd of by the Shepheard or Herdier [...] Consociatus, conjunctus fuit. Ʋnde 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.

[Page 140] 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 Ʋsurpers 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 [Page 141] 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.

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 [Page 143] 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. [Page 144] 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 know st 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 [Page 145] 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 [Page 146] 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, [Page 147] 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, [Page 148] &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.

[Page 149] 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 [Page 150] 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.

[Page 151] 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 [Page 152] 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. [Page 154] 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 quacun (que) 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 [Page 155] 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 [Page 156] 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 [Page 157] 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 [Page 158] 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.

[Page 159] 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 [Page 160] 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. [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 166] 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 W^ch 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 [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 170] uncertainty there is of the life of man, that hee never stands at one stay, but is continually subject to chan­ges.

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; [Page 172] 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 [Page 173] 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 [Page 175] 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.

[Page 176] 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 [Page 177] 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 [Page 178] 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.

Thy Cheeks are comely, &c.

The Hebrew Lechajaik, signifies thy cheeks, Or, thy jawes: it is sometimes used for the cheeks or jawes of [...] Ʋnde. [...] 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, Ʋnde. [...] 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 [Page 180] 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.

[Page 181] 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 [Page 182] 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 [Page 183] 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.

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 [Page 184] 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 [Page 185] (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 [Page 186] 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.

• [Page 187]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. [...] Ʋnde. [...] 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 [Page 188] 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 [Page 189] 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 [Page 190] 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 [Page 191] 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 [Page 192] 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. [Page 193] 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.

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, Ʋnde [...] 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 [Page 196] 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 [Page 197] 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; [Page 198] 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 [Page 199] 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 [Page 200] 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 [Page 201] 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, [Page 194] 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 [Page 195] 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 [Page 204] 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 [Page 205] 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.

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: Ʋnde. [...] 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 [Page 199] 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.

Ʋnto 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, [Page 209] 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 [Page 210] 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 [Page 211] 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 [Page 212] 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 [Page 214] 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 [Page 215] 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 [Page 216] 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.

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: [Page 219] 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 [Page 220] 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.

[Page 221] 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.

[Page 222] 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 [Page 223] and mediation, even as a cluster of camphire in the vine­yards of Engedi. Thus much for the commendations of the Spouse concerning her Beloved.

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, [Page 225] 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 [Page 226] 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 [Page 227] 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 [Page 228] 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, [Page 229] 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 [Page 230] 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, [Page 232] 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 [Page 233] 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 [Page 234] 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 [Page 235] 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.

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.

[Page 237] 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 [Page 238] 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, [Page 239] 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.’

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 [Page 240] 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. Ʋpon 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. [Page 241] 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, [Page 242] 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 [Page 243] 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 [Page 244] 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 [Page 245] 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.

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 [Page 246] 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; [Page 297] 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 [Page 248] 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, [Page 249] 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 [Page 250] 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, [Page 251] 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 [Page 252] 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.

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, [Page 255] 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 [Page 256] 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.

[Page 257] 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 [Page 258] 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 [Page 259] 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 [Page 260] 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, [Page 261] 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 Ʋrim 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 [Page 262] 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 heart­ravishing 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.

[Page 263] 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 [Page 264] 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 'tis 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 [Page 265] 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.

[Page 266] 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 [Page 267] 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 [Page 268] 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 [Page 269] 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.

[Page 270] 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.

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, [Page 280] 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.

Ʋnder 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 [Page 281] 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.

[Page 282] 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 [Page 283] 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 hand­wrighting 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 [Page 284] 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 [Page 285] 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:

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 [Page 287] 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 [Page 288] 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, [Page 289] 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 'tis 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 [Page 290] 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 [Page 291] 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 [Page 292] 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 [Page 293] 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.

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 [Page 295] 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 [Page 296] place, and had Offered Burnt-offrings and Peace­offrings, 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, Ʋnderprop 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, [Page 297] peace, joy-unspeakeable, and full of glorie. Hence it is, that the Apostle saith, Ʋnto 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 [Page 298] 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 [Page 299] 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 [Page 300] 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 [Page 301] 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 [Page 302] 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.

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 [Page 304] 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.

[Page 305] 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.

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.

[Page 309] 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 [Page 310] 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, [Page 311] 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 [Page 312] 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, [Page 313] 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 [Page 314] 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 [Page 315] 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, [Page 316] 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.

Ʋntill he please.

Ʋntill 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 [Page 317] 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, Ʋntill 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.

[Page 318] 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 [Page 319] 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.

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. [Page 321] 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 [Page 322] 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. [Page 323] 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, [Page 324] 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 [Page 325] 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.

Ʋpon 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, [Page 326] 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 [Page 327] 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.

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 [Page 330] 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 [Page 331] 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 [Page 332] 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.

[Page 333] 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 [Page 334] 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.

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.