LOVES INTEECOURSES BETWEEN The Lamb & his Bride, Christ and his Church. OR, A clear Explication and Application of the Song of Solomon.  
By WILLIAM GUILD, D. D. and Preacher of God's Word.  Ephes. 5. 32. 
This is a great Mystery; I speak concerning Christ and his Church.  Revel. 21. 2. 
And I John saw the holy city, new Jerusalem, coming down from God our of Heaven, prepared as a Bride adorned for her Husband.  
LONDON, Printed by W. Wilson for Ralph Smith, and are to be sold at his shop at the Bible in Cornhill. 1658. 7   

To the right Honourable, Andrew Ramsey, Provost of Edinburgh, Archbald Sydserf, Robert Murray, Archbald Ker, and Alexander Helleburton, Balies, David Wilkie deane of Gilled, Frances Kinloch Treasurer, and to the remanant of the Honourable Council of that City.  
Right Honourable,  
IT is a wonderful love that the Lord hath ever carried towards Man (passing by the fallen Angels) not only electing him before time, creating him in time, redeeming him in the fullness of time, and preparing glory for him after all time; but likewise in the manifestation of this his matchless love, dealing therein so indulgently, that he unfolds to us the highest mysteries that may be, for our consolation, in the lowliest terms and resemblances that can be, for our instruction; stooping down so to us that we may step up to him, and making earth to be (as it were) Heaven trenchman; and that conjugal chaste love that is between the bridegroom and bride, or the loving spouse and his dear beloved, to point and paint out in some measure that cordial and matchless affection, that without measure Christ carries to his Church: so that the Lord demits himself so to our capacities, for our easier admission to his heavenly mysteries, that if sense have any power on the soul, the same cannot want many constant instructers, as if things below were made by divine providence, beyond their ordinary use or course, to speak out things above, and to be like the steps of that Ladder which Jacob saw at Bethel, by which from the earth the soul may mount to Heaven; or like that Vessel full of all variety which in a Vision was let down to Peter, that by things terrestrial the same may be instructed in things that are celestial.  
A clear instance whereof we have in this notable Song of Songs, or sublime book of the Canticles, wherein that great Lord and King of whom David speaks, Psalm. 45. and his glorious Spouse and Queen are to the life described, together with that mutual holy and chaste love which each one of them bears to another. The serious and sanctified meditation whereof as it requireth an elevated and heavenly disposed mind: so it cannot likewise but ravish such a soul with spiritual joy and comfort, and inflame the same with a holy fervour of heavenly affection, and a suitable care to express the same by a correspondent obedience of practical action, to be wished as the disposition of all faithful Christians, and for excitation whereunto I have taken these pains in unfolding (as the Lord has enabled me) the sublime Mystery of this heavenly and mutual intercourse of love, communion and communication between Christ Jesus and his bride or spouse, in her estate here by grace, till at last she come to the full and uninterrupted fruition of himself in glory, when all tears shall be wiped from her eyes, and she shall enjoy that plenitude of joy, and perpetuity of pleasures for ever, whereof the Psalmist speaks, Psalm. 16. 11. And which I shall wish to be the Lot of every faithful Christian.  
These pains then, which I have taken in the unfoldingof this great and sublime mystery, I have dedicated to your honours: which as it is a Song of Love, so it may be a sign and signification of my Love and respect to yourselves, and to that place the most eminent City of our Kingdom, whose prosperity and daily increase of all saving Knowledge, and believing on that blessed bridegroom he described, and of your spiritual union with him as his beloved (wherein only stands true happiness) shall be the hearty and earnest wish of  
Your affectionated servant in Christ, 
 W. GUILD.   

An Exposition of the Song of Songs, which is SOLOMON'S.  

CHAP. I.  

Verse 1. The Song of Songs, which is Solomon's.  
THis Book of holy Scripture has for the penman thereof, (we see) Solomon, the wisest of Kings; for the matter, the worthiest subject, the mutual love between Christ and his Church; for the style, the most sublime and pleasant, being amorous and a song; and for the speakers therein, the most heavenly and excellent, Christ Jesus and his Spouse.  
The cause wherefore the holy Ghost represents this love and union between these two, in all this Song, by the similitude of matrimonial conjunction, is, because in all other Londs of love or friendship, there is not either so sacred a ground of so holy and particular entire affection, nor such a communion of so dear things, as hearts, bodies, and goods, nor so straight a conjunction of parties, becoming thereby one flesh, not so durable for time, being dissolvable only by death, and the effect rather divine then humane, God using men thereby but as instruments to propagate his Church. Therefore the Holy Ghost being to represent unto us that which is otherwise in itself unconceivable, could choose no fitter similitude than this affection and union matrimonial: Therefore also it is, that in other places of Scripture the Church is called the Bride and the Lamb's wife. Rev. 21. 9 and joh. 3. 29. our Saviour is called the bridegroom, & the Church his bride; whereby is evident, though this Bride and bridegroom be not named by any proper names in all this Song, yet that it is without all controversy, that Christ and his Church are meant; these things being attributed in this song to both, to wit such beauty, glory, and excellency, as far surmounts all other beauty, glory and excellency in the world, and to represent in like manner, the spiritual and heavenly ornaments & gifts which he bestoweth on her, and the fruits of her love again which she rendereth to him for the same, here are reckoned up all the sweetest, richest, and most precious things that are in the world.  
This book then in general is a continued amorous conference between Christ and his Church for the most part, wherein either they speak by way of a love-dialogue each to other, or else encomiastickly and by way of commendation one of another.  
And in particular to come to this Chapter. 1 We have therein the general title or inscription of the whole book contained in the first verse. 2. We have the three several parts of the chapter; the first, wherein the church speaks, and which is supplicatory, the first six verses after the second, wherein Christ speaks, and which is directory. ver. 8. and the last, where both speak, which is mutually laudatorie, in the last verses of the chapter.  
In the general title then, and inscription of the whole book, we have first the Title itself, or sort of writing, to wit, a Song. 2 The excellency thereof, a Song of Songs, so called after the Hebrew phrayse, as one would say, A song that excelleth all other songs, as our Saviour is called, Rev. 19 16. the King of kings and Lord of lords. 3. The Author, or rather penman thereof, which is Solomon's  
First than it is called A song and men use to sing for joy, as we see Jam 5. 13. and Ephes. 5. 18. Exod. 15. 1. Judg. 5. 1. etc. And indeed the ground of the greatest joy that a christian soul can have, is this, that Christ Jesus hath vouchsafed to be joined in such a strait and spiritual Union with man, that he hath married himself to his Church, she to be his Bride, and he her Bridegroom; and wherefrom flows such a communion of good things to her, which the heart cannot conceive enough, nor the tongue express.  
Next, it is called for excellency, a Song of Songs, as excelling all others, so that it may be said of it, as is said of the virtuous woman, Many daughters have done worthily, but thou exceeds them all: the same being of the most excellent subject, the most excellent persons, and the most excellent and pleasant manner of Setting down the same.  
Thirdly, the author or rather penman, is Solomon who was a type of Christ and whose marriage with his Queen, spoken of Psal 45. was a type of this spoken of here between Christ and his Church, and who wrote this song as he was a Prophet, and as Peter shows us, not of the will of man, but as he was moved by the holy Ghost 2 Pet. 1. 21. and therefore is not carnally to be understood, but in a spiritual and a holy manner.  

Observations.  
1. Seeing that this Song is so highly praised, as to be called the Song of Songs, Let us have the greater care to attain to the true understanding thereof, digging as it were in this excellent field to find out the treasure of true comfort and wisdom that lies hid therein.  
2. Seeing that it was written by Solomon as a Prophet, and penman only of Gods Holy spirit, and therefore is not the word or wisdom of man, but of God; therefore let us reverence and receive it accordingly.    

Verse 2. Let him kiss me with the kisses of his mouth, for thy love is better than wine.  
HEre the Church begins the Dialogue, In which words is 1. her petition to her beloved, and 2. the reason thereof subjoined thereto. Her petition then is, Let Him kiss me with the kisses of his mouth, according to that allegory under which the whole song is written, as betrothed lovers do by kisses express their love one to another, even so here the Church betrothed to Christ, as a bride desires his comfortable fellowship, and expression or assurance to her soul of his tender affection.  
As for kisses we read of sundry, for sundry ends, and signifiing sundry things in Scripture: for 1. there is a kiss of Salutation 1. Sam. 20. 41. 2 There is a kiss of Valediction. Ruth. 2. 9 3 There is a kiss of reconciliation 2 Sam. 14. 33. and Luke. 15. 20. 4 There is a kiss of subjection. Psal. 2. 12. 5 There is a kiss of religious adoration. 1. King. 19 18. 6 There is a kiss of approbation. Pro. 20. 24. 26. And 7. there is a kiss of love and affection, as, Gen. 45. 15. Seeing therefore that she speaks here of kisses in the plural number, the kisses that she means are these two specially, of Reconciliation and Affection, to the which may be added the third of Approbation which is the sweetest of all, when he shall say, Come faithful servant, and enter into thy master's joy; And of this kiss is she most desirous, as we may see, Rev. 22. 17.  
In like manner, we must understand that there is mention made here of kisses in the plural, to show that she had need not only of one act of mercy in pardoning & being reconciled, or kithing his free love to her, but of many acts of his mercy and love, because of her many times and daily sinning against him, and of many new supplies of his grace to her soul in respect of her spiritual and many decays and necessities, whereby when she hath gotten faith and the like saving graces, she hath need to pray and confess, Lord I believe, but Lord increase my faith, and when she hath gotten ●ood to her soul, to say, as they said John 6. Lord evermore give us this bread.  
Neither is it superfluously added [with the kisses of his mouth.] 1. Because by his mouth opened in holy Scripture, he gives as it were this kiss of reconciliation, while as to every penitent sinner and believer 
1. In respect of Pronunciation  in the blood of Christ, absolution from their sins, and reconciliation unto God is pronounced, and as it were by the keys of the kingdom of heaven, the same which was shut before against them is now opened unto them. 2. Because by his mouth likewise opened in holy Scripture, Faith is begotten in the heart, (as the 
2. Of Application.  Apostle saith, Faith comes by hearing, and hearing is of the word,) by which saith the comfortable promises of remission and reconciliation are applied to the soul of every penitent believer, as it were Christ's lips kissing their souls, and whereby he speaks peace to his Saints, as Isay 57 19 and seals what is said in his word, and says to their souls that he is their salvation. And 3. because by the Sacraments annexed to the Word, and by the testimony of his Spirit, the remission of sins and reconciliation 
3. Of Obsignation.  with God through Christ and his singular love to us is sealed up and assured, as the Apostle tells us, till the day of our full redemption. Ephes. 4. 30.  
But before we get these kisses of his mouth, Bernard tells us that, with Mary Magdalen, we must begin at the kisses of his feet, and bedewing them with our tears, we must expect his bedewing our souls with the word of Comfort. And thereafter also when we have gotten the kisses of his mouth (as joseph's brethren got, when he discovered himself to them, Gen. 45. 15.) We must also kiss the Son as we are exhorted, Psal. 2. with the kisses of homage and subjection, and not suffer any other ever to Lord it over us. But, without naming him, Why says she, let him kiss me? I answer, after an usual phrase of scripture speaking of persons supposed to be notably known, as Psalm. 87. 1. and John. 20. 15. she shows you that Christ, being a common Saviour to all, Luke. 2. 10, therefore she presuppones that he should be known by all.  

Observations.  
1. Out of this holy and Heavenly desire of here's, while she is on earth, yet having her heart on him and the desire of his love, and Love-tokens who is in Heaven, we see what is the disposition of the godly, like jacob's, Gen. 32. Moses, Heb. 11. Davids, Psalm. 4. or others. And how contrary the same is to worldlings who have their portion in this life, which is their Non ultra, and sing a requirem to their souls, when their barns are full, which they think to enjoy many years when they have not perhaps many hours to remain therewith.  
2. Seeing more particularly, the gift of reconciliation, and sense of God's love to her thereby, and with a nearer union, is her desire above all things; Let us try, if we be true members of Christ's Church, if this be ours in like manner. Else if we be not like to her in her desires and delights, it is a token that we are no true members of that mystical body.  
3. Seeing the spiritual benefits which we receive do come to us by his Word and ministry thereof, as the kisses of his mouth; Let us highly esteem of the same, as that man did, (Matth. 13. 44.) of the Field wherein the rich treasure was: and as David professeth, Psalm. 19 and 119. which if we do not, but vilify his mouth, we will also vilify the kisses of his mouth.  
4. But how comes it, that she so boldly and familiarly talks with Christ, (let him kiss me)? Should not fervour of affection have with it humility of reverence? To this Bernard answers, saying, Ne causemimi praesumptionem, ubi affectio urget; reclamat pudor sed urget Amor, qui nec consilio temperatur, nec pudore fraenatur. Whence we observe that if our souls tell us truly that we love Christ, we may boldly come to the throne of grace, and find love's speech graciously accepted.  
For thy loves etc. This is the reason of her so great desire of the kisses of his mouth as the evidence of his love towards her, because his love is so sweet and comfortable, that it is beyond all comparison; and therefore is not only like, but better nor wine. Which being the principal thing that is used in banquets to make the heart cheerful, is therefore put here for all the most comfortable, delicate and delightful dainties which are used at most royal banquets, as we see Esth. 1. the sweetness of whose love (which she so commends) sweetens the most bitter things that the godly can suffer for him even death itself, and makes all other things which were sweet to flesh and blood before and offensive to him, to be most bitter and disgustful, as we see in all true converts.  
This love of Christ, is twofold towards his Church; or there are two sorts thereof: the first is called amor bene placiti seu benevolentiae, or the love of his good pleasure the other is called amor complacentiae, or the love of his good liking: the love of good pleasure is before man was and eternal, and is that whereby from before all beginning in that decree of his election he chose so many as the freely loved unto eternal salvation the love of his good liking is in time, when man is, and walking in the ways of the Lord's obedience, the Lord is well pleased with him.  
This love of Christ towards his Church has these properties ensuing.  
1. It is a love whereby he loves us first, as we have it Ezek. 16. and 1 Joh. 4. 19  
2. It is a free love, without either foreseen merit against the Papist or for foreseen faith, against the Arminian, and as we have it, Hos. 14. 4.  
3. It is a servant and great love, as is shown us Joh. 10. 15. that he gave his life for us, especially being his enemies: and which is so great that the Apostle tells us, it passes all knowledge, Eph. 3. 19 as Augustin says, quod tantus, tantillos, et tales, tantum dilexerit.  
4. It is an eternal love, as we see Joh. 15. 9 both à priori in beneplacito, & therefore our salvation being grounded thereon is sure, & à posteriori because it shall continue towards us for ever.  
5. It is a matchless and incomparable love, so that the love of Jacob to Rachel, or Jonathan's to David or a mother's to a child cannot be compared thereto. And therefore, as is said of Christ's sorrow Lam. 1. 12. so may it be said of his love, Behold and see, if ever the like love was, as is my love, or as the Jews said of his love to Lazarus, so may we with admiration say, Ecce quam amavit.  
6. Lastly, it is an Immutable love, Joh. 13. 1. Ro. 8. 35. so that though we sin, by 
* Note, a difference between the godly and wicked. Rom. 8. 1.  falling (but not walking therein) he may correctus with the rods of men, but his loving kindness he will never take from us.  
But why speaks he of loves in the plural number? I answer 1. this is to show, not only the plentiful and super abundant measure of this love, which I may rather call unmeasureable, and, as the Apostle speaks, passing all knowledge; but likewise, 2. to show the diversity of the manner of manifestation of the same, and how from this inexhaustible and large Ocean so many lovely streams do flow, as election, vocation justification, Sanctification, and, in end, glorification; all which proceed from Christ's free love to us, and are as so many loves, or love tokens of his.  
Now this love is compared and preferred to wine, 1. Because as wine is pleasant and delectable as we see Pro. 23. 31. so there is nothing so pleasant and delectable to the christian soul at all times and in all estates, as Christ's love and the meditation and persuasion thereof. 2. As wine rejoices the heart, & therefore is called a cheering liquor, Psal. 104. 15. See Pro. 31. 6. so nothing rejoices the heart of a true Christian so much as Christ's love, though one enjoyed all the honours & pleasures of the whole world, & although the whole world should hate him, yet he cares not, if he have the love of God and of Christ Jesus his Lord, 3. Wine is medicinal, as we see, Luk. 10. 34. And so is the love of God both in the effects, and assurance thereof to a wounded spirit, or sick soul longing for cure and comfort as the spouse does, Cant. 2. 5. 4 It stirs up courage in hostlie encounters, & so doth Christ's love (the meditation and persuasion thereof) against all our spiritual enemies, yea and death itself, Rom. 8. 35. Psal. 23. 4. 5 It refreshes and repairs (like Jonathan's honey comb) decayed strength in fainting; and so does the contemplation of Christ's love, when the soul begins to faint in trouble or temptation. 6. Solomon says, Pro. 31. 7. that wine makes a man forget his misery, and so does the love of Christ and the assurance thereof, whatsoever misery or hard estate he be in, in this present life, because he looks over all that: and, as the people did in the wilderness on the brazen serpent, so he fixeth his eye upon the love of Christ, and the sweet fruit thereof, which he shall enjoy at last. 7. Wine was used likewise in legal sacrifices, as we see Num. 15. 5. And so in all our spiritual sacrifices of prayer and praise, a main ingredient to stir up our devotion, and to thank the Lord therefore, is, his love towards us: This also is an encouragement giving us confidence to be heard, and accepted; and this should be (as the Apostle uses it, Rom. 12. 1.) a main motive, to offer up our bodies as an acceptable, holy, and living sacrifice to God.   

Observations.  
1. We see that the Church takes the kisses of Christ's mouth, which are the assurance to her soul of her reconciliation with God and such spiritual gifts, as the only sure testimonies of his love towards her; and therefore how far is she different in judgement from the worldlings, who measure gods love to themselves by temporal things and worldly prosperity? which thing, like that woman, Rev. 12. 1. she treads upon in affection, seeking quae supra, and with Jacob the birthright and blessing; or with David, Psal. 4. 6. the light of God's countenance.  
2. We see, the cause why so earnestly she suits these tokens of Christ's love, & consequently his love itself, is, her due and right valuation of the same, better nor wine, or the most pleasant and comfortable thing in nature: therefore till we learn spiritually to discern, and accordingly highly to value spiritual things, like Jacob who valued the birthright and blessing otherwise then Esau; Or the wise merchant, Matth. 13. that valued the pearl otherwise than did Esop's Cock, we will never earnestly seek after such things, but as most men do, we will vilisie and despise them and seek after other things busily with Martha, which we most account of, neglecting this one thing which is most necessary of all; yea after sin, and sinful pleasures which should be bitter and most disgustful to us.  
3. As due valuation of spiritual things makes earnestness of seeking after such; so, till the soul be endued with spiritual senses, that she may taste and see how good the Lord is, and thereby find in Christ's love and the pledges thereof a surpassing sweetness beyond that which is in any other thing whatsoever, she will never value aright the same, and consequently seek after the same earnestly, and therefore we should all seek these spiritual senses, and not marvel to see worldlings who are dead in sin, to want the same altogether.  
4. Seeing Christ's love is so excellent, surpassing all the excellency of earthly things, and that he has so freely bestowed the same on us, worthless and wretched worms, how dearly should we love him again, and not set our love on any other object, in or of this World; and much less on sin, the Cutthroat of our Soul and crucifier of Christ.    

Verse. 3. Because of the savour of thy good Ointment poured forth, therefore do the Virgins love thee.  
In this verse the Church rendereth the reason wherefore her heart is so set upon her beloved, which is drawn from his excellency and bounty, he being like a Vessel full of sweet Ointments and heavenly graces, the fullness whereof is not in Christ for himself only, but, for his Churches good, are poured out to delight, sweeten, and perfume her; God having given him the spirit without measure, and anointed him with the Oil of gladness above his fellows, Heb. 1. 9 that not only in him (as says the Apostle) all fullness should dwell, Col. 1. 19 but (as it is written) that out of his fullness we might all receive grace for grace, John. 3. 34. and which therefore was typed by that precious Ointment spoken of, Psalm. 133. 1. which was poured on Aaron's head, and drenched down his whole body to the skirts of his garments; and like that costly Ointment which Mary Magdalen poured out of her Box on our Saviour's head, while he sat at table, Mark. 14. 3 with the sweet savour whereof the whole house was filled, John. 12. 3. And by reason of the savour in like manner of this sweet Ointment here spoken of, his name, or the preaching of the Gospel, whereby Christ crucified as the Saviour of the World is made known, and, with his merit and all saving graces, exhibited unto all believers, is as a sweet smelling Ointment poured out, and becomes the savour of life unto life to all those who believe.  
And by reason of the fragrant smell of those saving graces that are in Christ as the head fully, and from him are graciously dispensed and bestowed on his Church and members as also because of the comfortable ministry of the Word and Sacraments whereby they are conveyed to the believing soul. Therefore the Spouse of Christ and all the true members of his Church, who are like chaste Virgins, do love and effect him.  
In this verse then wherein she renders a reason of her love, to her well beloved, we have to consider, 1. What is meant by these ointments spoken of, 2. How are they called his 3. the properties thereof, that they are good and savoury, 4. The twofold fruit of their good savour or fragrancy, the one whereof is, that his name is as Ointment poured out, wherein we have to consideragaine, 1. What is meant by his name 2. How it is poured out as Ointment: The other fruit is that therefore the virgins love him. Wherein likewise we have to consider, 1. Who are these virgins, and why so called, 2. Of what sort their love is, 3. The object thereof. And 4. The motive.  
First then, by these Ointments, no other thing is meant but the saving graces of the holy ghost; which out of Christ's fullness, according to the Lords promise, Isai. 44. 3. and Joel 2. 28. are poured upon the Elect, and whereof the Apostle speaks, 1 Joh. 2. 20. which graces' are compared to Ointment.  
1. Because of the preciousness & great worth thereof, as it's called, Psalm. 133. 2. and Matth. 26. 7. Even so is grace, whereof it may be said, as it is of the virtuous woman, Prov. 31. 10. for its price is far above Rubies, & in regard whereof the godly are called the Lords Jewels; and by David, the excellent ones of the earth.  
2. Ointment is delectable in smell, as we see here, and Canticles. 4. 10. Even so is grace to a renewed soul, and makes the same in like manner delectable in smell to the Lords Nostrils, John. 12. 2. as Esau's garment on Jacob's back was to old Isaac, whereas on the contrary the sinful soul that is destitute thereof, is before God as a filthy puddle, or most loathsome carcase:  
3. It rejoices the heart, Prov. 27. 9 therefore called the Oil of joy and gladness, Isa. 61. 3. and for that cause not used in mourning, Dan. 10. 3. but feasting, Psal. 23. 5. Even so, nothing more rejoices the heart of the godly than the sense of saving grace; the same being the pledge of glory, and of that fullness of joy that is in God's presence for ever, Psalm. 84. 11.  
4. Ointment does mollify, as we see, Isai. 1. 6. even so doth saving grace the heart; and makes it so an acceptable sacrifice to the Lord, Psalm. 51. 17: and pliable to have his law written in the tables thereof.  
5. It was used in purification and preparing of Virgins for their Husbands, Esther. 2. 12 Even so by grace is the soul purified, and prepared as a chaste Virgin for Christ her heavenly Husband, Rev. 21. 2.  
6. Likewise it was used for consecration of kings and Priests especially; as we see, 1 Sam. 9 16. Exod. 28. 41. and as Levit. 8. 12. it is said for sanctifying them, even so is saving grace that unction of the spirit: wherefore truly we are called Christians, and are consecrate to the Lord as a royal priesthood, Rev. 1. 6.  
7. Ointments were for preservation from rotting or putrefaction, Math. 26. 12. Mark. 16. 1. and Luke. 23. 56. and therefore as we see in these places, the same was used for anointing dead bodies unto burials; even so it is saving grace, that is the best preservative to the soul against the corruption of sin, and for mortifying that natural corruption that is in every one of us.  
Secondly, these Ointments are called his Ointments: 1. Because He is the full fountain where from they flow, therefore said the Baptist of him, And of his fullness we have all received grace for grace, Joh. 1. 16. as likewise says he to the Church of Laodicea, I counsel thee that thou buy of me Gold tried in the fire that thou mayst be rich, Rev. 3. 18. 2 They are called his, because as they are from him; so they should be for him, that is, for his glory and his Churches good, in their employment, as of the Talents whereby the faithful servants gained to their Master.  
Thirdly, they are called (good) 1. in respect of themselves and their Fountain where from they spring, who is not only good, but goodness itself, and from whom every good gift cometh as from the Father of lights, 2. In respect of their operation and effect, which is, that the riches of grace makes all those who have them to be good, whereas other riches oftentimes produce the contrary effect.  
Next, they are said to be savoury, 1. to the sensible soul, to which nothing is so savoury and odoriferous as saving grace, and therefore they have not only such an eager desire after the same, and sweet contentment therein, but likewise such a delight in the very means thereof, that the same (as David testifies) is sweeter to them than the Honey, and the honey Comb, Psalm. 19 and 119. and the savour of the knowledge of Christ (as the Apostle speaks, 2 Cor. 2. 14. when it is made manifest inlarges their hearts and mouths with joy to give praise to the Lord, 2. These saving graces are savoury, and (like Noah's Sacrifice which he offered) are sweet smelling to God, to whom nothing can make ourselves, or our actions so pleasing and acceptable (like Abel's Sacrifice and himself) as true grace, whereby the soul is, like Ester, purified and perfumed to make her lovely to her heavenly King. So that of grace it may be said, as it is, Psalm. 133. 1. of brotherly unity, How good and how pleasant a thing is grace.  
Fourthly, follows the fruit or effect of the fragrancy of these good Ointments, and 1. that the same is so delectable and sweet, that the very means whereby they are gotten and procured are so sweet and pleasant, that they are like Ointment poured out that gives a fragrant smell, and fills the house therewith, and this is signified by these words Thy Name is as Ointment poured out. Where we have to consider 1. what is meant by his name. 2. What is meant by the pouring out of the same.  
First then, omitting the divers acceptions of this word (name): by his name is here understood the gospel, or word of God, whereunto is annexed the administration of the holy Sacraments, as the same is taken, Acts. 9 15. whereby as a man is made known by his name▪ so is our Saviour and what he has done for us, by his word: that so thereby knowing him we may love him, loving him we may seek after him, seeking after him we may find him, and finding him we may enjoy him, and all good things by him, even eternal life; and therefore this knowledge is called so, because it is the means that leads thereunto.  
Next, this name of Christ is said to be like Ointment poured out, by which pouring out is meant, the preaching of the Gospel, or as the Apostle calls it, 2 Cor. 2. 14. the manifestation of the savour of the knowledge of Christ, and work of man's redemption by his death and passion, which before time was kept up as it were in the unclosed Vessel of God's secret and hid Decree, but there after revealed more and more clearly by mystical promises, typical ordinances and prophetical predictions, till at last it was fully manifested under the clear light of the Gospel; that light and pouring out of this ointment which was before and under the Law, being but dim and by drops, as it were; but this under the Gospel being both plain and plentiful.  
The other fruit or effect of the savour of his sweet ointments, is the love of the virgins spoken of here: Where we have, 1. who they are and why so called, 2. what is this love of theirs, and the object thereof.  
First then, these virgins are all the chaste worshippers of God, who worship him in spirit and truth and keep themselves from the pollutions of this present world, the collective number of which is that chaste spouse of Christ, who in the singular number is called a chaste virgin, as the Apostle speaks, 2. Cor. 11. 2. This title the true members of Christ's mystical body receive, both in the Historical, doctrinal and prophetical parts of the New testament. In the Historical, where they are likened and compared to wise virgins, Matth. 25. 1. In the doctrinal part, where they are called a chaste virgin, 2. Cor. 11. 2. And in the prophetical part, Revel. 14. 4. where they are called undefiled virgins who follow the Lamb.  
The reason why they are so called, is, there are two things whereby one is polluted, the one is error in opinion or the mind, in matters intellectual which are conversant about Verum et falsum, or truth and falsehood: the other is error in action, or life and conversation, in things moral, which are conversant about bonum et malum, good and evil: from both these sorts of pollution, they labour to keep themselves pure and free, 1. worshipping the Lord according to the truth revealed in his word, without being seduced by heretical pravity or drawn to Idolatry which is spiritual whoredom, and, 2. Living holily and not being wedded to any sin, worldly Mammon, or carnal concupiscence.  
Secondly, the love of these virgins here spoken of towards their well-beloved, is not a natural or carnal love which comes of flesh and blood, (for as our Saviour said of Peter's confession, Flesh and blood reveals no such love,) but it is a holy, heavenly, and spiritual Love, coming from above, and is an effect of the love of God wherewith he first loved us, and which love is the Christians tribute due to his God; who says, My son give me thy heart: and may be the Lords questionary trial to every soul to know if it be his, as our Saviour said to Peter, Lovest thou me, and, If any man love not the Lord Jesus (says the Apostle) let him be accursed, 1. Cor. 16. 22.  
Of this love we have to consider, 1. what it is, or quid sit, 2. The sorts thereof, or quotuplex sit, 3. The properties of it, or qualis sit, 4. The marks or tokens thereof, 5. The fruits and effects of it: and Lastly, the motives or persuasions thereto.  
First then, this love, is a holy affection of the heart wrought in the elect by the holy spirit, whereby out of the sense of his love to them, and of that excellency that is in him, they love him with a holy, fervent and constant affection.  
Secondly, this Love to Christ is twofold, intensive and appreciative, 1. The intensive is that whereby the soul in a full bensel (as it were) is carried to love Christ, which notwithstanding may sometimes in temptation be seen to slacken and to fail in the fruit thereof, as we see in the falls of the Saints, 2. The appreciative, is that whereby the soul still esteems the Lord and his favour, and values the same with David above all things, Psal. 4. 6.  
Thirdly, the properties of this love are these;  
1. It is a fervent love, and not like that Laodicean-zeale, Rev. 3. 16. but like that of Jacob's to Rachel, which therefore facilitates their service and obedience to him, and makes his yoke light.  
2. It is faithful, like that of Jonathan's to David, in adversity for Christ, as well as in peace and prosperity from Christ.  
3. It is fruitful, like that tree spoken of in the first Psalm, and so not in word only, but as the Apostle shows, 1. Joh. 3. 18. real and indeed: therefore says our saviour to Peter, and in him to all pastors; Peter, lovest thou me? then feed my sheep. And in like manner to all Christians, if ye love me, then keep my commandments.  
4. It must be transcendent, above the love that we carry to whatsoever is dearest to us, even our own life, therefore says our Saviour, he who loves father or mother better nor me, is not worthy of me. As it is said then of the virtuous woman, Many daughters have done worthily but thou surpassest them all; so, what ever love we carry to other things, this must surpass all in like manner.  
5. It must be constant, as his love is to us, Joh. 13. 1. and therefore not like Amnon's to Tamar, but as our Saviour says to the Church of Smyrna, Rev. 2. 10. be thou faithful unto death and I will give unto thee the crown of life.  
Fourthly, the marks and tokens of this love are these;  
1. To have him often in our mind and mouth, the first by Heavenly meditation, the second by holy communication, both by speaking of him, and speaking to him:  
2. To delight in his speech to us by the Ministry of his word; for which cause we see that David says, Psal. 119. 103. How sweet are thy words unto my taste, yea, sweeter than honey to my mouth: and the spouse, Gant. 5. 16. and 13. says; His mouth is most sweet, and his lips like lilies, dropping sweet smelling Myrrh.  
3. To esteem highly of his love-tokens, to wit, the graces of his holy spirit, both in account and valuation, and care of their right use and conservation; and therefore neither to grieve nor quench the spirit of God.  
4. To rejoice in his presence above all things, in whose presence at last is fullness of joy, and (like the Solsequium) to be sad for his absence, as we see was David's querimony Psal. 22. 1. and the churches sad condition, Cant. 3. 1.  
5. To obey and please him, therefore, Exod. 20. 6. the loving of him, and keeping of his commandments are joined, as we see our saviour does in like manner, Joh. 14. 23. And specially to do this in the upright discharge of our particular callings, therefore said our Saviour to Peter, Lovest thou me? then feed my sheep.  
6. To love those whom he love●▪ or whatsoever has a near relation to him, as his friends, his cause, his image, (which every true Christian is) and his poor members. For we know that the usual proverb is, He that loves me, will love my dog.  
7. To study an assimilation of manners, or complying to him, in being holy as he is holy, & learning of him to be humble and meek. For we know that this procures greatly, increases, and conserveses friendship, as we see in the example of Jonathan and David.  
8. Impatience to see him wronged, as we see in Moses and Phinea's zeal. Therefore where this Love is, there will be a hatred and rebuking of sin, as we see, Eph. 5. 11. and Christ's quarrel will be a common quarrel, as we use to say, If we dearly love a man, we will party him and never ask his quarrel.  
9 Where one loves, he lives, as we say, (anima est potius ubi amat, qudm ubi animat,) therefore the drunkard lives where his cups and Companions are, because he loves them, and so does avaricious person where his Gold is which he makes his God and where his heart is: even so the godly soul his life is, where Christ is, in the Heavens, because his love is there and his heart is where his treasure is, above.  
10. Where love is, there is longing for a full fruition of the thing loved, as the Bride of the Bridegroom; even so where the love of Christ is, there is a longing till we get that full fruition of him in glory, spoken of by the Psalmist, Psalm. 16. 11. when as the spouse speaketh, Cant. 2. 17. that joyful day shall break, and the shadows that are here shall then flee away, therefore is the Church's prayer, Rev. 22. 20. Come Lord Jesus, come quickly.  
Fifthly, the fruits and effects which this love we carry to God produces are these,  
1. Prospering, therefore it is said Ps. 122. 6. they shall prosper who love thee, this being the best and surest way to thrive whereas the want of the Lords love has been the cause of decay and destruction to Kingdoms, Cities, great families and persons.  
2. Protection, therefore it is said, Psalm. 105. 20. the Lord preserves them who love him; for which cause Satan acknowledged, Joh. 1. 10. that the Lord had hedged Joh. about, as he promiseth, Psalm. 84. 11. to be unto all such a sun and a shield.  
3. If any thing fall out cross unto them, according as the Apostle says, Rom. 8. 28. he makes all things work together for their best, as we see in joseph's selling by his brethren, and the Princes of the Philistines their causing Achish through unjust suspicion to dismiss David, 1 Sam. 29. 4.  
4. This love which is carried to Christ, as Moses rod devoured the Rod of the Egyptians sorcerers when they were turned into Serpents; even so it mortifies in us that self-love which is an enemy to salvation, and the love to sin; to the Mammon of iniquity, and all the inordinate affections which by the Apostle we are commanded to mortify, Colos. 3. 5.  
5. As this love to Christ procures so many good things to the Elect while they are here, so likewise (as we see 1 Cor. 2. 9) it procures unto them such good things hereafter, as the eye hath not seen, nor the ear heard, neither entered into the heart of man, which God has prepared (says the Apostle) for them that love him.  
6. As this love which these Virgin-worshippers carries to Christ, procures such good things both temporal, spiritual and eternal to themselves; so in like manner, the Lord himself declares what thereby they procure to their posterity, to it as he says, Exod. 20. 6. mercy to thousands of them that love him and keep his Commandments.  
Last of all, we have to speak of the Motives which may the more forceably induce and persuade to this love of Christ, which are these;  
1. Equity, therefore says the Apostle, 1. Joh. 4. 19 we love him because he has first loved us, and that with such a matchless love, as justly there may be put upon it, that (non sicut) which is upon Christ's sufferings, Lam. 1. 12. so that we may now say, if we owe ourselves to him because he not only gave us to ourselves in the first work of creation but being lost thereafter he restored us in the work of redemption: being therefore so given, and thereafter restored, we owe ourselves to him by a double Obligation, but in respect that he not only restored us, but also gave himself for us, What can we render to him for that benefit, for although, we should be able a thousand times for that benefit to give ourselves, yet what are we to our Lord?  
2. Necessity should persuade us; for else he that loves no Christ incurs that curse whereof the Apostle speaks, 1 Cor. 16. 22. so that (as he says) a necessity is laid upon me, and woe to me if I preach not the Gospel; so may one justly say, a necessity is laid upon me, and woe to me if I love not my Saviour.  
3. The excellency of him whom we love, should move our hearts thereto, in whom there is 1. beauty unspeakable as the spouse shows and sets it forth, Cant. 5. or what is most pleasant to the Eye of Faith, and spiritual senses of the soul 〈◊〉. Unspeakable bounty in re et spe, or what is profitable for this life, or the life to come.  
4. The sweet savour of his Ointments which come from him, whereof we have spoken, which makes the Virgins love him, and shows the difference between God's love to us & our love to him, he loves us as Hose● speaks, freely, Hos. 14. 5. and not for any thing in us, or can proceed from us, as Ezekiel shows, Ezek. 16. But we do not so love him, for our love is procured by that which we find in him, as in Sampsons' dead Lion, Hony was found; and for that which comes to us from him, as the cure that came by the diseased woman of a bloody issue from our Saviour Christ.  

Observations.  
1. Where ever Christ is, he is not alone without sweet Ointments. Which, (as has been said) are the graces of his holy Spirit, which he bestows on that Soul wherein he comes to dwell, and which by that unction he makes a Royal Priest wherefore let us try ourselves hereby, if ever Christ yet came to our Souls, or that Salvation, (as to Zacheus) came to our houses if we have gotten of these sweet Ointments, and that grace be most savoury to us; else if the Spirit of Christ be not so in us, we cannot plead but that we are reprobates.  
2. These Ointments are called (his) for the reasons forenamed, which teach us, 1. from whom in our spiritual wants we should seek, as he teaches the Church of Laodicea 2. in what humility we should possess any gifts or graces that God hath bestowed upon us, remembering that of the Apostle what hast thou which thou hast not received? And 3. the sanctified use which we ought to make of them to wit to God's glory who is the giver, and his Churches good, like the faithful servants who gained with their Talents.  
3. Where ever these good Ointments are, they give a delightful and fragrant smell both to those who have them and to others (like Mary Magdalen's box of Ointment that perfumed the whole house) who see our light to be shining will glorify God our Heavenly father; and as a good smell draws to it, so the good smell of a Holy life will draw others to the love of our profession, besides that it will seal up to ourselves our own Election, and make us smell sweetly in the Lord's Nostrils.  
4. Where ever true grace is in the soul, there is a high Estimation of the means of grace or ministry of the Word, the preaching whereof is like Ointment poured out, fragrant and Odoriferous: for how sweet is it to a Soul sensible of its own misery and God's mercy, to hear of Christ natures, offices, merits, and benefits, even as God's word was to David, sweeter than Honey and the Honey comb. Wherefore let us try if we have true grace by our love, account of, and careful resort to the means thereof.  
5. The sweetness that the Elect soul finds in Christ and his graces, makes them to love him again, So that where a soul loves not Christ with such a love as has been spoken of, it is a Token that it never tasted of true saving grace, nor is it marvel that those that savour only the World, and delight in the unclean lusts of the flesh or to be ever wallowing in the filthy puddle of sin, that they smell not the sweetness of these good Ointments, nor for the savour thereof that they love not Christ.  
6. These who love Christ here, as the true members of his Church are called Virgins, because of their worshipping him (as is said) purely according to his word; and keeping themselves free both of the spiritual whoredom of superstition and Idolatry, as also from the uncleanness of a wicked life and conversation; of which whosoever are guilty, brag or presume as they will, as the Romanist do, they are not the true Church and Virgin spouse of Christ.  
7. If the Virgin-spouse of Christ love him so for the savour of his good Ointments here on earth, which are but the earnest, and first fruits of what she is to receive hereafter in the Heavens; O what cause shall they have to love him more dearly and fervently when after grace here, they shall be translated to glory, and fullness of joy, hereafter.    

Verse. 4. Draw me, we will run after thee, the King hath brought me into his Chambers, we will be glad, and rejoice in thee; we will remember thy Love more than Wine, the upright love thee.  
After the Church's profession of her love to Christ, because of the savour of his good ointments, and comfortable graces, as the nature of love is to be where its object is; so she desires to be in a holy society and fellowship with him, and insisting in his steps of a holy life by a holy imitation to follow after him, as the Apostle did, 1. Cor. 11. 1. which to perform being conscious to her own weakness and inability of herself therefore she craves his powerful aid and enabling help to draw her; and so she promises to run after him in the practice of a ready and cheerful obedience.  
In these words than we have to consider, 1. what she suits, and, 2. to what end. And in her suit, we have to consider, 1. the action and quality thereof, 2. the reason and cause thereof, and, 3. the cords whereby the Lord draws his elect. Again, in the second, to wit for what end, (which comprehends the duty,) we have, 1. The persons who promises the performance of this duty, 2. The duty itself, or the thing promised, and, 3. the rule of the performance of this duty.  
First then, that which she suits, is (draw me) which is not meant, 1. Of a corporal but of a spiritual drawing, 2. Neither is it of a violent drawing, as sometimes this word imports, as Act. 8. 3. and 21. 30. but a voluntary action, with desire (as here) and delight, as sweet music is said to draw the ear to it, and the fame of a Skilful Physician is said to draw many to him, or as the loadstone by a secret virtue and power draws the iron to it, and as is said by the poet, trahit sua quemqualut voluptas.  
By this drawing then, man's will suffers no Manichean coaction, but by a heavenly influence and inflexion is sweetly bowed, and made to comply to the Lords obedience, and; by the power of saving grace of nilling before, is made to be willing. There being in the text itself two strong arguments against any violent or Manichean coaction, 1. because she desires to be drawn, and such a desire proceeds not from compulsion, but from a willing mind, 2. upon obtaining her desire, she promises to run after him, which shows a cheerful alacrity in doing what she promises.  
2. The reason and cause why she desires to be drawn, is threefold.  
1. Because of the way, which is an ascent, as the Psalmist shows Psal. 24. 3. and therefore laborious and difficult to climb, whereas of sin it may be said with the Poet, facilis descensus Avern●. And as it is an ascent, so is it a narrow and rough way, needing therefore not only help to draw us up, but also a good guide, and watchful attending.  
2. Because of our weakness, which in the best of Gods, saints has kithed, fra once the hand of divine grace (whereof the Psalmist speaks, Psal. 73. 23.) has left them never so little to themselves, as we see in David's fall, and Peter's denial, etc.  
3. Because also of that weight that hangs on, whereof the Apostle speaks, Heb. 12. 1. and so sore complains, Rom. 7. 24. as a draw-back, and therefore shows what need we have of divine grace to be drawn forward.  
3. The cords by which he draws his Church, or any true member thereof, in general Hosea tell us, Hos. 1. 4. that they are the cords of love. Therefore also says the Lord in Jeremiah, 31. 3. I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. And in particular, these cords are;  
1. By his Word, as the Lord did Abraham, when he called him from Vr to go where he should direct him, or as our Saviour drew his disciples from their nets and receipt of custom to follow him.  
2. By his Spirit concurring with the Ministry of his word whereby at once, Act. 2. he drew three thousand to believ and follow after him; and which drawing is a fruit of Christ's ascension, and evidence of his eternal love.  
3. By his example of a holy life, and by the example of his Saints conform: therefore, Heb. 12. 2. We are willed to look to Jesus the author and finisher of our faith, etc. making him our parterne of imitation on earth, as he is our patron for mediation in heaven: therefore also for example of his Saints, says the Apostle, 1 Cor. 11. 1. Follow me, as I follow Christ.  
4. By his benefits which he renews evening and morning, as his providence for us, his protection of us, his long suffering patience, and the like: beside his creating us, redeeming us, and calling us to the hope of glory, etc. all these being love-cords by which he labours to draw us.  
5. In the promise which she makes to run after him upon his drawing of her, which comprehends her duty, we have, 1. The persons who promise this duty, and performance, thereof, set down in the plural, (We) and so the singular, in the petition (draw Me) in the promise of performance is changed into the plural number, (& we will run after thee) which is done to show,  
1. That though the Church be one in a cumulative consideration, as one mystical body; yet it consists of many members in respect either of national Churches, or individual members: all which wheresoever they be, are obliged to this duty, cheerfully and willingly to run after Christ by a holy submission to the draught of his spirit, and the imitation of his holy life.  
2. This is to show the efficacy of good example, and the godlies excitation one of another to spiritual duties, as if she should say, Draw me, and not only I, will run after thee, but others also by my example and incitation shall run after thee: as David says, Psal. 51. 13. when I shall know thy mercies, I shall instruct others therein, and men who are brought low as I am, by my example shall ●lee sin. So says our saviour to Peter, thou being converted, confirm thy brethren, Luk. 22. 31. therefore also the Apostle, exhorts the Corinthians, that as, he followed Christ so they should follow his example therein, 1. Cor. 11. 1.  
2. The duty itself or thing promised is, running after Christ, a Christian life being therefore called a running in a race, Gal. 2. 2. Phil. 3. 14. and 2. Tim. 4. 7. recommended to all in God's word, 1. Cor. 9 24. saying, So run that ye may obtain; promised by David, Psal. 119. 32. (as by the spouse here) saying, I will run the way of thy Commandments, when thou hast enlarged my heart; and practised by the godly ever, as Paul professes of himself, Philip. 3. and 2. Tim. 4.  
Which word of running, in obedience to God's commandments as the way, by his grace as our strength, after his spirit as our guide, and unto glory as the prize, it hath, or doth employ these properties.  
1. That we must do the same cheerfully, willingly, and diligently or with alacrity, as the Angels do God's commandments; therefore we pray, Let thy will be done on earth, as it is in heaven,  
2. We must perform our obedience zealously and with all our might, even as those who run a race bend the whole force and strength of their bodies to advance themselves forward, as the Apostle professes of himself, Philip. 3. 14. And as David stirs up his soul and all that was within him, to praise the Lord, Psal. 103. 1.  
3. Patiently, as the Apostle exhorts, Heb. 12. 1. Till the Lord call us to his eternal rest, looking on Jesus the author and finisher of our faith, and never fainting or giving over for any terror or temptation, danger or discouragement, cross or calamity; but patiently enduring what may occur in our way, and to wait upon the Lord always, to whom this promise is made, Isai. 40. 31. But they that wait upon the Lord, shall renew their strength, they shall mount up with wings like Eagles, they shall run and not be weary, and they shall walk and not faint.  
4. Constantly, that is, as, 1 Cor. 9 24. and Gal. 2. 2. So to run, as we may obtain the prize, being faithful to the death that we obtain the Crown of life, as we are exhorted Rev. 2. 10. This being the praise of Joshua and Caleb. The promise that David makes, Psalm. 119. 33. And the Apostles practice, 2 Tim. 4. 7.  
3ly. The Rule of our performance of this duty, or He after whom she promises to run, is, after Christ, the precepts of his word for direction, and the example of his life for imitation. Therefore the Apostle would not simply say, Follow me, but with this restricton, as I follow Christ, he being only our absolute and perfect pattern. Therefore as Gideon said to his soldiers, As ye see me do, so do ye: so says he to all his, As ye see how I have gone before you, so follow ye: for I am the way, the verity, and the life, the way to walk in, the truth to walk by, and the life to walk unto: which way if we keep, we shall be safe from straying; which truth if we believe, we shall be free from erring; and which life if we walk unto, we shall be free from perishing.  
Neither must this following after Christ be only in active obedience, but passive; suffering as he did, innocently, patiently, and persevering to the end, as we are told, Luk. 9 23. And Heb. 12. 1.  

Observations.  
1. The Church first desires to be kissed with the kisses of his mouth, and now she desires more, to wit, to be drawn that she may run after him, whereby we see the disposition of a Godly soul, to be still covering more and more of the Lord's gracious favours towards the same, thirsting and hungering after more and more grace, till at last her vessel be full in glory: therefore it is said of the godly, Psal. 84. 7. That they go from strength to strength, till they see God in Zion, and with the Apostle, Philip. 3. 13. Forgetting those things that are behind, they reach unto those things which are before, and never can say of grace, as Esau said of his goods, Gen. 33. 9 I have enough.  
2. We see the Churches humble acknowledgement of her own weakness and inability to run after Christ except she be first drawn by him, as if she should say, teque volens cursu non tamen apta sequi: as our Saviour speaks, Math. 20. 41. The spirit being ready, but the flesh being weak, which made that great Apostle confess of himself, Rom. 7. 18. that to will was present with him, but how to perform that which was good, he found not; and which much more, may all others most truly and humbly confess.  
3. Notwithstanding of the sense of her own weakness and inability to follow or run after Christ, yet she faints not, nor therefore gives over, but by prayer to him who accepts the will for the deed, and who gives both the will and deed, she desires to be drawn by him, teaching us when we find or feel our own wants, and weakness to perform any spiritual duty, commanded, or saving grace, never to stay in that sight or sense, but to go to him who is the full and over flowing fountain of all grace, and is both able and willing to supply all our wants, and support our weakness.  
4. In that she says, draw me, we see the efficacy of saving grace, as in Manasseth, Paul's conversion, and of those three thousand at one draught as it were of the Net of the Gospel by Peter, Acts. 2. Which serves both to try the truth of Grace in ourselves, which if it be true, it will draw us from our former sins to the contrary practice of holiness. As also this teaches us to despair of no man's conversion in Gods own time, who can be soon drawn to God when ever the Lords saving Grace comes to the soul, as Christ came to the house of Zacheus, and as he drew Paul.  
5. In her promise to run after him, we see that grace is not given to his Saints in vain, as David shows, Psal 119. 32. but for practical use, cheerfully and diligently to do the duties both of our general and particular callings.  
6. We see likewise that our life here on Earth is a Race as the Apostle shows, Philip. 3. 12. Wherein having turned from sin, and entered in the way of the Lords testimonies, we must cheerfully run our Race till we come to the end without fainting, or giving over, or so much as looking back, like Lot's Wife; God's Spirit being our guide; men and Angels spectators, God our Judge, and the prize the Crown of Righteousness.  
7. We see that saying (after thee) that the right way then to run this Race is to follow after Christ, and then we may be assured to come to Christ by grace in glory: but if we nor not after him on Earth, following the direction of his precepts, and example of his practice, we shall never come to him in Heaven.  
8. Lastly, We see that the greatest perfection of a Christian on Earth, is, Christum sequi conatu et desiderio sed non assequi perfectione et facto: as the Apostle shows, 1 Cor. 11. 1. Phil. 3. 12. As also, she contents not with the kisses of his mouth, or to have her share and lay hold on the sweet promises of his word, but also she desires in the performance of all holy duties to be drawn after him, and to be enabled to practise the precepts of his word; and what is recommended to her in the pattern of his holy life, far contrary to the custom of many who would be kissed with the kisses of his mouth, but regard not, so as they ought, the draught of grace with the word, and the following of him in a holy practice of life and good works.  
The King brought me into his Chambers, etc.  
From petitioning of favours to be received, she comes to the acknowledgement of favours already received, and what good use she should still make thereof, that the thankful acknowledgement for these, and use made of these might move the Lord in mercy to a gracious bestowing of the other.  
The speech is borrowed from the manner of men, who when they are betrothed to any, do kindly invite and bring them into their best Rooms and furnished Chambers, there to show them what goods and Riches they have whereof they are to make them partakers whom they mind to espouse, thereby the more to gladden them, confirm and inflame their affection, even so the Lord Jesus having betrothed unto himself his Church, he brings her into his Chambers, when he reveals unto her soul his Heavenly mystery here whereof the Apostle speaks, and what Treasures, Riches, and glory, he has laid up for her in the Heavens hereafter, Col. 2. 2. 3. the assurance whereof so rejoices the believing soul, and inflames her love to him who has so loved her, that as the Baptist leapt for joy in his mother's Womb, so the Soul leaps for joy in the body, and is almost amazed thereat, as Jacob was at the news of joseph's being alive, and of his preferment.  
In which words we have to consider, 1. What are these Chambers, 2. What means this bringing-in, of her into them: and 3. How he is styled who is the in-bringer.  
First then, Chambers are inner Rooms, wherein usually things are laid up, and especially in King's Chambers (whereof here is mention) the Rich Ornaments and honour of Royal Majesty is to be seen: and therefore every one gets not access to such places, who otherwise are permitted to enter in at the Court-gates and outer Rooms; but only these who find more special favour and nearer access: even so these Chambers here meant, are the heavenly mysteries of the Gospel, and as Eph. 3. 8. the unsearchable Riches of Christ manifested and laid open to us thereby, not only to know by a fleeting knowledge in the brain, but to feel the power of the Gospel, as the power of God unto salvation to every true believer, and working a holy change, as the words of Christ wrought on those that he called to follow him; and on Paul when he was converted: yea reviving them that are dead with Lazarus, to arise up from the dead that he may give them light: which sanctifying renewing and changing, power is not felt, nor this saving knowledge revealed to every one who come to the external hearing of the Word, which is as it were the admission to the utter Court or more common Rooms, but only to souls espoused to him as here, and who is said therefore to be brought into his inner Chambers, and know, as David says, the secret of the Lord Psal. 25. 14. That is, besides the knowledge of his heavenly mysteries, the secret piercing and changing power thereof unto their sanctification, and thereby the secret witnessing of God's spirit to theirs, that they are the sons of God and heirs of salvation.  
Next he speaks not of one Chamber, but of Chambers in the Plural, as it were bringing her from one to another, to show, 1. The degrees he uses of revealing and manifesting himself and his heavenly mysteries to his Church and true members thereof, not all at once, or in such a measure, as afterwards it pleases him to reveal: and therefore making them grow from grace to grace, and from knowledge to knowledge, as the blind man that was cured saw by degrees, or as the light grows ever clearer from the dawning to the bright day, and, 2. To show his divers dispensation under the Law and Gospel, being before and under the Law, as it were led into some Chambers, where she saw indeed the King's Royal and Rich Furniture prepared for his spouse and all such as fear him, but with a dim and glimmering light: but under the Gospel, she was led into more lightsome Rooms, where more clearly she might see his glory riches and Royal Furniture, and what was before folded up, was then unfolded and laid open to her view. And yet their remains another third Chamber and Mansion-place wherein she shall be brought at the solemnisation of that glorious marriage between him and her, wherein she shall see clearest of all, and enjoy with him those Riches of his Kingdom, which the mortal Eye never saw, nor could it enter into the heart to conceive sufficiently thereof; and this Chamber may well be called his Chamber of Presence, or bedchamber, where there shall be rest from her labours and she shall enjoy his presence for ever; wherein there is fullness of joy, and at his right hand pleasures for evermore.  
The second thing is, the Bringing of her into these Chambers, (which we must understand to be spiritual for the manner, and done by God's spirit as the agent) is, by the ordinary ministry of the Word whereby both he gives her the Eye of Faith whereby she may behold in the Gospel these heavenly Riches and treasure thereof in Christ; as also he lays open these things by his inward revelation to her view, which God hath prepared for them that love him, as the Apostle shows, 1 Cor. 2. 9, 10. and which are hid from all those who perish.  
The third thing is, who brought her in, and how is he styled? He is here said to be a King, which is the first of Christ's three Offices, who is King, Priest, and Prophet; a King for dignity, a Priest for Piety, and a Prophet for Heavenly Wisdom and prudence, and all these three transcendent, and therefore the King of kings, the true and sole high Priest, and that great prophet of his Church, authorized from heaven that all men should hear him. Ruling us as King, having offered himself as a sacrifice for us, and interceding as Priest, & instructing us by his Word and Spirit as he is our prophet, and who only has made us a Royal Priesthood to his Father.  
This style then of King he frequently gets in Scripture, as Psal. 2. 6. Jer. 33. 5. and Zech. 9 9 who has all these properties, 1. He is a good King, as he is also called, the good Shepherd, John. 10. 11. discharging to the full all the offices of a good king to his subjects, both in government and protection, 2. He is a great King, as Mal. 1. 14. 1. Both in power in itself, being almighty; and over all persons, their souls, as well as their bodies, and great also in respect of the extent of his dominion over Heaven, Earth, and Hell, and so only catholic, 3. He is also a gracious king, 1. In patent access at all times, and to all who in-call upon him, 2. In ready and bountiful granting their petitions, 3. In taking notice of the love, loyalty and obedience of every one of his subjects; and, 4. In rewarding every one who is such, with blessing here and a kingdom hereafter: and Lastly he is a glorious King, or the king of glory, as the Psalmist styles him, Psal. 24. 7. Whose glory is not earthly shaddowish and transitory, but Heavenly, solid and Eternal, Psalm. 24. 7.  
As this blessed bridegroom of his Church is a King, so he hath a threefold Kingdom, of power, grace, and glory, 1. His kingdom of power is his supreme sovereignty, whereby, as David speaks, He rules and raigness as Head over all, 1. Chron. 29. 11. 2 His kingdom of grace is that, whereby he rules in a special manner by the sweet influence of grace in the hearts of his elect, and erects there his throne, 3. His kingdom of glory is that which is the inheritance of his Saints in Heaven, prepared for them before the beginning of the world, which is called, the kingdom of God and the father, Mark. 10 14. à donatitione, therefore says our saviour, fear not little flock, etc. Luk. 12. 32. And sometimes the kingdom of Christ, ab acquisitione Eph. 5. 5. Therefore the thief said, Lord remember me when thou comest into thy kingdom Luk. 23. 42.  
Follows, the fruits or effects of this introduction, to wit, 1. spiritual joy and gladness (whereof, Psal. 45. 15.) Which this chaste virgin the Lamb's bride conceaveth of this introduction of her into these Chambers) & view of these heavenly riches and glory that is laid up for her, 2. a fervent and sincere affection arising from the remembrance of that Matchless love wherewith he has loved her, and which cheereth her heart more than the cheering liquor of the most delicious wine, To speak then of the first fruit, or duty, which upon this introduction the Church performs.  
Then we have first to remark (as in the beginning of this verse) the Number altered from the singular the King brought me in, etc. into the plural, we will be glad, etc. for the same reasons as before. As also this 
1. The commonness of his joy  shows that the gladness and rejoicing which arises from the glad▪ tidings of salvation in the Gospel, is common to all the godly, although never so base or mean otherwise. Neither is it, in the gifts or graces 
2. The right object,  themselves that are bestowed on them, as the worldlings rejoice in their abundance of corn & oil as David shows, and we see in the rich fool; but they rejoice in the Lord, who is the full fountain and giver, Psalm. 32. 11. Commanded, & Psalm. 9 2. Practised, with a far more solid and surpassing greater joy, yea in the Lord when they suffer for him, Act. 5. 41. and 16. 25. So that the godly are not as the world takes them to be, a sullen & melancholious sort of people, but are more joyful and glad than they can perceive: to whom they may justly say as our saviour said to his disciples, I have meat that ye know not of, so that they have gladness and joy which the wicked nor worldlings know not 
●ly. The ground  of, to wit, spiritual joy, or the joy of the Holy Ghost, better grounded nor the worldling's joy; which like Belthassar's is suddenly oft times blasted marred and ends in endless sorrow, whereas the joy of the godly, to wit that joy which is grounded on that sweet assurance of their adoption through Christ which is a pledge & forerunner of that fullness of joy and pleasures for evermore, where of the Psalmist speaks which David calls the joy of his salvation, Psal 51. Psal. 16. and that whereof the Prophet Isay also says, my soul shallbe joyful in my God, Isay. 61. 10. Because he has clothed me with the garments of salvation, he hath covered me with the robes of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her Jewels, all other rejoicing and glorying in any other things, like Nebuchadnezars', Haman's, and the rich fools in the Gospel, being altogether prohibit and unlawful, as the Lord in, Jer. 9 23. says, Let not the wise man glory in his wisdom, nor the mighty in his might, or the rich man glory in his riches, but let him that glorieth, glory in this that he understands and knows me, saith the Lord.  
We have then in these words, 1. A rejoicing, arising upon the former introduction, 2. Who rejoices, 3. wherein they rejoice.  
[1. A holy remembrance] Follows, the next duty the Church performs, upon this forenamed introduction, to wit, the comfortable remembrance of the Lords love, which cheereth the soul more than wine does the body. Therefore did David stir up his soul and all that was within him, to remember the Lords benefits bestowed upon him, and not to forget them Psal. 103. 3. Because we are all prone so to do. Which remembrance of the Lords love and benefits, in a thankful manner, 1. Procures him in mercy still to continue manifest more and more his love, and the tokens thereof towards us. 2. As Joseph reasoned with his Master's Wife from his love and preferment to him, that he would not sin against him; so this remembrance of the Lords love, will restrain likewise from sinning against him: therefore it is said, There is mercy with thee O Lord, that thou mayest be feared: and, 3. In the time of adversity, this remembrance of the Lord's love towards us will sweeten all Marah waters, and assure us that all shall cooperate to our best, because he loves us, and that all proceeds from his love, Heb. 12. 6.  
[2. Whereof] But it is spoken of Loves in the plural, because of the several manifestations thereof, in Election before time, creation in time, redeeming in the fullness of time, effectual vocation, free justification, powerful sanctification, and future glorification, etc.  
[3. How] Also the effect of his remembrance, or quality thereof, is expressed by comparing it to Wine; and it is also said, more than wine, to show that wine cannot in the use thereof be so comfortable, delightful, and cheering to the body, as the remembrance of the Lords love, is to a sensible Soul; nor, is it in the natural quality thereof, so operative upon the body, as his remembrance is upon such a soul, in moving the same uprightly and sincerely to love Christ again.  
[4. The retaliation] Therefore it is subjoined, that the upright love him. Where we have, 1. Who loves: and, 2. Whom they love. As for the love and the object thereof, having already spoken, we have now only to speak of them who love, and how they are called, to wit, recti, Now there is a fivefold rectitude, 1. Judicii, 2. Sinceritatis, 3. Desiderii, 4. Locutionis. 5. Operum: Or, in a world, uprightness of heart, and righteousness in life: and how it is commanded, commended, and the excellent fruits thereof.   

Observations.  
1. She had been seeking favours before, and now she thankfully acknowledges favours already received, which teaches us all the like duty, and not to be like the 9 ungrate lepers: for hereby we procure in mercy the continuance of gifts and graces already received, and the Lords giving unto us the sanctified use of his benefits, as also this is a powerful motive to the Lord, to bestow more favours, and to have our confidence strengthened in the granting of what we ask, because we have found by experience the Lords goodness in bygone favours bestowed upon us.  
2. Out of the style of King, we see first, the Church's dignity, whereunto by grace she is advanced: her blessed bridegroom, who has freely loved her as Hosea speaks, Hos. 14. 5. and espoused her to himself as Ezekiel shows Ezek. 16. Not being one of a low degree, but royal dignity, and▪ as Assuerus did poor captive Esther, promoting her to be his Queen, as she is called by the Psalmist, Ps. 45. 9, Gloriously crowned and richly clothed, as she is described both by Ezekiel in the old Testament, and John, in the new Rev. 12. 1.  
3. Is Christ our King? then, as this shows the Church's dignity, so it shows our duty, as it is said, Psal. 45. 11. He is thy Lord and honour thou him, so let us therefore reverence Him as our King, obey Him as our king, and love Him as our King.  
4. This bringing of her in, into his Chambers, has been shown to be by the conduct of his spirit, which teaches us when ever we come to the place of his Public Worship to hear his sacred Word and the Mysteries of the kingdom of Heaven opened unto us, that sense and sanctified knowledge may be wrought thereby, Let us implore the aid of his blessed Spirit, and that eyesalve spoken of, Rev. 3. that by his Spirit we who otherwise are unable to enter may be so brought in, into these privy Chambers of his, and admitted to that access, which none are admitted to, but such as are so brought in by him. And let us not marvel that others that hear as well as we, yet know not the power of the Gospel, nor are taken with such love and admiration; but remember, Quis te discrevit.  
5. Whereas it is said, We will be glad and rejoyce●, we see that God's people are not a sullen and Melancholious people, but a joyful company; yea having more joy than the joy of worldlings, and greater or better cause to be joyful than they: As also can rejoice in that wherein they cannot, to wit in the midst of mourning, and of trembling, as Psal. 2. and of sharpest persecution, as Acts. 5. 41. and in the flames of fire, as the Martyrs have done, and the three Children; & therefore are much mistaken by the blind worldlings.  
6. The Churches rejoicing is in her Saviour, in te laetabimur; then neither do the godly rejoice in things worldly, whereon she tramples, Rev. 12. and suffers them not to ascend to her heart; nor yet in her own merits, or such like, but only in the Lord.  
7. That which she professes she will remember, is, his love; wherein we learn the best and sanctified use of our memory, is our sins, as Psalm. 51. and Christ's love delivering us from them. O then, if they were so exercised!  
8. The comfortable fruit of this remembrance, is far greater cheerfulness to the soul then that of the most delicious Wine can be to the body: all other things in the day of temptation chiefly, death, or distress, in comparison of this remembrance, and assurance of this love, being but like Job's comforters.  
9 Where the Lord's love, which is remembered, is first; and than it is said, that the upright (by way of retaliation as it were) love him, we see that the Lords love is productive of ours, and the greatest assurance we can have: that he loves us, is that we love him. Let us then labour to have the Lords love settled in our hearts, and when we find it, ascribe it to the right original.  
10. If the upright only love Christ, then where there is no uprightness in the heart, nor righteousness in the life, but hypocrisy and crooked walking, pretend what they list, there is no love of Christ there,    

Verse. 5. I am black but comely, (O ye daughters of Jerusalem) as the tents of Kedar, as the Curta●nes of Solomon.  
Hitherto has been the Churches first speech to Christ testifying her faith and love to him, now follows her Apologetic speech to her fellow-members, the daughters of Jerusalem, against the scandal which they either had taken, or might take by reason of her affliction or infirmities, whereunto she is subject in this life, and whereby, like one scorched with the Sun, she was somewhat black, and therefore it might seem strange or improbable that so great and glorious a King, should espouse to himself so black a Bride and show such an affection towards her, whereof lately she had spoken. To which Objection she answers, that though she was blackish (for so signifies the Word in the original) being a diminutive, yet she was comely, her blackness being only in the colour of her skin, and accidental by reason of her Sun-burning, or her external estate under persecution; but her comelyness was native, in the lineaments of God's image drawn on her Soul, and proportion of the New man, which she hath by her new birth in Christ, and whereby, like the King's daughter, she is all glorious within: which inward comeliness and spiritual beauty, is that which they should more look upon, and regard rather, than her external afflicted estate, or her infirmities whereby she seems to be blackish.  
Thereafter she uses two comparisons, the one to show how she is black, the other how she is comely: the first is like the tents of Kedar, the other is as the Curtains of Solomon: of both which we shall speak hereafter.  
The Words then contain these three things, 1. To whom she speaks, 2. What she speaks, and 3. How she illustrates her speech. First then, these to whom she speaks are called daughters of Jerusalem, by which is meant the Catholic Church, which the Apostle, Gal. 4. 26. calls the Mother of us all. In respect whereof, and relation whereto, all particular or national Churches are daughters, and amongst themselves, Sisters, as they are called, Cant. 8. 8. Yea are all individual true members, though weak, and (like these) ready to be scandalised, are brethren or Sisters amongst themselves in like manner.  
First, than we may have to consider wherefore the Church both here, and frequently else where, is called and compared to Jerusalem, Isa. 62. 6. Revel. 21. 2.  
1. In regard of Signification, for it signifies as much, as to say a vision of peace: and indeed this is only to be seen within the bosom of the Church, to wit, peace with God, peace of conscience, peace with the Creatures, and peace amongst themselves who are the true members thereof, for which every one should pray, as Psal. 122. 7. and make their practice conform, as we see was that of Abraham's, Gen. 13. 8. and as is recommended to us, Psalm. 133. 1.  
2. In respect of Separation and Election, for the Lord made special choice of it beyond all other places, there to dwell, as we see, Psalm. 132. 13. being before, a City of the Canaanites, idolatrous (as Abraham was in Vr) and profane and accursed, (as the Amorit and Hittite, spoken of by Ezekiel. c. 16. 3. Even so the Lord of his free grace out of the corrupted and accursed mass of mankind has separate and chosen a select number to be his Church, to dwell in the midst of them by a peculiar and constant presence of grace here, and to advance them at last to dwell with him, in eternal glory hereafter.  
3. In respect of Situation, firmly founded upon a Mount that cannot be removed, as we see, Psalm. 125. 1. but abideth for ever: even so is the Church of God built upon a sure foundation, the Rock Christ Jesus, against which the gates of Hell shall no-wise prevail.  
4. In respect of defence and fortification, with Mountains round about, Walls and Watch-towers, as we see, Psalm. 125. 2. Isai. 62 6. & Ezekiel. 33 3. Even so as the mountains are round about Jerusalem: so the Lord is round about his people (says the Psalmist,) from hence forth even for ever, Psalm. 125. 2. & 84. 11.  
5. In respect of compact structure, for commodious habitation, as we see, Psalm. 122. 3. Even so is Christ's Church conpactly built, Eph. 2. 21. and firmly joined together by a three fold conjunction; 1. Of unity in faith, 2. Of external profession in the truth: and 3. Of love and affection.  
6. In respect of Gods true worship and adoration which was there established, and therefore there was the Temple the Lords Priests and sacrifices; even so in Christ's Church there is the true worship of God in like manner established; for which cause it is called, 1 Tim. 3. 15. The Pillar and stable place of truth, and no where but there, is the voice of the great Shepherd Christ Jesus to be heard, nor doth he walk but in the midst of his Golden Candlesticks.  
7. In respect of her many privileges and peculiar donations, as to be called the City of the great King, the Lords dwelling place, and glory of the Earth, and in respect whereof, Psalm 87. 3. it is said, Glorious things are spoken of thee, O City of God. Even so great and many are the Prerogatives of the Church of Christ, as to be the spouse of the King of Kings, clothed with the Sun, crowned with stars, trampling on the Moon, attended on by Angels, having heaven her inheritance, and all things to be hers Rev. 12. 1.  
This Jerusalem here, is said to have daughters, therefore (as we see, Gal. 4. 26.) She is a mother, yea such a mother to her Children, as the mother of her head and Husband was to Christ, to wit, a virgin-mother, in whose womb the godly are conceived through the operation of the holy Ghost, by the immortal seed of the Word, 1 Pet. 1. 23. And borne again by that new birth whereof our Saviour speaks to Nicodemus, John. 3. 3. And upon whose breasts they are fed and nourished by that sincere milk of the Word, whereof Peter speaks 1 Pet. 2. 2.  
Having then spoken of those, to whom she speaks, follows next what it is, that she speaks, to wit, I am black (says she) but comely: which speech of hers is by way of concession, granting that which they might object unto her concerning her blackness, but withal showing them that she was comely, which blackness, (or rather blackishness) howsoever it may be said to befall her because of the infirmities whereunto she is subject in this life, so long as flesh and spirit are in her like Rebecca's twins wrestling; yet specially this blackness is said to befall her (as she shows in the next verse) because of persecution and much affliction, whereunto she is subject and all such who will live godly in this present World; which persecution, in the next Verse, she calls the Suns looking upon her, and which our Saviour, Mat. 13. 6. expounds to be such, and wherewith the Lord wisely suffers his Church to be exercised for these reasons following.  
1. To purge her, as in a furnace from her dross, and so to further her mortification, therefore called a Fiery trial, which the Godly should not think strange to be amongst them.  
2. To Wean her affection from this World, that it may be the more settled on him and that life to come; and to make death and her entry into her rest, the more welcome when it comes.  
3. For exercise of her holy gifts and graces, as her patience, humility, love, constancy and courage, etc.  
4. For detecting of Hypocrites and Temporizers, who in the hour of temptation, like chaff, will not abide with the solid grain.  
5. For manifesting his mighty power, to the disappointment of Satan, and comfort of his own, in preserving his Church in the midst of hottest persecution, as the bush was where Moses saw the fire, or the three Children in the fiery furnace: see also Cant. 2: 2.  
6. Making this also a mean of propagating the Gospel, which Satan and his Instruments thereby would impede, as a Vine by cutting the same, becomes more fruitful: hence Sanguis martyrum semen ecclesiae; and by the dispersion of the Disciples, the preaching of the Gospel was the farther spread.  
7. Hereby likewise the body is conformed to the Head, by bearing the Cross here, that she may come to the Crown hereafter: for all which former respects, the godly have rejoiced in their sufferings, and, as Philip. 1. 29. counted it a gift or benefit, and an honour given them, that they were found worthy to suffer with Christ.  
Thus we see the difference between the troubles of the godly, especially for righteousness, and these of the wicked, 1. In their nature, 2. In the ground wherefrom they come, even the Lords great love, 3. In their fruit, to wit of righteousness. And 4. In their end.  
The next thing whereof he speaks, by way of Apology, is, that she is comely, where we have to consider, 1. What this comeliness, is and wherein it consists, 2. From whom she hath it: And 3. Before whom, or in whose sight and estimation, she is so.  
But first this would seem to be contrary to a Virgin's modesty chiefly, to praise herself, and say that she was comely; and to that humility, whereof Solomon speaks, saying, Let anotherman praise thee, and not thine own mouth, a stranger and not thine own lips, Prov. 27. 2. But hereunto it may be answered, that without violation of that precept of solomon's, this may be done in two cases, Vel quando ad imitationem requirit hoc utilitas audientis, vel ad justam defensionem necessitas loquentis, both which we may see in Paul: The first, Acts. 20. 18. & 35. and again, 1 Cor. 11. 1. The second in two whole Chapters, 2 Cor. 11. & 12,  
To come then to the first point to be handled of her comeliness to wit, what it is, and wherein it consists. It is nothing else but that spiritual and inward beauty of Holiness, so called, Psal. 29. 2. and 110. 3. which (as is said, Ezek. 16. 14.) is that comeliness which the Lord put upon Her, and whereby (as the Psalmist Speaks, Psal. 45. 13.) The king's daughter is all glorious within, so that, like the cloud which stood between the Israelites and Egyptians though she have one side black, she has another side bright and beautiful, and her worst is her outside, being in outward show like her Head, who because of his abasement in this world, and being a man of sorrows, there was no beauty in Him) that we should desire him; but her inside (like his, by inhabitation of the deity) is glorious: and so she is contrary to Hypocrites whose outside (like painted Tombs) is the fairest, but inwardly they are foul, and full of corruption.  
Next, having spoken what this comeliness is, we have to show wherein it consists, first than it consists in her justification, being clad with the righteousness of Christ, which is made here's, as it is said, and she shall be called, the Lord our righteousness, for which cause she is described, Revel. 12. 1. A woman clad with the Sun, in the robe of whose righteousness, (as Jacoh clad in Esau's garment) she gets from her Heavenly father gracious acceptation, and that blessing whereof David speaks, Psal. 32. 1.  
Secondly, this comeliness of here's stands likewise in her sanctification, or re-impression of that image of God, whereunto man was first created, which is called her new birth, or new creation, consisting in mortification and vivification, the Lineaments of which image no art can draw, but only the hand of that great God who first stamped the same upon the soul, as his own image and superscription, by illumination of the mind, purification of the heart, inflexion of the will, sanctification of the affections, and renouvation of the life, begun in Baptism, having its progress in our life, and its perfection after death, and which, Ezek 16. 13. is called that perfect beauty or comeliness that the Lord, put upon her, not by any perfection of degrees, but of parts, as hereafter he shows, to wit, v. 10. that her neck is comely by bearing of Christ's yoke, her cheeks also are comely by blushing at sin; and specially, as c. 2. v. 14. when they are bedewed and run down with tears of true repentance, like those of Mary Magdalen's, also she is comely in her eyes, as, c. 4. 1. being like dove's eyes, both meek and mournful: likewise in her lips, as, v. 3. by her gracious speeches, both to God and of God; which she has from him, and which she uses for him. And she is comely also in her goings, c. 7. 1. Walking in the path of righteousness, or holiness and humility. Thus thou art all fair my love (says the spouse to her well-beloved, c. 4. 7.)  
The second point which we have to consider concerning this comeliness of the spouse of Christ, is, From whom she has the same, seeing she has it not by nature. Therefore this comeliness she has only from her blessed bridegroom, who found her not so in the time of love, when he looked upon her, any wise comely, but a deformed wretch by sin and transgression; and, as Ezekiel shows, Ezek. 16. 3. a filthy abject and object, lying in her blood; or, as our Saviour speaks of the Church of Laodicea, wretched and miserable and poor and blind and naked. Rev. 3. 17. But what others cannot do to any whom they choose to be their spouse, he did to her, that is, he made her of a foul and deformed wretch, a comely and beautiful spouse, by his beauty and comeliness which he put upon her, as he testifies by the forenamed Prophet, 2 v. 14. saying, Thy renown went out among the heathen for thy beauty, for it was perfect through my comeliness which I put upon thee. So, that from him alone she has her comeliness, as the moon has her splendour from the Sun, or Moses face had it shining, from being with the Lord. Therefore says our Saviour to Laodica, I counsel thee, Buy of me gold and white raiment etc. And the Apostle asks, saying, What hast thou, O man, but what thou hast received, from him? Then we should ask this beauty of Holiness of him, and to him only we should give due praise for the same.  
The third point which we are to consider concerning this comeliness of the spouse of Christ, is, as, from whom he has the same, so in whose eyes and estimation she is so comely and beautiful, and this is in His eyes specially who made her so comely: and herein stands chiefly her joy and contentment, that how vile and contemptible soever she be in the sight or estimation of the blind world, as her Head and Saviour was, of whom it is said, that when Herod saw him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He counted him at nought: and as Isay says, He was despised and rejected of men, Isay. 53. 3. Yet she is beautiful and comely in his sight who is her head and Husband, from whom only she seeks approbation. Next, she is comely and beautiful in the sight of his holy Angels, who become unto her ministering Spirits sent out for her good, to be her guard here, and her guide to eternal bliss hereafter. And lastly she is comely and beautiful likewise in the sight of all the truly godly, as David testifies, who because of this comeliness counted and pronounced her true members, to be the only honourable and excellent ones of the earth, Psal. 16. 3. And 15. 4.  
(As the Tents of Kedar, etc.) Follows now the illustration of her former speech, Whereby she compares her blackness to the Tents of Kedar, and her comeliness to the curtains of Solomon, by which may be understood either the Tents or curtains themselves, or those who dwelled under the Tents of Kedar, or in the Court of Solomon, by a figurative form of speech. These Tents then spoken of, were the Tents of those men who were descended of Kedar the Son of Ishmael, as we see, Gen. 25. 13. Of whom thereafter his offspring kept their denomination, as the Israelites did from Israel their progenitor: whose employment was to keep and feed cattle in the hot Countries of Arabia, where they had their residence, and where, because of their removing from place to place, they dwelled in Tents or pavilions, which either were artificially made black or else otherwise became of a blackish colour and they themselves likewise, because of their living in such a hot Country, were of the same colour.  
Again, her comeliness here is compared to the curtains of Solomon, who as he was the richest of all Princes in his time, so were the curtains or hangings within his Court and Chambers, the richest and most glorious of any: as likewise his Servants who attended Him, and were of his Court. To these therefore is her comeliness compared, to show, 1. That there is no beauty or comeliness comparable to that of true Holiness, it being the greatest and most glorious of any, and which the poorest and outwardly most deformed Lazarus may have: all the praise whereof is due to the true Solomon Christ Jesus, who is greater than Solomon, 2. To show that as the riches and glory of these Curtains was not seen by every one, or such as were without, as the blackness of the forenamed Tents was, but by such as were within Solomon's Court and Palace or Chambers thereof: So the Church's comeliness and Spiritual beauty is not externally seen or by the eye of a carnal mind, who is without the true Church; but by these who are spiritual themselves, and can spiritually discern, with David, that excellency beyond others that is in the Godly.  

Observations.  
1. The Church we see is compared to Jerusalem, called in Scripture the holy City: and a City we know is little in respect of a kingdom, and far less in comparison with the world; even so Christ's Church is but a little Flock, as Christ calls it, a few in an Ark that is to be saved, one Lily amongst many thorns, and though many be called yet few are chosen, and of which few number we should try if ourselves be.  
2. All particular Churches are daughters only of this catholic church of Christ, therefore no particular church, as Rome unjustly claims, can be the catholic Mother-church and mistress over all others, but at the best were but a Sister Church, if it were pure and orthodox.  
3. Seeing daughters of one Mother or fellow sisters should Love one another, and keep peace one with another, without variance as Abraham said to Lot, even so should all Christians who are children of this common Mother keep the unity of Love in the band of peace, as they are commanded, Joh. 15. 12. And as it is commended, Ps. 133. 1. And is Suitable to the signification of the name Jerusalem, a vision of peace.  
4. Seeing the Church acknowledges that she is somewhat black, the word in the original (as is said) being a diminutive, and denotating a mixture between two, as the dawning is between light and darkness: we see, 1. The church's ingenuity and humble disposition, acknowledging her infirmity and manifold defects: and, 2. The difference between the wicked and her, she is somewhat black because of flesh and Spirit, but the wicked are altogether black, because all flesh and no Spirit: and though she be black yet she is comely; but they are black wholly, without any comeliness.  
5. Seeing the church of Christ is said to be black, because of her own infirmities partly, and partly because of persecution of her by her Enemies, therefore neither let any dream of perfection here without infirmities, nor (if they will love godly) resolve otherwise but to suffer persecution.  
6. We see the worst that persecution can do, it may well be a noisome scorching or Sunne-burning, as that was of Ionas, and alter the external lustre of the Church, but cannot mar her comeliness eclipsing the external beauty of her solemn assemblies, or goodly order which is seen in her government the time of peace, but, though like the Moon she be a while under cloud, or like the Sun which is said to have been darkened by the smoke that arose out of the bottom less Pit, Rev. 9 3. her external beauty be, as it were, obfuscat, yet her native splendour which she has by her new birth is never a whit diminished nor ceasses her glory to the full described, Rev. 12. 1. Though for a short time, she be driven to the wilderness.  
7. This comeliness of hers, is, as has been said, her beauty of holiness which she has from her Lord, and which makes her so lovely and acceptable to him: therefore all her true members should labour for holiness, without which none shall see God, beg it from him, and that by it through Christ Jesus they may find favour and acceptation in his sight.  
8. If this her comeliness be so glorious, in the time of her imperfection and frailty on earth, that it is comparable to Solomon in all his royalty, and to the richest and most glorious Hangings of his Court, how glorious shall her shining beauty be, when she shall be freed of all spot or blemish, trouble or temptation in the highest Heavens.    

Verse. 6. Look not upon me because I am black, because the Sun hath looked upon me: my Mother's children were angry with me, they made me the keeper of the vineyards, but my own vineyard have I not kept.  
In these words follows her exhortation to these forenamed daughters of Jerusalem, that for her blackness they would not therefore look upon her with disdain, as either to forsake her, or think her forsaken.  
1. Because this her blackness is not native or perpetual, but accidental and for a time only, through the scorching or S●nne burning of persecution, and so she declares this to be the cause thereof, 2. From whom this her persecution proceeded, her Mother's children, 3. In what disposition, anger: and 4. What effect the force of persecution on their part, and weakness on her part produced, to wit, the keeping of their Vines, and neglect of her own.  
First then, she assimilats her persecution which she suffered to the scorching or burning of the Sun, as we see it likewise compared, Matth. 13. 6. 1. Because as the same is grievous to the body through the great and vehement heat thereof, which oftines causeth fainting and complaint, as we see in Ionas, even so persecution and trouble is grievous to flesh and blood and through the raging violence thereof, has caused many to faint and complain, even of God's dearest servants why they should be so dealt with, as we see, Ps. 73. and else where, 2. This scorching affects only the body but no more; even so does the rage of persecution, it may kill the body, but no more: therefore says our Saviour, Fear not them that can kill the body, and no more, but fear Him that can kill both soul and body. 3. The scorching heat of the Sun, it is but for a short time in the height of the day, but thereafter comes the cool of the evening; even so persecution lasts but for a short time, for the Lord will not suffer the rod of the wicked to lie still upon the back of the righteous, nor the storm ever to continue, as we see Math. 8. But will send delivery to his own Zion, and to Israel out of all his troubles, 4. In the time of the hort scorching of the Sun men use to betake themselves to some shadow, or covering place, even so does the Church to some Lurking places, as we see in Elias time, and of the Primitive church; but chiefly they betake themselves to the shadow and protection of the Almighty, as the dove to the clefts of the rock, which, unlike Ionas gourd, never fails them; under the coverture whereof they rest and are refreshed till the storm pass over. 5. In relation to vegetable things, as Matth. 13. 6. Persecution is so compared, to show what it doth to carnal professors and temporising Hypocrites, who whither as it were thereby, and make final defection.  
Secondly, she shows that this Persecution proceeds from her Mother's children, that is, such as pretended to be members of the catholic Church as well as she, of one Mother, and under one common Ensign of the true worship or religion, and therefore these her Persecutors were not open and avowed enemies to the Church, nor infidels and disclaimers of the profession of the true Religion.  
But as the Jews in the most corrupt times claimed and cried, The Temple of the Lord: so they, that they were the Children of the true Church, even when they were with hot and fiery persecution afflicting them who were the true Church. In a word then, these sons, were, as the Apostle calls them, falsebrethrens, Act. 20. 30. Where we have here to advert, that she calls them not her father's children, because, as our faviour said to the Jews, howsoever they called Abraham their father, yet he was not, but the devil whose works they did: even so, howsoever they pretended and claimed to the true catholic Church to be their mother, yet they were not that truly, but by usurpation of that name; because they who have her truly to be their Mother, have God to be their Father, and his children they were not, because they did not his words but rather the devils in persecuting her, who was the true church.  
But seeing the true Church speaketh here, who is herself the mother, how speaks she of herself as a person distinct from her Mother, or rather as a daughter to this mother, and of these her persecutors, as her Mother's children? I answer. It is the manner of the Hebrew Tongue to call the whole the Mother, and the parts of the whole catholic Church, daughters, and sisters, and children Then. remark this, that although there be but one universal Church, yet because the same is never whole in the world at one time, therefore the true Church of the present time, may be called a daughter to the true Church that preceded her in former times, and these her persecutors pretended children of that Mother, as she may be called a Mother to the true Church that succeedeth her in future or after times, and of the sincere individual worshippers in the present time.  
Thirdly she se●ts down what was their disposition towards her, and this is, they were angry with her: where she uses this similitude, As if a beautiful Virgin dwelling in her Mother's house had churlish and untoward brethron who dealt roughly with her & thrust her out of doors, to keep their vines, whereby she is compelled to be in the sun, or Sunne-burnt, and to neglect her own proper task which her mother enjoined her.  
This anger of theirs was like that of joseph's brethren, an unjust anger, or like Cain's against Abel; or the dragons against the woman in the Revelation, whom he persecuted and made to ●lee, of whom it is said that he was wroth with her, and made war with the remnant of her seed, Rev. 12. 17. So that she might justly say of them, as David says of his onemies, they hated him without a cause.  
Lastly, the progress of their anger and rage against her is set down, or the effect thereof; which is thus far, that they made her the keeper of their Vines, with the neglect of her own: which words of their Vines, and her Vine are set down by way of opposition, their's being Vines of another quality than here's. For there are divers sorts of Vines spoken of in the Scripture▪ to wit, a Vine which is called the Vine of Sodom, whose grapes are grapes of Gall, and their Clusters bitter, Deut 32, 32. Also, there is a Vine which is called an empty Vine, Hos. 10. 1. Also, a Vine which is called a Noble Vine, and a right seed, Jer. 2. 21. also a goodly Vine, Ezek. 17. 8. and a fruitful, Psalm. 80. 9 Ezek. 19, 10. and this is the vine which is called her Vine: in like manner there is another, whereof Jeremy speaks, Jer. 2. 21. and the Lord calls a degenerate plant, of a strange Vine to him, even as it is said Isai. 1. that the faithful City was become a Harlot, and this is the sort of these Vines which are called their Vines, who were themselves degenerate and bastard-childrens of the Church, and such only who usurped the name of true professor's, but had degenerate from the truth of God to humane traditions, like the Pharisees in Christ's time; and to gross corruption in Religion.  
These Sons then of her mother, or false brethren, they seek to draw her to this corruption in religion with themselves, and to observe humane traditions which is the keeping of their Vines, forsaking the purity and sincerity of the true worship of God, & the keeping of her own Vine, or else to undergo their wrath and cruel persecution, wherein through the force of their persecution on the one hand, and her own weakness and frailty on the other, she is made for the most part, to swerve from her former sincerity, and, like the servants that slept while the tares were sown, to neglect the performance of the Charge and duty that was committed unto her. I say for the most part, lest this defectiion should be thought total, as, to the eyes of the very Prophet Elias, it seemed to be, in the days of Achab and persecuting Jesabel: but yet it was not, the Lord having his prophets hid in Caves by fifties and good Obediah, and 7000. that had not kissed nor bowed their knees to Ba●●.  

Observations.  
1. This place sorveth to direct us in our judging and estimation of Christ's Church aright, and not to despise her, or take offence and forsake her (as many have done) because of her blackness, that is, want of external beauty, and worldly lustre or glory (for so was her Head on earth) and that she is under much and many sufferings (for so it behoves her with her Saviour by the Cross to come to the Crown,) but we should look to her inward beauty by a spiritual discerning eye, and to that perfection of glorious beauty to which she shall come, when it shall be said unto her; Thovart all fair, my love, and there is no spot nor wrinkle in thee; and when she shall be rid of all her Enemies, and no Canaanite shall be in the Land. The erring in which point of right judgement, has been the cause of the ruin of many, who both for the base condition of her Head, when He was on Earth, despised Him; and who likewise for the like condition of his true Church (like the two witnesses, Revel. 11. clothed in sackcloth and under much suffering,) did forsake the same, and in respect of the outward pompous and worldly lustre of the Antichristian Church on the contrary followed the Beast.  
2. Seeing the Lot of Christ's Church here on earth, is to be subject to persecution and trouble, which is compared to the scorching of the Sun, therefore in time thereof, let us do as those who are so scorched in hot Countries, that is, as Ionas had his recourse to his gourd, so let us have our recourse chiefly to the coverture and shadow of the Lords protection, by a holy confidence, and to the refreshing cooling and comfort of the promises of his word, and the witnessing within us with Job of a good conscience; submitting ourselves to his good will and pleasure who gives us that cup to drink of as our Saviour by his example taught us in his agony, and labour to be well rooted and established by grace, that having the moisture thereof in our souls, (like the Oil of the wise Virgins which they had in their Lamps,) we be not like that seed spoken of, Math. 13. 5, 6.  
3. We see that the Church has not only open and avowed Enemies, but domestic and intestine, like these false brethren here mentioned, who claimed to be Children of the same Mother as well as she: of which sort the Apostle forewarns the Church, Act. 20. 30. And the beloved disciple, Rev. 13. 11.  
4. These were angry at their Virgin-sister, which shows us the wicked disposition of such false brethren, who though they be under one name and common ensign with true professors, and lay claim to the true Church as much as any, yet as Cain waxed wroth against Abel unjustly, and Esau in like manner against his brother Jacob, so do they for the truth's sake, against the true worshippers; as the Dragon was wrath with the Woman, Rev. 12. 17. and went to make War with the remnant of her seed.  
5. Where she says, that they made her the keeper of their Vineyards, but her own she did not keep, we see. 1. the weakness of many true professors, and dearest of God's Saints that through fear and force of persecution, they have been sometimes drawn, as Peter denied his Master, to do that which thereafter with many tears and humble confession they have (with the Church here) to God's glory and their own shame acknowledged. And therefore this teacheth us ever to suspect our own strength, and to beg courage and constancy from God; that so he who stands may take heed lest he fall, et ut majoris ruina sit minoris cautela.  
6. Next in her humble confession and acknowledgement of her infirmity, fault, and negligence, we see the laudable disposition of the godly, in the humble acknowledgement of their sins that God might get glory, and others by their example may be aware, as we may see in Moses, David, Ionas, Paul, and many others; far contrary to the contrary disposition of the wicked, who seek to deny, exte●…ate, or cloak and cover their sins, as our first Parents did their fall, or as Achan hid the accursed thing.    

Verse. 7. Tell me (O thou whom my soul loveth,) where thou feedest? Where thou makest thy Flock to rest at Noon? for why should I be as one that turneth aside by the flocks of thy Companions?  
Having before acknowledged how in her weaker members throw infirmity and force of persecution she was driven and drawn to the observation of humane ordinances, and neglect of her own calling, in the duties thereof are committed unto her. In these words, she turneth her speech again to her wellbeloved, praying him most earnestly for his direction of her in time-comming, that she may more constantly adhere to his truth, and feed only on that green pasture spoken of, Psal. 23. As also for his grace and protection that she fail not, nor fall away because of persecution which is compared to the scorching heat of the Sun at Noon day. And this she does in Allegorical terms borrowed from a shepherd and his flock, and therefore she desires her beloved as the Shepherd of his Sheep, that for direction he will show her where he feeds, and for refreshing, cooling, and protection, where he causeth his Flock to lie down at Noon day, that so she turn not aside (being otherwise destitute of these) from him and his Flock, to the Flocks of others, who are seducers, and are here called his Companions.  
These words then divide themselves into a petition and a reason; the one set down by a pathetic expression, the other by a pithy interrogation. In the petition again, we have 1. How she styles him to whom she puts up her petition, 2. Whereunto she assimilates or compares him; and 3. what are the two things that she petitions from him, to wit, 1. Where he feeds, and 2. Where he makes his Flock to rest at Noon day.  
First then she styles him thus. Oh thou whom [my soul] loves, showing thereby the nature of the love which she carries to her Wellbeloved, to wit, that it is not a carnal love, but a more supernatural and spiritual love, even that which the spiritual part of man, or the soul carries to him who will be worshipped in spirit and truth, And blessed is that Soul which is inflamed therewith.  
Secondly, she assimilats him to a shepherd, as he is frequently so called in Scripture, Psalm. 23. 1. & 80. 1, Ezek. 34. 23. and Matth. 18. 12. with these adjections, that good Shepherd, Joh, 10, 11. and the great Shepherd, Heb. 13. 20. and by Peter, the chief Shepherd of our Souls, 1 Pet. 5. 4. Who only can call all the sheep, his Sheep, and is only and truly Universal.  
The Reasons of this assimilation are these.  
1. As a Shepherd knows his Sheep, Joh. 10. 14. so doth Christ Jesus his Elect not only by a general knowledge as he is omniscient, but by a special knowledge of particular inspection, and gracious approbation.  
2. As a Shepherd puts a mark upon his Sheep whereby they are known to be his: even so the Lord Jesus marks those that are his Elect, as we see, Ezek. 9 & Rev. 7. Which mark, is specially his own image; that as Caesar's Coin was known by his Image and superscription, so hereby they may be in like manner known to be his.  
3. As a Shepherd feeds his sheep, as we see in this verse and Ps. 23. 3. even so doth Christ Jesus feed his sheep, in the ordinary exercise of the ministry, as he said to Peter, Feed my sheep, & by the green pasture of the wholesome food of his word, Ezek. 34. 2.  
4. As a Shepherd leads out his sheep, going before, himself, Joh. 10. 4. and they follow him: even so the Lord Jesus he leads his sheep by the conduct of his counsel, till he bring them to glory; and goes before them in that holy example of life which he showed on Earth, and left registrate in his Word for our imitation, that we should learn of him to be humble and meek.  
5. As the shepherd guides his Sheep, so he guards and defends them from their ravenous enemies, as we see David did from the Lion and Bear: even so does our Saviour Christ Jesus, guard and defend his own elect from all their spiritual and ravening enemies, that they prevail not over them & therefore, Ps. 84. 11. He is said to be both a Sun & a shield unto them: so that as David professes, Psalm. 33. 4. though they should walk through the valley of the shadow of death, they need not fear any evil.  
6. As the Shepherd seeks any of his sheep who are gone astray & seems to be lost, to find & bring the same back again as we see in that parable, Matth. 18. 12 & Ezek. 34. 16. So has Christ Jesus come from the Heaven to the earth to seek and find out his lost sheep; And daily seeks and follows after them in the ministry of his Word to reclaim them from their sinful and dangerous straying away from him.  
7. As a shepherd heals the diseased and sick amongst his sheep, and binds up that which is broken amongst them, as we see, Ezek. 34. 4. Even so was our Saviour, the Lord Jesus sent, as he declares, Isay. 61. 1. to bind up the broken hearted and proclaim liberty to the captives; and, as he promiseth, Ezek. 34. 16. He will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and strengthen that which was sick, for he is that Heavenly Physician who is able, to cure all diseases, Psalm. 103. 3. and more loving than that Samaritan who out of his tender compassion towards our wounded souls, suffered himself so to be wounded and pierced both in soul and body, that of his precious blood a sovereign plaster might be made for us to apply by faith to our sick souls.  
8. As a shepherd tenderly deals with the weak and young, Gen. 33. 11. Even so is it said of Christ Jesus, Isay. 40. 11. That he shall gather his Lambs with his arm, and carry them in his bosom, and shall gently lead them that are with young, which the Psalmist expresles, Psal. 103. 13. Saying, like as a father pittyeth his children: so the Lord pittyeth them that fear him, for he knows our-frame, and remembreth that we. are but dust: He lays no more upon them nor they may bear, yea he helps them secretly to bear, and wisely mixes their cup, and makes his grace to be sufficient for them.  
9 As the shepherd separates from his flock, the goats, or such as are not his own; So, says the Lord, Ezek. 34. 17. Behold I judge between cattle and cattle, between the rams and the Hee-goats: and will separate at the last day his own sheep who heard his voice and followed Him here, from the wicked that are none of His, but petulant goats, setting the one at his right hand, unto Eternal life, and the other as his left hand unto eternal destruction.  
But here is a great difference between other shepherds, and this shepherd spoken of here, for  
1. Others may lose some of their sheep, but not so he: therefore says he to his father, Joh. 17. 12. These that thou gavest me, I have kept, and none of them is lost, neither is any one able to take them out of his hand.  
2. His sheep are the workmanship of his hands; but other shepherds though they feed their sheep, yet they may not say, that they made their sheep.  
3. Other shepherds make gain of their sheep, and kill some of them for their own food, but no gain redounds to this shepherd by his sheep, their goodness not extending to him, as David says, Psal. 16. 2. And for, saving of his sheep from death, he was killed, and gave himself to the death for them.  
Thirdly, she assimilats all the true members of Christ's church to sheep, calling them His flock even as our Saviour also calls them, his little flock for whom the Father has prepared a kingdom: which style of a flock of sheep, is frequently ascribed to them in Scripture, Ezek. 34. 2. To remember them, 1. Of their infirmity for their humiliation, Joh. 10. 2. 21. 16. 2 Of their duty for their instruction: and, 3. Of the care that is had of them, for their consolation, 1 Pet. 5. 2.  
1. Their infirmity then is this, that like sheep, they are of themselves ready and prone to stray, as we see it told us, Isay 53. 6. And in that parable, Matth. 18. 12. both by reason of external temptation, and that bosome-enemy which we have of our own corruption, as we see in the parable of the prodigal son, and in the examples of God's dearest saints, as David and Peter, &c, Ezek 34. 6.  
1. For admonishing them of their duty, 1. Christ's flock being of sheep, they are therefore neither of wild beasts, as Tigers or Lions, Foxes or Wolves; nor yet are they of unclean beasts, as dogs, and swine, or the like: but of such as are ●amed from all such freity, and purged from impurity by the power of God and his sovereign grace, yea in a manner metamorphosed from such like as they were before by nature, as we see in the examples of Manasseh, Mary Magdalen, and Paul.  
2. As sheep are simple, and not like crafty foxes as Cant. 2. 15. and as Christ called Herod; so are the godly by a Holy simplicity and sincerity, yet mixed with serpentime prudence, and are like Nathaniel, Behold a true Israelite in whom there is no guile.  
3. They are meek and harmless, and so are the godly, having learned that Lesson of their Master, and being ready to do good to all, but not to requite evil with evil at the hands of any: this meekness and quietness of spirit, (as Peter tells us) being of great price in the sight of God, 1. Pet. 3. 4.  
4. Sheep are patient in suffering; therefore it is said of our Saviour that as a Lamb to the slaughter and as a sheep before her shearer is dumb, Isay. 53. 7. so he opened not his mouth. Even so are the godly, patient in suffering, either Immediately what is laid upon them for their sins, or trial by the Hand of God; or what is done unto them mediately by the Hand of man, as we see in the examples of Job, David, Joseph, Stephen, and others.  
5. Sheep as they are patient, so they are profitable, both in their lives, and by their death, for man's food and clothing: even so are the godly profitable, many ways, both for their company, as we see in joseph's being in Potiphars house, Jacob in Laban's, and if ten righteous had been in Sodom: as also by their conversation and holy example, both in word and deed, making their light shine before men, that men seeing their good works may glorify God their Heavenly father. And as they are profitable many ways in their life, so are they likewise in their holy deaths and comfortable departure, wherein a man may see a strange change of the nature of death in them, and a great difference between them and the ungodly therein.  
6. Sheep are obedient and follow whither the shepherd leads them; even so, as our Saviour shows, Joh. 10. 4. his sheep they hear his voice, and they follow Him, making his precepts to be the directory of their life, and his practice their pattern for imitation, as we see in Paul, who said to the Corinthians, Follow me as I follow Christ, 2 Cor. 11. 1.  
7. Sheep after they have fed in green pasture, they thereafter ruminate and do chew their cud; even so when Christ's sheep has read or heard His word, which is that pasture spoken of, Psal. 23. 2. With David, Psal. 1. and 119. they meditate thereon, apply the same, and lay it up in their heart, that they sin not against God, Psal. 119. 11.  
Lastly, As great is the care that the good and faithful shepherd has of his sheep, in feeding guiding and guarding them, reducing the strayers, curing the diseased, caring for the weak, and watching over all, as we see in the examples of Jacob, David, and the shepherds of Bethleem, Luk. 2. 8. Even so, great is the care that Christ Jesus has of his own elect, in doing the like offices towards them for his glory and their good and comfort.  
And albeit the silly sheep, (whose safety stands only in the care of the shepherd) has many enemies, as Dogs, Foxes, Woolus, Bears and Lions, and are killed daily also for the use of man, yet mightily beyond any other, increase: even so, although the godly may say, as we have it, Rom. 8. 36. We are killed all the day long, and are counted as sheep for the slaughter, yet maugre all their enemies the Lord makes his flock multiply, as Israel did under Pharoah's heaviest pressure, and the blood of Martyrs to be the seed of his Church.  
Fourthly, the actions attributed to this shepherd in this text are two, 1. feeding as we see it attributed to him, Ezek. 34. 23. which he doth, partly externally, meditately, and ministerially, by the preaching of the word, as he said to Peter, Feed my sheep: and partly internally, immediately, and as the principal agent; without whose concurrence and co-operation Paul's planting, nor Apollo's watering, will produce no increase.  
The next action is cooling, refreshing, making his Flock to rest at Noon, in some reposing and shadowish resting place, alluding so to the manner of Shepherds in hot Countries who in the hear of the day (which is, most at Noontide) lead their Sheep to some cooling resting place, where they might repose and refresh themselves, and chew their cud; and being saved from the vehemency of the scorching Sun, might with the greater alacrity thereafter return to their pasture. Even so in the very greatest heat of persecution, our Saviour Christ makes his own to find comfortable refreshment, shelter of preservation, and such inward rest of peace of conscience, and joy in the holy ghost, that they may say with David in greatest commotions, My heart is fixed, and cry out with the Apostle, Rom. 8. 35. Who shall separate us from the love of Christ? [For why should I be?]  
Follows the reason of her petition, wherein we have 1. The manner of the proponing it, to wit, by way of interrogation. 2 What is meant by these, whom she calls his companions. 3. What is meant by her turning aside to the flocks of these: the substance of all which is, the incommodity that will fall out, if he tell her not where he feeds, to wit, that by her frailty and force of temptation, she may be made to decline aside from the way of truth, and join to false worship's which will be neither to his honour, nor her good.  
First then, the manner of the proponing this Reason by way of interrogation, is to show, 1. her earnest detestation of any declining though, never so little, from the truth of Christ, in time-comming, as Hos. 14. 8. Ephraim is brought in, saying, What have I to do any more with Idols? who before c. 14. v. 17. ere she was converted, is said to have been joined or married with such, and which holy indignation is in every one that is truly converted against that sin they were formerly given to, no less than Amnom detested Tamar, 2. This implies a firm resolution not to turn afide, as that interrogation, Nehem. 6. 11. Should such a man as I flee?  
2. These whom she calls companions, she styles so not thereby to ascribe to them any such dignity in truth, which were blasphemy, but to show what bold usurpers heretics are, and especially that grand Antichrist, who ascribes to himself infallibility, that he may be the only great Master and teacher of Christ's Catholic Church on earth, and therefore equals his doctrines and decretals in authority, with Canonic Scripture, while as Christ, is the only great shepherd, and teacher of his Church, and who only has no Companion nor Vicar one earth.  
3. By turning side to the flocks of these, is meant, the swarving from the truth and purity thereof, to the society of false worshippers and suffering herself to be seduced, by such as S. Paul speaks of, who were deceivers, and should enter in after his departure, and draw disciples after them, as Absolom made many to follow him in his rebellious course, who did so in the simplicity of their hearts, or as the whole world is said to have been by deceit drawn out of the right way of truth to follow the beast.  

Observations.  
1. The Church here in her weaker members being sensible of her former errors and having acknowledged the same, she now desires to be so directed, and established by her beloved, that she never deflect nor swerve any more from the purity of his worship, and for this her direction goes only to him, who is the way and the truth, so that we see though the godly fall, yet they are not like the wicked who lie and live in sin, but they rise again, by humble acknowledgement, prayer, detestation of sin and resolution to eschew the same in all time-comming; all which we see in this her practice.  
2. Out of her compellation of him, we see though through weakness and force of temptation she fell, yet his love never went out of her heart, as we may see in Peter, who though he fell foully, yet he could say to Christ when he asked him, Lovest thou me, Lord thou knowest that I love thee: so that although Satan Fidem concussit, amorem tamen non excussit, cujus actum et si intermisit, habitum tamen non amisit, which also we may see in David's fall, and others of God's Saints, whom he has permitted to fall, but never suffered to fall away, because of that seed of his love, that still notwithstanding remained in their heart to him, and flows from this, that his love to us is immutable, and ours to him is an effect of his love to us, O then, labour to keep God's love evermore.  
3. This compellation she uses now when she goose about prayer to him or invocation, as being a great motive to him to hear, and ground of confidence to her that he would do so. Let us try then, if we find the love of God in our hearts, and then we may be assured to have the like confidence.  
4. Whereas she says, tell me, etc. desiring to be instructed aright, and that by his word only, which is now registrate in Scripture, we see, 1. Her humble acknowledgement of her natural ignorance needing information. And O happy soul, who comes to this sight and acknowledgement of their own wants, and is not like Laodicea, Rev. 3. and 2. for right direction either in faith or manners. Let us go to Christ's mouth, opened in holy Scripture, and there say to him, Tell me, and give me resolution.  
5. The two things whereof she desires to be instructed, are where he feeds, and makes his Flock to rest at Noonday, where we observe that the Church depends not only upon Christ for food, or wholesome green pasture, rejecting all humane traditions or doctrines of men, but in the midst of hottest persecutions, When the Sun scorches sorest, as at Noonday, to be refreshed by him: as the Church and her true members has found when tyrants have most raged against her, which has made them to find shelter from the bosom of their enemies, as Moses from Pharaoh's daughter, and the true prophet from ahab's Court, and to have such inward rejoicing and courageous resolution in the very midst of their sufferings as the Apostles and Martyrs have kithed, that the World have admired the same, and themselves have found their estate to be, as is said here, like Sheep after feeding resting at Noonday.  
6. Christ's people are here called his Flock, and compared to Sheep, as Joh. 10. and elsewhere. Then if we would know if we belong to this Flock, try if we have the properties of the Sheep formerly set down, and then we may be well assured of all the comforts and care that can arise from a faithful and loving Shepherd.  
7. In the manner of setting down the reason subjoined, which (as is said) shows her detestation of turning aside from Christ and his Flock to any other, we are taught, That this is a property of the true members of Christ's Church, to hate and detest sin, and the●r the more easily we shall eschew the practice thereof, and more hardly be tempted therewith, and that it is a mark of a true penitent especially, to detest that sin most in time-comming wherein they have fallen in times bygone.  
8. Where she speaks of one flock which is Christ's in respect of the unity of faith, but of many flocks of his companions in respect of the diversity of profession one from another unto which flocks, she says, she will not turn aside, We see. 1. that there is but one true Church, and which Christ calls but a little flock, but there are many false Churches, and sects of heresies, man's nature, besides Satan's sedulity having more power to follow lies then truth. Therefore such should teach us to beware of seduction. and 2. That we should not follow the multitude in sinning, or turning aside and swerving never so little from verity and piety: Neither is the multitude a note of the true Church.  
9 Where she craves his instruction and aid, implying this to be the danger, if the same be not granted her, that she will otherwise be easily drawn to turn aside from Christ and his truth to error and defection, we learn, If the Lord leave us never so little, and assist us not by his direction and grace, how soon and foully we may fall: so that when Satan seeks to sift us, it is Christ's mediation for us that our Faith fail not; and his Grace which is sufficient for us, as he said to Paul, that makes us to stand.  
10. Lastly, where false teachers are called Christ's Companions, we see not only their proud usurpation and arrogancy (as has been formerly said) in broaching doctrines of their own, and obtruding on God's Church tanquam socii non servi, or fellow Masters, and not faithful Ministers, but also this shows us their dissimulation and hypocrisy, giving out themselves to be socii, for and with Christ (companion being a term of friendship and familiarity) while as they are indeed foes and against Christ, imitating herein Satan, whose emissaries they are; who when he would bring in greatest darkness transforms himself into an Angel of light; or that beast and Antichrist spoken of in the Revelations and whose supposts they are, who is said to be horned like the Lamb, but speaks like the Dragon.    

Verse. 8. If thou know not (O thou fairest among women) go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherd's Tents.  
The speeches of the Bride seeking after her Beloved, are passed in the former part of this Chapter: now follows what he says to her, in the next Verse, and then, How each one commends another by course, to the end. Her last request was, that he would show her, Where he fed, etc. And unto this he answers in a sweet and loving manner, thus, If thou knowest not, etc. In which answer we have, 1. How he styles her, 2. What he says to her, the first part of which is Hypothetick; and the second, directory.  
In this style which he gives her, we have, 1. Wherefore he praises her, to wit, for fairness or beauty, 2. In what degree, to wit, the superlative, 3. Among whom, to wit, women.  
First then, it is from beauty or fairness that he praises and styles Her, whereof we have already spoken, v. 5. Only here let us pray with the Psalmist, Let this thy beauty be upon us, O Lord, Ps. 90. 17. Not but that the Church and members thereof has many spots and blemishes, but he beholds the beauty of his spouse so far as she is regenerate, and beautified with Heavenly graces, which are his beauty that He has put upon her, as he speaks in Ezekiel; and his love covers all her other infirmities, as it is said, he sees no iniquity in Jacob, nor beholds any perverseness in Israel, Num. 23. 21. she is so then in his eyes by acceptation being justified and sanctified.  
2. She is called not only fair, but fairest, or most fair, to show that the beauty of grace, surpasses all other beauty, as it is said of the virtuous woman, Many has done virtuously, but thou surmounts them all, therefore the Church is so described, Ps. 45. and, Rev. 12. and this her beauty, sickness age nor nothing can deface.  
3. She is said to be fairest amongst women, 1. Because their beauty is greatest, and here's is greater than theirs of that Sex, 2. To show the Church's excellency beyond all other societies, and therefore compared to a Lily amongst thorns.  
Next to her Compellation to come to his Speech, and first to the Hypothetick part thereof, If thou knowest not &c. Which form of speech would seem to import, that it is a strange thing that His church should not know, where he feeds his flock, for from the beginning he has ever fed his flock, so as his Church has known how, where, and whereby: but yet false Teachers have oftentimes so far prevailed, and so confidently challenged to themselves the name and Title of the true Church, and the knowledge of God's pure worship like the Sun and air in the Revelation, has been ofttimes so obfuscat and darkened, that the simple and poor sheep of Christ have not known almost what way to turn them, till in the end they have had here with the spouse their refuge to Christ, to be taught and resolved by him.  
The next part of his speech to her, is directory, directing her where to go, to wit, by the steps of the flock. But seeing it is the church which makes this request, that He would show her where He feeds, what flock does he feed beside His Church? Is not she His only flock? What other flock is this then, whose steps she must trace to find Him, and where he feeds? Indeed the Church is but one in respect of the unity of faith and charity, and Christ feeds no other flock beside Her. But in respect of the diversity of times and places, she may be diversely considered, and may be said to be divers flocks: and therefore we must observe here, that this is the prayer of the Church ever on earth militant, and there be who were upon earth in former time, that are now in Heaven, triumphant, whose steps notwithstanding in sacred History yet may be seen, and what truth they professed, and how they worshipped God. It is this flock then, that He means, of true and faithful worshippers and whose steps he wills Her to follow, as the Apostle yet calls to all, saying, Follow me, as I follow Christ. Also it is to be noted that He bids her go forth, Leaving nature, the practice of sin, the society of seducers, the suggestion of flesh and blood. And Next, he bids her feed her kids by the shepherd's Tents: where we have, 1. What is meant by Her kids, 2. What by the shepherds and their Tents, First then, by kids are meant young and tender Christians, for the goats whose young ones kids are, being indeed sometime opposed to sheep signify the wicked, yet usually also they figured in the Law the godly offered up by mortification as sacrifices to God, Rom. 12. 1. And Christ Himself was signified by goats and kids by the Apostles exposition, Heb. 9 12. Kid's likewise they are called, or young goats to show what they are by nature when they are at first brought to Christ, and to feed on the green pasture of His word, to wit goatish and petulant, till the change by grace and the means thereof be wrought upon them, from goats to be Christ's sheep appointed for his right Hand, kids also for tender age denoting that even from our younger years we should be a ccustomed, according to Timotheus' commondation, with the pasture of God's word to be fed thereby.  
Next, by these shepherds spoken of, who fed and guided these anicent flocks, are meant, the Holy Prophets and Apostles, to whom as Christ said to Peter, passce oves meas, Christ committed his sheep to feed, and upon whose doctrine as the only true foundation, St. Paul declares the whole house of God, which is his Church, to be built: and by their Tents, is meant, their writings or the displayed and firm doctrine of the truth which they fully and faithfully preached and left unto all posterity registrate in Scripture.  

Observations.  
1. We see, How readily he answers her petition, From which we observe the Lords promptitude in answering the petitions of his own, specially craving spiritual things, as He shows us, Luk. 11. 11.  
2. Out of the style he gives her, of being fairest among women, we see the difference between the judgement of the blind world and Christ's, who not seeing the spiritual beauty of Christ's church, Rev. 12. 1. but looking on Her outward base and afflicted condition, vilifies her, while as her members are the Lords Jewels, and she is most beautiful being justified and sanctified in him, to her Heavenly husband.  
3. We see here also a great comfort to every godly soul in temptation, when Satan upbraids unto them their filthiness and pollution by sin, and therefore how can so pure and Holy a God delight in them, or count them fair or beautiful? To whom such may reply, that though they be so by sin, yet being washed and sanctified, they are beautiful in His eyes, who sees no Iniquity in Jacob, but whose blood has cleansed them, his spirit renewed them, and whose love has covered the multitude of their infirmities.  
4. As we see the difference between the judgement of the blind world and Christ's concerning his Church, so also between Her own Judgement of herself, and Christ's: she said of herself before, I am black; and He says here, that she is most beautiful, to reach us to be vile in our own eyes and humble, like the publican, and then the Lord will the more highly esteem of us, and exalt us.  
5. Whereas in such a meek manner (without rebuking her for her ignorance) He tells her what to do, to wit, to go forth by the footsteps of the flock, and besides the Tents of the shepherds, we see a true and sure directory in his words in the matter of Religion, to wit, to insist in the steps of the profession and practice of God's true people who have gone before us, as we find them clearly set before our eyes in the writings of the faithful shepherds of his Church, to wit the Prophets and Holy Apostles.  
6. We see how the godly they not only do good in their life time, but also by their good example, registrate in Holy Scripture which they left behind them, being dead, they do good in like manner: therefore, Heb. 11. 4. by that oblation of Abel's, and his faith manifested therein, being dead he is said yet to speak, and instruct others, how to worship good in like faith and sincerity.  
7. Lastly, we see, 1. How will these agree, to wit, the flock's footsteps with the shepherd's Tents, a holy practice in people with sound doctrine of pastors: and, 2. That hereby Christ's flock may be known to be his true flock, to wit, by insisting in the profession of prophetical and apostlicall truth, which is the Tents of these here spoken of.    

Verse. 9 and 10. I have compared thee (O my Love) to a company of Horses in Pharoah's charets, thy cheeks are comely with rows of Jewels, thy neck with chains of Gold.  
After our Saviour's direction of his Church according to her petition, follows to the end of the Chapter, the mutual commendation one of another: and, 1. His of her, wherein we have, 1. How he styles her, 2. Whereto he compares her, First then he styles her his love, in the original, My fellow friend, 1. Who delights in my company, 2. Eats and drinks with me: and. 3. Who is ready to participate in weal and woe. This love of his is she, whom he loves, not with a general love as he does all his creatures, as they are his workmanship, and as he saw them good at the beginning; but with a special love, which is twofold, benevolentiae, whereby he elected his Church, and complacentiae, whereby he dedelights in her, and in her obedience or beauty of holiness.  
This special love which he has to his Church, has these properties, 1. It is, First, 2. Free, 3. Real, 4. Admirable, cum non essemus: and 5. Immutable (as has been before on v. 2.) and eternal. Whence we see the high dignity of the church and every true member thereof, she is Christ's love, who is King of kings, and therefore, 1. He will protect her from her enemies: 2. as Samson to Dalilah, will reveal to her His secrets: 3. as Assuerus to Esther, will refuse no suit of hers: 4. though absent in body, is still mindful of her; sending her, his love Letters and tokens: 5. Will at last give himself to her, and assume her to be with himself.  
Next we have, whereto he compares her, even as Zech. 10. 3. 1. To goodly horses for battle and, 2. To a Troop of such, 3. Belonging to a mighty king: and, 4. Accordingly royally furnished, as the manner of the Egyptians was, with precious stones on their bridles, and chains of gold, about their neck and so making a goodly sight to behold.  
1. Then, she is compared to warlike horses in chariots, as, Exod. 14. 7. 9 To warn her of her estate here on earth militant, and that no sooner shall any follow his former direction in adjoining themselves to her, and the profession of the truth; but as soon they must expect a spiritual warrfare, and to suffer persecution.  
2. She is compared to Horses of the best sort, and not to ordinary and common servile ones, but for royal service and employment; to show the excellency of the Church and godly, (as Ps. 16. 3. they are called,) who are appointed for his service, who is King of kings, and not for the base servitude of Sin or Satan; and therefore should not walk as the ordinary sort of the world, being ad meliora renati.  
3. Such horses, as were in Pharaoh's Chariots were strong, nimble, swift, courageous, and ready to war: even so the godly have spiritual strength, agility and swiftness, as Psal. 119. 32. Courage for the truth and against spiritual enemies, and are ready fitted for their spiritual warrfare, as we see, Eph. 6.  
4. She is compared to Horses belonging to a mighty king: even so doth the Church belong to the King of kings, who owns her by creation, redemption, confoederation, and matrimonial Union, and therefore is her only Lord, over whom no other should Lord at all.  
5. She is said to be like a troop of horses, not loose and running at random, but coupled and fitted for royal service, in the Chariots of Pharaoh: even so is the Church, a troop or company, not set at carnal liberty, that because grace doth abound, therefore sin should abound, but put under the easy and light yoke of Christ, and taught to obey his lore, in the liberty of the Spirit, and holy service of his blessed Majesty.  
6. She is compared to a troop of Horses, so daunted and tamed, that they are not only fitted for service, but made peaceable amongst themselves, and orderly placed; each one keeps their own station: even so is the church a company of Persons, though first like wild colts by nature, yet so tamed and mortified by grace, that they are not only fitted for the Lords service, but keep unity amongst themselves, and keep every one the station and Calling, where the Lord has placed them, whether in Church or Commonwealth.  
7. Her checks are richly decked with precious stones, and chains: even so are the true members of Christs-church richly decked and adorned with the precious and saving graces of Gods holy spirit; as we see, Pro. 1. 9 and, Ezek. 16. 11. Whereby the king's daughter is glorious within, Ps. 45. 14. and beautiful with the beauty of holiness in the sight of her welbelo●…d, & whereby they are a goodly sight in the eyes of all beholders of their godly life and shining light, who are thereby moved to glorify God their heavenly father.  

Observations.  
1. If therefore our estate here be militant like horses prepared for battle, then let no Christian sing a requiem to himself here, but be armed as Eph. 6. and be still on his watch and guard that he be not surprised by Satan or the tentations of sin, but resist him valiantly, and constantly that he may say with the Apostle in the end, I have fought a good fight, etc. 2 Tim. 4. 7.  
2. Although our estate here be a continual warfare, with outward and in ward enemies, so that we may say with Jacob, Our days are few and evil, yet here is comfort, 1. That belonging to so mighty, yea an almighty King, who has vanquished our enemies, he will have a care of us, and will not suffer one of his to perish, 2. He will do that which no king or captain can do to his soldiers, or horses for service, He will furnish us with courage, strength, wisdom, agility and skill, as he did David, to overcome G●liah.  
3. Seeing the church is compared to a troop of Horses, not wild, but tamed, fitted for the owner's service, and like horse placed in Chariots, keeping their own stations, Let all Christians learn that they are not, nor should not be, like wild beasts, as Tigers or Lions, but such as are tamed, as service-Horses or sheep, mortifying daily their wild and savage nature, and bringing it under subjection to the Lords service, and keeping every one their own station therein, to glorify god; and in a holy unity, as under one yoke, by mutual help one of another, to profit and promote the good of Christ's church and kingdom.  
4. Her cheeks are said to be richly decked and adorned: which should make us to try ourselves by the furniture of saving graces, if we be the true spouse of Christ, as by repentance, faith, humility, and charity, etc. Whereof if we be destitute, it is not a name that we live, like Sardis, Rev. 3. 1. or verbal profession that will avail, or prove us to be the true members of Christ's church.  
5. These graces, wherewith a true Christian is adorned, are called or compared to, Jewels and chains of gold, to show, 1. That, as they are so in themselves, so how every true godly soul should esteem of grace, and, if they really have th●●ame, will esteem thereof: as we see, Matth 13. 44, 45. etc. And of the means thereof, Ps. 19 and 119. And therefore. let us try by our estimation of grace and means thereof, and by the care we have to attain thereto, as to Jewels, or precious treasure, if we have true grace, or be the true members of Christ's church,  
2. To show that as Jewels wherewith one is decked are not of and sort, figure or form; even so neither are the gifts and graces whereby Christ decketh and adorneth his Church, but divers, and of a divers measure; all to the edification of the body in common, and to the salvation of each member in particular, 1 Cor. 12.  
3. As in a chain there is a concatenation of the divers links one with another; even so is it with Christian virtues for which cause we are exhorted, 2. Pet. 1. 5, 6. and with true Christian obedience, as we see, Ps. 119 6. and Luke 1. 6. And therefore we should labour to have all saving graces, and to obey all God commandments.  
6. These Jewels, and chains wherewith her cheeks are decked, she has not from herself, but from Her beloved, to teach us Humility when we are never so richly adorned with the variety of edifying gifts for others, or saving graces for ourselves: these talents are not ours, and what have we but that which we have received, and as all this decking of Pharaoh's Horses was for the magnificence of their Master, so is all the decking of Christ's church with such gifts and graces, for the magnificence and glory of his blessed Majesty, which should be the ultimate aim of all our actions or endeavours.  
7. But we must remark: When are these Jewels and chains put upon her cheeks and neck? never, till her cheeks be bedewed with tears for her sins, and that her neck shake off the yoke of Satan's slavery, as the Prodigals beggarly rags were first laid aside, before he was clothed with that garment which his father put upon him. And the Church in Ezekiel. 16. was first washed from her filthiness, before she was richly clothed and adorned with Jewels. Therefore the Church is thus exhorted in Isay. 52. 1, 2. Put on thy beautiful garments, O Jerusalem the holy City, but withal first, Shake thyself from the dust, arise and lose thyself from the bands of thy neck, O captive daughter of Zion therefore, if we in like manner would be decked and adorned, as mortality cannot be clothed upon by Immortality, so neither can a soul continuing in sin and impenitency, be adorned with the rich graces of God's spirit; or such precious liquor be put in such old, nasty, and rotten vessels.  
8. He speaks of the adorning the most conspicuous parts of the body, to wit, the cheeks and neck, to teach us, that although the graces of Sanctification be seated chiefly inwardly to and invisibly in the heart, and hidden man thereof, which makes it be said, as Ps. 45. 13. yet in their exercise they must be visible as in the face, or neck: and therefore says our Saviour, So let your light shine, that men seeing your good works may glorify God your heavenly father.    

Verse. 11. We will make thee borders of Gold with studs of Silver.  
According to his Promise, Habenti dabitur; So here is a promise to the Church of the increase of his graces, and that useing these well which He had bestowed, she should receive more, as we see in the parable of the Talents, & of him who was faithful in little set over much: wherein we have 1. who is the promiser, and what is meant by (we) and 2. what is promised.  
First then, by we is understood the Trinity, as we have the like, Gen. 1. 26. for it is only the work of God: grace in the soul, and these eminent works, according to the thelogicall Rule, are indivisible, however in respect of order, in a special manner they are particularly attribute to the several persons, as creation to the Father, redemption to the Son, and sanctification to the holy Ghost.  
2. The thing promised, is borders of Gold, whereby is meant a new supply of grace, compared to Gold: 1. to show the preciousness and excellency of grace, as Gold is the most precious and excellent mettle above all others: 2. as Gold inriches, as Rev. 3. 18. so does grace only enrich the soul, or truly make rich: 3. as Gold is durable, so is grace only: and 4. as Gold is delectable, so is grace both to God, & the truly godly; and 5. as borders or lace of Gold decks and decores most, so doth grace the soul.  
Next unto borders of Gold he adds, studs of Silver, whereby is meant the variety of God's graces, which, like Gold and Silver wrought together, set forth each other, for the mutual help comfort and delight of the Saints, as we see like speeches, Prov. 25. 11. Psalm. 119. 72.  

Observations.  
1. We see, that the thing which he promises to his Church in testimony of his love to her is not worldly trash, like Esau's portion, and the wicked's, Psalm. 73. but saving grace and the growth thereof, and therefore let us take this only, like jacob's blessing, to be a sure work of God's favour, and with David to seek after the same, Psal. 119.  
2. He promises more grace to his Church and to her members, using those well which he had already bestowed (for this is to be understood), and therefore if we would have more grace, Joh. 1. 16. or the growth thereof, we must labour to use that well which we have already gotten, and stir up the same in us by prayer, all ordinary means, and exercise of the same.  
3. Seeing he says, we will make thee Borders of Gold etc. thereby showing that all grace comes from him, and is his work in our souls, therefore from him only we should seek the same, and when we find it wrought in us, to reverence the means, and the external instruments, but to give the glory of the work unto him, who is the only worker.  
4. Here is a great encouragement to seek Christ, and to come un●o him, for they who do so, shall find a treasure of grace in him, like that Honey that was in Sampsons' Lion, and he shall never be weary in bestowing more and more rich Jewels of grace upon them, and costly ornaments still, till at last he perfect grace in the estate of glory, as Psalm. 84. 11.    

Verse. 12. While the King sitteth at his Table, my spikenard sendeth forth the smell thereof.  
Here the Church speaks of the fruits of Christ's former graces under a new comparison, and how in her and from her so endowed by her Beloved, the sweet fragrant smell of these graces as of a precious Ointment flowed forth and spread abroad to the delight of herself and others▪ which smell her spikenard sends forth, as she says, while the King did sit at his table, whereby is understood that sweet fellowship & spiritual communion between Christ & his Church by mutual banqueting as it were, as we see Rev. 3. 20. and at which times anointing was used, as we see, Psalm. 23. 5. and Math. 26. 7. and bringing also of things that gave or sent forth sweet smells to perfume the place, and please or delight the banquetters.  
1. First then, we see the style that she gives her Beloved, which is that same whereof we have spoken, v. 12.  
2. Secondly by his banqueting, or his sitting at table, we have shown what is understood; which banqueting is either spiritual as here, or celestial in heaven, whereof Psalm. 36. 8. and Luke 22. 30. And again this which is spiritual, is either whereby he feasts, and feeds us, in the ministry of his Word and Sacraments, or whereby we feast him with his own graces and delightful fruits thereof, as Mary Magdalen did with her tears of true repentance, and expressions of her holy love, and (which is strange) the feast that he most delights in, is our hungering and thi●…ng after righteousness; and such he mutually invites to feast with him, Isai. 54. 1. but alas we feast him rather with Wormwood and Gall, and with such grapes as are spoken of Isai. 5.  
3. Thirdly, we have to consider. 1. What this Spikenard is. 2. How called hers. 3. How it sends forth the smell thereof. First then spikenard is a very precious and odoriferous Ointment, as we see Mark. 14. 3. & Joh. 12. 3. and by which is meant, the precious and savoury or fragrant graces of God's Spirit coming from our head of Christ, and poured down upon his members like that, Psalm. 133. 1. which is that Unction whereof John speaks, and whereby all true Christians are spiritually anointed to be a Royal Priesthood unto God.  
2. This Spikenard is called hers, 1. by donation, as it is said quid habes, quod non accepisti? 2. by inhesion, because it is gratia gratis data, quae nobis inhaeret, being sown and rooted in such, who are engraft truly, and rooted in Christ; but is not ours, as if it were either from ourselves, or like Christ's Righteousness which is imputed to us, and is like Esau's vesture, that sweet smelling garment, wherewith being clothed we get our father's blessing.  
3. This Spikenard is said to send forth the smell thereof when these graces manifest themselves by the fruits, or effects, and operation thereof in that new obedience which becometh Christians, expressing the virtue of Christ's death and resurrection, the truth of their conversion, the liveliness of their faith, the fervency of their zeal, and the reality of their charity, and the like; the smell whereof, like that Joh. 12. 3. fills every place where it is sent forth, ascending upwards to God, like that of Noah's sacrifice, or Cornelius alms deeds, and pleasing him, reflecting inward to the conscience, rejoicing the same, and giving an assurance of our election by welldoing, and extending to others: as, Psal. 16. 2. who seeing our good works, and getting good thereby do glorify God our heavenly Father.  

Observations.  
1. We see the great love of Christ to his Church, not only in bestowing gifts and graces upon her, but likewise familiarly banqueting with her, as he says Rev. 3. 20. If any man will open unto m●… I will sup with him, and he shall sup with me: therefore also. c. 2. verse 4. it is said, he brought me, into his banqueting house, and his banner over me was love: which should teach us to walk worthy of such a favour and ever to have on the banqueting Garment of holiness, unspotted with the flesh.  
2. By her Spikenard its sending forth the smell thereof, we see that there is no better way to entertain him, than with the fruits, and fragrant smell of his own saving graces; and therefore it is said, c 4. v. 16, Let my Beloved come into his garden, & eat his pleasant fruits, so that as it is said of the virtuous woman, Prov. 31. 31. give her of the fruit of her own hands, and let her own works praise her; Or, as David said to the Lord, 1 Chron. 29. 14. of thine own have we given thee: even so, give the Lord of the fruit of his own graces planted in thy heart, and let his own work thereof praise him. But alas the smell we send forth is as that of a filthy puddle which displeases the Lord and provokes him to wrath.  
3. We see likewise here, that what edifying gifts we get from God, like so many talents, we ought not to keep them close as that improfitable servant did, or hiding our light as it were under a bushel, but we should do as Mary Magdalen did with her Box of spikenard, precious and costly, pour it out for the benefit of others, even upon Christ's feet, Math. 26. and lowest or meanest members of his body; even as that Psalm. 133. 2. costly ointment, that was poured on Aaron's head, drenched down to the lowest skirts of his Garment.    

Verse. 13. A bundle of myrrh is my well be loved unto me, He shall lie all night betwixt my breasts.  
Here the Church profestes her spiritual comfort which she had in Christ and of his death and resurrection; the feeling whereof is like a sweet odour to a believing soul, and which she would be so careful to conserve, and apply in all estates, unto herself by the work of faith, that all the night time of his life, or of affliction and tentation (noted, by a dark time) she would make Him her continual joy and comfort, solacing herself in him, and that he should lie between her breasts, and constantly dwell in her heart, by Faith and true affection.  
She compares him then to a bundle of Myrrh, or Nosegay, such as is usually made of most pleasant and sweet Flowers, for delighting sight and smell, and which Maidens did set in their bosoms between their breast, that so they might have the sweet savour thereof always in their nose.  
In which word we have 1. how she calls him, 2. Whereunto she compares him, to wit, to myrrh and a bundle of myrrh, 3. to whom he is so, to wit, to her 4. where she places him, between her Breasts, and 5. How long shall he lie there, to wit, all the Night.  
First then, she calls him her beloved (whereof v. 7.) whom for power and authority before she called, a King, v. 12. and whose power should confound her, if his love did not comfort her; and to whom she again as a King, owes loyalty and subjection, and as her blessed bridegoom she professes to him love and affection.  
Next, she compares him to Myrrh, which was one of the gifts wherewith the wise men of the East honoured Christ at his birth, Math. 2. & with which & aloes his body also was imbalmed after his death, Joh. 19 39 and which likewise was the first and special ingredient of the holy anointing oil, that was apppointed to be made, for anointing Aaron and the Tabernacle with the pertinents thereof, being of a sweet and odoriferous smell, as the rest of the sweet spices were of that conposition, and whereby is signified the sweet comfort that the Christian soul, endued with spiritual senses, finds in Christ crucified, to whom sin is first sour, Exod. 30. 23.  
Neither contents she herself to compare Him only to Myrrh, but to a bundle of Myrrh, to show unto us 1. the abundance of that spiritual comfort that comes from him to a believing soul, as a greater smell is yielded by a bundle of sweet flowers or spices, than comes from a single flower or a grain of spice. As likewise to show 2. that as from every flower in a bundle, there comes a sweet smell; even so from every thing considerable in Christ there arises comfort whether we consider his natures or offices, his birth and conception, his holy life, death, burial, resurrection, and ascension, and now his intercession at his Father's right hand till he come again to judgement. So that as the carcase of Sampsons' dead Lion was so full of Honey, that Samson did not only eat abundantly thereof himself, but gave thereof also to others, Judge. 14. 9 so is Christ Jesus so full of comfort, that the believing soul may not only have enough to itself, but to impart by instruction for the comfort of others. 3 to show that the Church and every true elect soul cannot be content with a little of Christ, but to enjoy much of him, and the power of his death and resurrection, till they fully enjoy him in glory, as Psal. 17. 15.  
Thirdly, we have to consider, to whom is Christ a bundle of sweet and fragrant myrrh, It is to his Church and every godly soul, therefore says she, by a speech of faith and application, he shall be to me a bundle of myrrh: wherein we see. 1. the Churches holy resolution, that let others (as it is said by Isaiah) and contemn them as they please Isa. 53. 3. not knowing his worth, being as Aesop's Cock: but as for her, (as Joshua protested what he would do, Josua 24. 15.) she should hold him in singular estimation, so that he should be to her as a bundle of Myrrh, which she should place between her breasts.  
2. We see what is the proper act of faith, to wit, as Thomas said, my God and my Lord; even so by a particular application of Christ as her Saviour to her soul, she says He shall be to me, etc. and herein indeed stands the very true comfort of a Christian, as in the locks of Sampsons' hair consisted his strength, without which particular application (like old Simeons embracing of Christ in his arms,) the soul could have no comfort at all, more than the devils, who knew him and confesses that he is a Saviour, but not to them: and therefore the prophet says, For unto us a Child is born, etc. Isai. 9 6. And the Angel in like manner said at his birth, For unto you is born a Saviour which is Christ the Lord.  
3. We see, that although Christ be full of fragrant sweetness, yet he is not so to every one, especially whose souls are stuffed with gross humours, or delight with the filthy swine in the stinking smell and puddle of fleshly lusts but he is so only to his own church and true members thereof, who being renewed in the inner man, have their senses otherwise exercised, to detest all sort of sin, and sinful pleasures as a most noisesome and stinking hemlock, and to esteem Christ only and the graces thot flow from him, most fragrant ann delightful.  
Fourthly, the part wherein she places him, it is, He shall lie between her Breasts, or to be laid at, or, to her very heart: and indeed justly may and should he be laid there. 1. because He is the only true cordial to a Christian or sick soul: and, 2. because, whereas other bundles of sweet Flowers or nosegays are so kept in the breast, by being placed between them; He shall be the keeper and guardian of the heart, being placed on or in the heart, and so shall be ornamentum pectoris, as a pleasant nosegay, et munimentum cordis, like a breast plate of proof, Psalm. 84. 11. a decking of the one and a defence of the other, from evil suggestions, and Satan's wicked temptations, or, as the Psalmist speaks, both a Sun and a shield.  
She says likewise, that she will lay him between her breasts, 1. for remembrance and contemplation that she may have him still in remembrance and before her eyes, to look upon; as Israel did upon the brazen Serpent; or as the names of the twelve tribes were on the high Priests breastplate: 2. for delight and consolation, as for that end, to delight the eye by colour, and comfort the brain by smell, maids use to put nosegays between their breasts: and therefore also for spiritual delight, as the most beautiful object the eye of faith can look upon, and for the most pleasant and sweet smelling or savour to the soul, Cant. 2. 1. He is compared to the Rose of the Field, and to the Lily of the Valleys: 3. for care and conservation, as they put such things which they would keep and not lose, in their breast or bosom; for which end said David, that he hid God's word in his heart, Psalm. 119. 11. and the Virgin Mary, that she laid up her Son's words in her heart, to wit, that they might not be lost or forgotten: 4. for ornament and decoration, for which end we are bidden to put on the Lord Jesus Christ, He being the most beautiful ornament that ever was put on the soul, and whereby the King's daughter is said to be beautiful within, Psalm. 45. and perfect through my comeliness (says the Lord) which I put upon thee, Ezekiel. 16. 14.  
Fifthly, she shows how long He shall lie there, to wit, all night: now by night is understood in Scripture, 1. the time of affliction and trouble, as Isai. 21. 12: 2. the day of death, as Joh. 9 4: and 3. the time of our life here on earth, as it is specially to be understood here, so called or compared, 1. as the night is dark, and therefore they who walk in the nighttime have a Lantern carried before them; so in this life-time there is darkness of ignorance, and no light have we to direct our walking that we stumble not or fall into sin and damnation, but the Lantern of God's Word, as the Psalmist shows us. 2. The night is the most dangerous time for surprising or robbing by enemies, and therefore they watch in the night time; even so this life-time is most dangerous for surprising by our spiritual enemy, and robbing us of God's favour and graces: and therefore we are exhorted ever to watch and pray that we enter not into temptation, 3. The night time is melancholious; and so is our life, wherein we sow in tears, 4. The stars shine in the night; and so should our Christian virtues shine. And 5. as after the nighttime the Sun arises, and then follows the lightsome day; even so after the night time of this life to the godly shall the Sun of righteousness arise, and be clearly seen and then shall follow an eternal day, that never shall have an end.  

Observations.  
1. We see, by the Church in comparing Christ to pure myrrh, as it is called, Exodus. 30. 23. which was very costly, and precious, as may be seen, Matth. 2. 11. the high esteem that the Church and every true member has of Christ, counting nothing so worthy and of such sweetness and excellency as Christ, which made the Apostle to say, as 1 Cor. 2. 2. and that in comparison of him, he counted all things loss and dung.  
2. As the Church esteems him highly, so suitably she places him highly, to wit, in her heart, and between her breasts the seat of affection and repose; which we will never do, till we learn to esteem him highly, and which is the cause why some place the world, the honour, profit, and pleasures thereof in their hearts, and not as Rev. 12. 1. because they esteem more highly of those things than of Christ.  
As the heart is Christ's proper place, and the Christian's duty, so likewise thereby we may see the Christian's dignity, he is verus Christopher, and bears Christ in a more excellent manner, than the vigin Mary, quae non tam in utero portando, quam in animâ credendo beata fuit. And therefore to whom that honour is not granted which was to her, yet this is not denied, to bear him in our breast; and if our breasts gave him not suck, yet let them give him harbour; neither let us misplace him, as many do, some in the ear only, and some in their tongue by prattling, yea and some treading him under foot.  
4. We see, that we must not harbour him as a guest for a short time, but he must lie all the night time of this life between our breasts, and as the prophet Zechary speaks he must devil with us, Zech. 8. 3. or as himself speaks, he must make abode with us, Joh. 14. 23. joining with piety perseverance: for he only that continues faithful to the death shall receive the Crown of Life, Rev. 2. 10.  
5. Not only in the whole time of our life generally, but specially, in the gloomy night of affliction, and shadowish black night of death, (as it is called, Psalm. 23. 4.) we see how and in whom to find the sweetness of comfort, even from Christ all averly, who bore the Cross before us, and by his death hath triumphed over death, and made it stingless and a shadowish valley only, to us.    

Verse. 14. My beloved is unto me as a cluster of Camphire, in the vineyards of Engedi.  
Still she insists in his praise as not being able to commend him enough, in whom she found such abundance and store of all comfort and sweetness, wherein 1. we have to consider, what is this Camphire to a cluster, whereof she compares him: and 2. what is this Engedi, in the vineyards whereof this Camphire grew. First then Camphire, (or as some expound it, Cypress,) is a white and aromatic Flower, which from the stem groweth forth in a Cluster as the wine grapes do from the Vine, wherein we have 1. the colour representing Christ's innocency; wherefore he is likewise compared to a Lily; and 2. the fragrant smell which it yields representing the sweet comforts that flow from him abundantly to every believing soul, as likewise the acceptableness of his sacrifice of himself to his father, wherein as in Noah's oblation, he smelled a sweet savour of rest and acquiescing. Whence also the Hebrew name copher, signifies propitiation or redemption, according to which the holy Ghost seems here to have reference to the work and fruit of Christ's death, whereby he became a cluster of abounding consolation; & also of redemption for the sins of the whole world; 1 Joh. 2. 2. & like the brazen Serpent has cured us of the biting of the fiery serpents; as Pliny reports, that Camphir has this property; to cure the stinging of serpents, Lib. 21. c. 18.  
Likewise Engedi is the name of a place or City in the Land of Canaan, which fell to the tribe of Judah, of whom Christ came: and being near the dead sea, was fruitful for gardens and vineyards, whereof we read Josua. 15. 62. Situate (as Adrichomius shows) in the mountains, and called the City of Palmtrees, and of Balm, wherewith the vineyards thereof did abound, as of other odoriferous herbs and flowers li●● Camphire here spoken of.  

Observations.  
1. We see that a godly soul that findeth the plenty and variety of sweetness that is in Christ Jesus can never enough or by any one thing express the same; but that whatsoever sweetness and excellency is in any other thing severally, is in the highest measure and eminent manner in him copulatively: so that those who are sparing in acknowledging this and praising of him therefore, it is a token that they never trasted how good the Lord is, and therefore cannot acknowledge or tell what he has done to their souls.  
2. Seeing Christ Jesus smells so sweetly and fragrantly to every true Christian, here then is a rule whereby each one may try himself, whether he be a true Christian or not, to wit, See what smells best to thee, whether Christ and heavenly things, or the world and wickedness; and if it be not Christ it is not for defect of abundant sweetness in Him, but because thou hast a dead soul, and wants the spiritual sense of discerning, like a blind man that cannot see the Sun, or because thou art of a swinish nature gruntling in the earth, and to whom nothing but what is base and filthy, smells well, as it is said, Sus quod habet sapit hoc, sapit hoc quod stercore sorpsit.  
3. This cluster of Camphir is to be found in the vineyards of Engedi, which are the Lords Ordinances, or Assemblies of his Saints, Isai. 5. 7. Ps. 80. 15. Even as he is said in like manner to be in the midst of the golden Candlesticks, Rev. 2. 1. and according to his promise, I will be with you to the end of the world: whereby we see, if we would find the sweetness that is in Christ, we must have our recourse and delight in the means whereby as by conduit pipes this sweetness is conveyed unto us; for faith comes by Hearing, Rom. 10. 17. and God's word must be to us as, Ps. 19 10. and therefore no marvel that these men feel no sweetness in Christ, nor any power for mortification, or quickening virtue, who feel no sweetness in the lovely oracles of God, which is the power of God to salvation to every true believer.    

Verse. 15. Behold, thou art fair, my love, behold thou art fair, thou hast doves eyes.  
Here, he mutually praises his bride, which shows the mutual delight that each has in another, and which concertation of love makes the marriage-knot between espoused parties to be solatious and sure.  
In which commendation we have, 1. How he styles her, whereof we have spoken, v. 9 2 Wherefore he commends her, both in general, and from her eyes in particular, 3. How he prefixes unto his praising of her, an Ecce; and 4. Why he ingeminates his praising of her.  
First then, he commends her from her beauty in general, whereof we have spoken, v. 8. Which consists, 1. In forsaking her old corruption, Ps. 45. 10. 11. 2. In her practice of new obedience, being justified in Christ; which is that beauty which the Psalmist prays for, may be upon all the Israel of God, Psal. 90. 17.  
But seeing, v. 8. he had already praised her from her beauty, why repeats he it here? I answer, as it is the whole desire of the Church to be fair and beautiful in the eyes of her blessed Bridegroom, let others think of her as they please, (as v. 5.) so it is her greatest joy and comfort to have the assurance thereof sealed up to her soul, by the frequent witnessing of the spirit, and voice of her beloved, saying to her soul that she is so to Him, and that he is her salvation; and therefore he no● once, but often commends her from her beauty.  
And seeing the whole church, and all the members thereof make up but one homogeneous body, look what he speaketh to the whole, he speaketh to every faithful soul, in whom if there be Repentance, faith, love, zeal, humility, meekekness, etc. though there be remanent corruption and a mixture of divers infirmities, yet that soul is fair in Christ's eyes. Let us then find out these graces in ourselves, and though they be not perfect, yet being in truth, we may be assured of acceptation, and rejoice in his love.  
Next as he praises her from her beauty in general, so from the comeliness of her eyes in particular, wherein we have to consider, 1. What they are; and, 2. Why so compared, Job. 29. 15. First then, some▪ understand by the eyes of the church her Pastors, and Overseers, so called, 1. Because of inspection, counsel and right direction, in which sense it is spoken, Numb. 10. 31. and Matth. 6. 22. And therefore the Prophets of old were called Seers; and, 2. In respect of vigilant watching for forewarning of any danger, or invasion, a we see, Ezek. 33. and Heb. 13. 20. and who most specially o● any should have the properties of Doves eyes, as is to be after mentioned.  
Others understand, not these former, who may be called the eyes over the Church, but the eyes in the Church and every faithful member thereof; and this is, the eye of faith, which looks, like the stinged Israelites, on Christ crucified only for cure and comfort; and without which, the soul is as blind as a mole. And therefore are so called and compared, 1. Because the eye of the body is the light of the body, and so is faith the light of the soul, 2. As the eye cannot ●…f itself, without the Sun or benefit of external light; so n●…er can the eye of the soul without illumination from the Sun of righteousness, and of his Holy word by which faith comes, 3. As the eye delights in light, and pleasant objects; so doth the eye of the soul in the light and promises of God's word, and in Christ crucified, which is the most beautiful object that the eye of faith can fix upon, and who, in the word, is set forth, and (as it were) painted before our eyes, Gal. 3. 1. 4. As by the eye we are guided in our walking, and made to eschew stumbling, falling, or such like dangers, so by faith and the saving knowledge of Christ in his Word, we are guided in our spiritual walking and made to eschew stumbling and falling in sin and temptations, and such spiritual dangers.  
Next, her eyes are compared to Doves eyes, 1. Because as a Dove's eyes are cleear and sharp-sighted; so is the eye of faith piercing within the veil of Christ's flesh, while He was on earth and beholding his Deity, and piercing now into the Heavens, where he sits at his father's right Hand, and into such divine mysteries and the truth thereof, whereunto the blind eye of nature, nor no other can or ever could yet reach.  
2. The eye of the Dove is chaste, and chastity is much commended in virgins; even so, that which our Saviour so much commends in his Church by this comparison, who is a pure virgin to Him, is her spiritual chastity opposite to spiritual whoredom, so much complained on and condemned in scripture, and whereby, without doting on any other, she keeps her faith, confidence, and affection whole and entire towards him alone, from whom alone she looks for life and salvation.  
3. The doves eyes are meek, and not cruel, fiery, or furious; representing thereby that disposition of a Christian soul which is recommended unto the same by him who said, Learn of me for I am humble and meek.  
4. The doves eyes are humble, contrary to such lofty eyes as are spoken of, Pro. 30. 13. And so is the disposition of a Christian soul endowed with true faith, though never so fruitful in godliness and good works.  
5. The doves eyes delights in cleanness, and therefore resorts to white places, and to clear waters; even so doth the soul that has true faith in it, loathing all uncleanness of sin and worldly lusts, and knowing that no unclean thing shall enter into that heavenly Jerusalem.  
Thirdly we see here, that unto this commendation of her beauty and comeliness he prefixes, an Ecce, or behold, which word is used in Scripture, 1. As an Ecce of admiration, (as, Behold a virgin shall conceive and bear a child.) 2. As an Ecce, of demonstration, as, Behold the Lamb of God, etc. 3. As an Ecce, of consideration, as, Lam. 1. 12. Behold and see if ever there was sorrow like to my sorrow, etc. Also when he would stir up the mind to remark and observe, some rare, excellent and wonderful matter, and which is also sure and evident; even so hereby the Lord would have it observed, 1. That the beauty of his Church is a rare beauty, as we see the same described, Ps. 45. and Rev. 12. 2. An excellent beauty also, being spiritual, and not subject to fading, 3. A wonderful beauty likewise (considering her former deformity) put upon her by her bridegroom, who has made her so as, Ezek. 16. 14. And 4. Which is so sure and permanent that death itself shall not deface it, but rather be the mean of perfecting the same in glory.  
Last of all, he redoubles this commendation of her beauty, saying; Thou art fair, thou art fair.  
1. Showing thereby the excellency of her beauty, as when we say good, good; or excellent and very good by a usual Hebraism, the doubling of the word expressing the superlative degree.  
2. To show the assurance that He would give her for her comfort, and against all doubting in the contrary, that she was fair and beautiful in His eyes, think of herself in humility, or let others think of her, as they list.  
3. That she is wholly beautiful, both in soul and body, or in the whole man; or that her beauty is twofold, inward in soul, and outward in conversation, as the king's daughter, Ps. 45. 13. is said not only to be glorious within, but also in her raiment without. Also, she hath another double beauty; the one of justification, the other of sanctification: both which the Lord joins, therefore let no man separate them.  

Observations.  
1. Seeing our Saviour declares that his Church and her true members are fair by the beauty of Holiness spoken of, Ps. 110. Then let not those who would be so accounted, live like filthy dogs and swine, or delight in any impurity, whereby their beauty may be marred.  
2. He says, My love thou art fair, to show unto us wherefrom our beauty proceeds, not of ourselves that we are so, or from any mer●… us that we are so in his eyes, but from his free and undeserved Love, as he shows, Ezek. 16. 8. And the way to have the assurance of this love sealed up to our consciences for our joy and peace, is to study holiness by which we only come to happiness.  
3. Seeing he specially looks unto, and delights in faith, which is to the soul like the eyes of the dove, Let us seek after it earnestly and for the increase thereof; both in the Christian and conscionable use of the means, and by fervency of prayer, etc.    

Verse. 16. Behold thou art fair my beloved, yea pleasam; also our bed is green.  
Here the church returneth the praise of beauty to him who had in the former verse ascribed it to her, as if she would say, that he is rather only worthy so to be called, being so, 1. Originally and from himself, 2. Effentially, whose essence, is holiness, 3. Perfectly, without any defect and, 4. Unchangably, from eternity to eternity: and, 5. Eminently above all without match, and infinitely beyond all without any measure.  
Next, not contented to call him fair, she calls him also pleasant or comely, as having seemly proportion with the brightness of colour, which makes up the perfection of beauty, which perfection our Saviour has, 1. In respect of his divine nature, in that regard being beauty and holiness itself, 2. In respect of his Humane nature, Ps. 45. 2. as fairest amongst men, 3. In respect of his perfect Innocence without all spot, 4. In regard of infused graces without any measure on earth; and, 5. In respect of the fullness of glory above all creature, which he has in the heavens, unto which praise he prefixes an Ecce, to show that this his beauty is such as it invites in a manner all men and creatures to behold the same.  
Thereafter she subjoins the praise of his Bed next to his Person, where we have to consider. 1. What It is, and consequently what she is, 2. Whose it is; and, 3. Of what quality it is.  
First then, the bed between the bride and bridegroom is the place of procreation, and whereby is shown, that although the Church be a pure Virgin, yet she is also a mother, (as the virgin Mary was both) and, as she is expressly called. Gal. 4. 26. and described so to be, Rev. 12. 2. ●…ringing forth children to her Heavenly husband procreated by the Immortal seed of his Word, and nourished upon her breasts of the new and old testament by that sincere milk of the word, whereof Peter speaks, unto eternal life.  
2. This bed is called by her, (our bed) signifying thereby, that by her communion with Christ she became fruitful, both in progeny of children by the new birth of regeneration, and by the practice of good works and fruits of sanctification. As also that in the forenamed work of spiritual procreation, with her external Ministry, the Lord must ever concur and cooperate by his divine Efficacy; for Paul plants and Apollo's waters, but the Lord gives the increass, as we may see, Act. 16. 14.  
3. The quality of this bed is this, that it is called, green whereby is signified the flourishing in all ages, and ever fresh springing up of these goodly olive plants, and children, spoken of both by the Psalmist Ps. 92. 13. and Prophet, Isay. 61. 4. which she bringeth forth to her Heavenly husband, of whom she may say, as Leah said of Gad, in every age, that a troop cometh; and of whom also it may be spoken as, Ps. 92: 14. That she shall still bring forth fruit in her old age to the world's end, and shallbe fat and flourishing.  

Observations.  
1. Here we see the Church's Retribution of praise to him of Heavenly beauty, to whom only and most properly the praise thereof is due, and this she does in token of true thankfulness: which for every gift and assurance of God's favour we should not cease in like manner to offer to him daily to whom the same is due.  
2. We see that this bed of Christ and his bride is ever green, and shall be to the world's end: like Moses bush, fruitful in all ages and therefore shall never fade, nor the ports of Hell shall never prevail against it, to hinder the birth of that manchild, Rev. 12. or production of those who are endued with Masculine strength, to resist Satan and stand for the truth.    

Verse. 17. The beams of our house are Cedars, and our rafters of Err.  
Before was the praise of the place of procreation of God's children; follows now the praise of God's house, the place of their education: where we have to consider, 1. What is meant by this house, and why the Church is so called, 2. What are the parts thereof here mentioned; and, 3. What is the matter thereof, from which it is commended; and, 4. Why she calls it our house.  
First then; by this house is meant the Church, called God's House expressly, 1. Tim. 3. 15. Heb. 3. 6. Eph. 2. 22. and, 1 Pet. 2. 5. For these ensuing reasons;  
1. For inhabitation, because there the Lord dwells, as he promised, Ero vobiscum, And we see, Rev. 2. 1. Numb. 5. 3. Psal. 80. 1. 9 11. Joh. 14. 17. Eph. 3. 17. Rev. 18. 9 11. 2▪ Tim. 1. 14. and 1 joh. 2. 17.  
2. For decoration, with saving graces, and diversity of edifying gifts, as a man adorns his House, with sundry sorts of ornaments.  
3. For delectation, whence he gives his Church here so many goodly titles importing the same.  
4. For domination, in a special and gracious manner ruling therein.  
But herein is a great disparity between His house and others.  
1. He is both owner and builder of this, 2. He is both builder and buyer, 3. The stones whereof this house is built are living, 1 Pet. 2. 5. 4 As he is the builder, so himself is both foundation and cornerstone, 5. Himself is the indweller, and no other by elocation, as some are. 6. He is ever present in, and with his House; and, 7. No time can make this house decay, no fire consume it, nor storm overthrow the same.  
Secondly, the parts of this House here mentioned, are beams which are strong and laid in walls, as we see ordinarily in buildings, and rafters which are less in quantity, and for another use; and whereby are understood the divers office-bearers, and other members of the Church of Christ: Some stronger, as those, Gal. 2. 9 who are called pillars, and upon whom the weighty burden is incumbent in church or commonwealth. And others again weaker gifted or graced, and in meaner and more private stations, as we see in the parable of the talents, some having more, some fewer, and some but one talon, and who had most, having most to count for, and who ought not despise those, who had fewer neither those who had the fewest, to envy with an ill eye such as had most, but to be careful to gain proportionally.  
Next, as the beams are made strong, not for themselves, but for the supportation of other parts of the house, as the floors and such like; even so the stronger in Christ's church have their strength not only for their own stability, or standing, but for the good of those who are weaker: as it was said to Peter, tu conversus confirma fratres.  
Moreover as beams and rafters, and such other parts in a Material house although divers in strength and for divers places and uses in the fabric, yet have all a firm connexion amongst themselves to make up one complete structure: even so in Christ's church though there be divers members, diversely gifted, and placed, as we see in the members of the body natural, 1. Cor. 12. 14. Yet, as the Apostle there shows, v. 25. there should be no schism in the body, but such a conjunction of love, that the members should have the same care one of another, as they have of themselves, and a holy sympathy in suffering or rejoicing.  
Thirdly the matter whereof those parts are, and from which they are so commended, is, that the beams are of Cedar, and the rafters, (or as Some expound, the galleries or walks) of fir, alluding, as seemeth, to that of Solomon's Temple, 1 King. 6. 15. where both these sorts of timber are mentioned, whereof that Temple was built, and both grew in Lebanon, 2 King. 19 23. and were of greatest account. And first the Cedar, in that same place, and Ezech. 17. 22. is commended, 1. From tallness, or growing high; and so do the godly grow in grace, reaching in their affections upward, quaerendo quae suprà. 2. The Cedar is said to cast forth his roots sure, for withstanding rooting up by any wind or violence, Hos. 14. 5. denotating thereby, the stability of God's Saints, who build upon the rock. 3. The Cedar is called Excellent, Cant. 5. 15. and so are the godly called, Psal. 16. 3. in respect of grace, and their new birth. 4. The Cedar-wood was most durable, and therefore the Ark, and orher parts of the Tabernacle, was made thereof; and so are the godly by grace, against prevailing corruption here, and fitted for eternal glory hereafter. 5. The Cedar-tree was such a one, as brought forth fruit, as we see, Ezech. 17. 23. and so are the godly, fruitful in holiness and good works.  
Next, her rafters, or galleries for walks, are said to be of Fir; which, besides that it is likewise a tall, straight, and durable sort of tree, it has these two properties: 1. It is always green in winter, as in summer; and so are the godly, in steadfast confidence by grace, always vigorous, without decaying or falling away from Christ and his truth, as well in adversity as prosperity. 2. The fir-tree is a fat, savoury, and well-smelling tree, through the abundance of ●ap and rosin that it has in it; even so are the godly, fat with the fatness of spiritual grace, spoken of, Esa. 25. 6. and savoury not only through Christ to God, but sending forth a good smell, of a holy life, and conversation, to allure and delight others: And therefore says the Lord of his people, Hos. 14. 6. that their smell should be as the smell of Lebanon.  
But it may be asked, why she speaks of the beams and rafters, and not of the walls of this house? I answer, If these parts made of timber or wood, be so firm and durable, than the firmity, durableness, and strength of the rest, as the walls, which are made of stone, is out of all question; and so this house, in all the parts thereof, is so durable and strongly built, that the very gates of hell shall never prevail against it.  
Last of all, seeing the Church speaks here, how says she, (Our house) being herself God's house? I answer, She speaks this, in the person of the mother of the family of God's children, who make up this house; and as Christ's Spouse, who by that mystical and matrimonial union with him, hath likewise a communion with him in all which is his, as there is a threefold communion between married persons, of hearts in affection, of bodies in fruition, and of goods in possession. And therefore in this respect, she said in the preceding verse, Our bed, as in this verse, Our house.  
Or else, the Catholic Church speaks here, of particulat, national, and other Churches, of which she is made up; and therefore the word in the original Hebrew, is Bathenu, or Houses, in the plural number.  

Observations.  
1. Seeing there is such diversity of parts, and diversely gifted members in Christ's house, what ever be the Lord's dispensation to us, or others, let us reverence the same, and be content with our own measure and station, if it were to be but snuffers, or snuff-dishes, in the Sanctuary, or, as David said, a doorkeeper in in the Lord's house; and labour to glorify God in our place, and by our gift to benefit the body.  
2. Seeing the parts of this house are commended from the martyr whereof they are made, excellent, durable, and savoury, etc. Therefore if we be the true parts and members of this house of God, let us examine ourselves, if we have this true excellency of grace, and durable riches thereof, whereby we send forth a sweet smell, of a holy and good example to others; or, if we send forth only a noisome scandalous stink, savouring of corruption and much filthiness within.  
3. In respect of the Church's desponsation to Christ her husband, seeing she calls and claims to all that is his, to be hers likewise, as, Our b●d; and, Our house; Therefore let us get Christ first, and espouse our souls to him, that we may say, as, Cant. 6. 3. My beloved is mine, and I am his. And then having right to him, we have right to all good things in him; as, right to his righteousness and obedience, right to his merits and satisfaction, and right to his purchase and possession But if we want him, we want all, and like Laodicea, think what we will, wear but poor, miserable, and wretched.    
Finis primi capitis.  
Soli Deo gloria.   

CHAP. II.  

Vers. 1. I am the Rose of Sharon, and the Lily of the valleys.  
HEre Christ expresses his own excellency by comparisons, for our capacity, to allure and enamour the souls of his Elect, to seek, affect, and long after him, as he calls himself elsewhere, the Bread of life, the Light of the world, the true Vine, the Truth, the Way, and the Life, etc. And this he may do, because he is the fountain of all goodness and excellency; whereas it is not comely for others, so to set forth their own praise, as Prov. 17. 2. because they have all which is praiseworthy from him, to whom only the praise and glory thereof is due.  
First then, he is compared to a Rose, and then to a Lily; a Rose of Sharon, or the field, and a Lily of the Valleys.  
This Sharon was a very fruitful and fair field of pasture▪ whereof we read, 1 Chron. 27. 29. and when the Lord threaneth desolation to the Land, he says of Sharon, as of the most fruitful part thereof, Esa. 33. 9 that Sharon shall be as a wilderness. And on the contrary, when he promises to bless the Land, to the comfort of his People, that sought him, he says, as Esa. 65. 10. that Sharon shall be a fold of flocks, and the valley of Anchor, a place for herds to lie in.  
Which flowers, whereunto he is compared, we will consider conjunctly and more generally; next, severally, and more particularly. First then, as flowers have coelum & solum pro parentibus; so had he a heavenly Father, and an earthly Mother, that so he might be Emmanuel. 2. As flowers spring, fade, and spring up again the next year; so Christ nativitate floruit, passione exaruit, sed resurrectione nunquam ampliùs moriturus refloruit. 3. Their several colours red and white joined, make up perfect beauty, Cant. 5. 9, 10. which was only in Christ, the beauty of holiness. Psal. 110. 3. 4 These are delightful to the eye, and so is Christ crucified, the most delightful object that can be to the humbled soul, Cant. 5. 10. 5. They are also fragrant and sweet to the smell, and so is Christ, in the means of grace, to the believing and hungering soul.  
Next to consider them severally, 1. The redness of the Rose may signify to us (as we see also, Isay 63. 1, 2.) the blood shed of Christ in his passion, which he shed violently, frequently, universally and abundantly to purge us, and purchase to us an eternal inheritance, 2. The Rose has many prickles with it; and so, many are the troubles of the godly who are in Christ and get him, but he delivers them out of them all in the end, 3. Roses distilled afford a most sweet and cooling liquor; so does Christ crucified, and meditated upon, in the soul, most sweet comfort, and cooling to a weary and scorched conscience, 4. As, being conserved and otherwise made use of, and applied, it is very cordial and medicinal even so is Christ, laid hold on by faith, applied, and kept: in the soul, the most sovereign cordial thereof, and medicinal to the sickness of the same.  
Now he is called the Rose of Sharon, or of the field, to show;  
1. As flowers, and such specially, are the beauty of the field; so is Christ the beauty of mankind, and glory thereof, beyond the Angelical nature, by assuming our nature in his person, and seating it in glory at the right hand of the father, 2. As such Roses that grow in fields are not planted by man, so neither was Christ planted as it were, by man in the womb of the virgin, but conceived by the Holy Ghost, 3. As the Rose in the fields is open to winds, plucking, treading on, and such like; so was Christ on earth to many sorts of sufferings, as Isay. 53. 4 As there is patent access for any to such Roses, so is there to Christ to any humble and believing soul, being like Manna, and the brazen Serpent, 5. As the Roses of Sharon were counted the fairest and most fragrant or excellent, so is Christ Jesus the most excellent fragrant and fairest amongst men; and, 6. As Sharon was a place of pasture, so in such places Christ is to be found, as we may see, Cant. 1. 7. Joh. 10. Rev. 2. 1. etc.  
Secondly he is called a Lill●, which is of white colour, (1.) To denotate his holiness, which in him is otherwise then in in his Church as, v. 2. To wit, 1. Original, 2. Essential, 3. Perfect and, 4. Communicative, and Holiness itself, and no other so, (2.) As a Lily is soft and smooth, so was Christ meck and merciful to the most bruised reed etc. (3.) It is for divers uses medicinal, both mollifying and mundifying, etc. And so is Christ, by his blood and spirit.  
Next he is called a Lily in the valleys, 1. To denotate his own humiliation of himself from the highest Heavens to the valley, as it were, of lowest humiliation in his birth, life, death and burial, 2. To show us where he is to be found, to wit, in the valleys of humble hearts, Isay. 57 15.  

Observations.  
1. If Christ be so delightful, fragrant, and excellent, Let us not despise him, preferring the seeking of vain and worthless trifles of this world far before him, and being like Martha or Esau, Matth. 13. 44, 45. but not as Mary, or Jacob. Far less by our wicked lives, let us not tread upon him, and on his blood that he has shed for us.  
2. Christ is called a Rose of Sharon to show that in the pasture places where his true word is taught and holy Sacraments ministered he is to be found, and therefore to such places we should conscionably and with delight resort, as David said, I rejoiced when they said, Let us go up to the house of the Lord, that there, we may find Christ in the use of his means, as Joseph and Mary found him in the Temple.  
3. Seeing he is also called a Lily of the valleys, in respect of his dwelling in a humble Heart, therefore we should labour to subdue our natural pride of Heart, and learn of him Humility, that so for conformity of disposition he may delight to dwell in us here, and bring us to dwell with him for ever hereafter.    

Verse. 2. As a Lily among thorns, so is my love among the daughters.  
1. Here he sets out the praise of his Church, where we have, 1. How he calls her, 2. Whereto he compares her, and her present condition, First then he calls her His love, whereof we have spoken, v. 9 of the 1. Chapter. Next he says, among the daughters, by which is meant the whole corrupt race of mankind that are daughters all to one father, the first Adam; and by nature she was no better than the rest of these daughters, of whom she was one, as we see, Ezek. 16. And is made to differ from them only by free love and grace, without any motive or merit on her part, that thereby looking on the rest of her sisters, and in what a base and wretched ●state she was by nature like unto them, she may learn to be humble, and considering also such a high preferment (like Ester who was a poor Orphan captive) whereto she is advanced from so base a condition as may be seen also in that place of Ezekiel, she may never be unthankful to so gracious a husband.  
2. Follows after, the style he gives her, whereto he compares her, which is to a Lily among thorns. She is then compared to a Lily, 1. For her conformity to her head, called so, v. 1. Especially in these properties, to wit, holiness or purity, Rev. 7. 9 14. and 2. In meekness and mercy, or charity, his members not being unsuitable, like those of Nebuchadnezars' Image, unto the head thereof. 2. To show that as the Lords clothes the Lilies of the field, so does he care for his Church and clothes her with his righteousness and garment of Sanctification.  
It is to be remarked also, that he speaks but of one Lily, but many thorns; not only thereby to show the unity of his Church, though being many members, yet making up but one mystical body, but also the paucity of the godly in respect of the wicked; for which cause our Saviour says that many are called but few chosen, and that his flock is but a little flock.  
3. Thirdly, this Lily is said to be among thorns, whereby is shown unto us, 1. Not only her present condition on earth, but likewise, 2. Her excellency beyond all other societies, as far as a pleasant and fragrant Lily excels base and hurtful thorns, whereunto we find the wicked frequently compared in Scripture, Ezek. 28. 24. Isay. 9 18. 19 and 10. 17.  
1. Because of their present condition, how happy soever seeming to the world, yet they are but a cursed brood of the earth, as thorns are said to be, Gen. 3. 18.  
2. Because of their personal disposition, 1. In respect of themselves, as thorns are shelters to serpents and other vermin; so are their hearts a sheltering or nestling to Satan and all wickedness. 2. In respect of others, as thorns pricks and hurts, so they prick and molest the godly; partly, by their ill life, as Psal. 119. 136. and 2. Pet. 2. 7. And partly by their persecutions, being like the Gananit, Jos. 23. 17.  
3. Because of their future expectation, like thorns, to be burnt in Eternal fire, as fuel thereof, Ps. 58. 9  

Observations.  
1. Seeing Christ shows that his Church is like a Lily, let every one therefore try himself, if he be a true member thereof by the conformity of holiness, humility and meekness which he should have with his head who is so likewise likened, v. 1. Which if he have not, but be impure and filthy like dogs and swine he is none of Christ's flock at all.  
2. Seeing her estate here on earth, is among thorns, and mixed with the wicked, as the good seed and tares in the field, till the day of Reaping come, or as wheat and chaff till the day of winnowing come, etc. Therefore, 1. We should walk the more warily and watchfully, that we be not hurt by their evil example, and being compassed with such, 1. with watching join prayer that we enter not into temptation, 2. We should the less fear, but rejoice at the coming of death and welcome the same, that rids us altogether of such grieving and molesting thorns, as to David were the Tents of Kedar, and to Rebecca were the daughters of Heth.  
3. We see the Lords protection of his Church wonderfully, that notwithstanding she is compassed about with so many hard and prickling thorns, yet she is made like a soft and tender Lily to grow up amongst the midst of them safely; as Israel multiplied in Egypt notwithstanding of Pharaoh's cruelty; the bush continued green notwithstanding of the fire that Moses saw in it; and many thousands were joined to the Church after Christ's ascension, notwithstanding of Herod's and the Jewish, or others their persecution.  
4. We see what should be the constant disposition of the godly, notwithstanding that they be among thorns, which is to continue holy like the white Lily, and not be drawn away by the wicked to be thorns like them, or change their nature thereby (as it were) or to be like the fishes who are fresh though they be in the salt Sea, as Noah did, and Lot, Joseph, Obadiah, the 3. children, Daniel, and others, who neither for ill example, nor hardest affliction, left their integrity, but, with Job, continued constant.    

Verse. 3. As the appletree among the trees of the wood, so is my beloved among the sons: I sat down under his shadow with great delight, and his fruit was sweet to my taste.  
As He set forth her praise that She excelled all the daughters, as far as the Lily did the thorns; so she sets forth his here, that he excelled all the sons of men as far as the apple tree excels all the rest of the common trees of the forest. Which allegory she prosecutes showing what worthy benefits she received from his goodly appletree, including them all under these two, 1. His shadow, the quality whereof was so delightful, that she sat down under the same; and, 2. Fruit, the quality whereof in like manner was so sweet unto her Mouth, that she did taste thereof and eat of the same.  
She had before, c. 1. v. 13, 14. compared him to a bundle of sweet Myrrh, and a cluster of odoriferous Camphir, both excellent in smell, but had not fruit nor shadow, and therefore now she compares him to an Appletree that afforded unto her both these, thereby showing unto us that the excellency of Christ is so great, through the plenty and variety of all grace and comfort that are treasured up in Him, that no one thing or few, whereon we can fix our consideration, though never so good or excellent, can sufficiently or fully represent that all-sufficiency and full store that is in him, but what ever is good, delightful, or praise worthy in every thing, is all collectively and in the highest degree or measure, and in the most excellent manner, to be found in Him.  
First then she compares him to a Tree, planted by the hand of that Heavenly husbandman, Joh. 15. 1. in the earth of our Humane nature, who brought forth much sweet and comfortable fruit in his life time, Joh. 21. 25. And therefore (as trees in the winter season seem to be dead) he in his passion being destitute as it were of leaf and fruit, gave up the Ghost and died, but yet, as trees in the spring revive, so did he after his lying a few days in the grave revive and rise gloriously, and ascend to the Heavens thereafter conspicuously, where he sits at the right hand of the Father, as that Tree of life in the heavenly Jerusalem spoken of, Rev. 22. 2. whose leaf and fruit is medicinal.  
And more particularly she compares him to an appletree commended in Scripture by three things specially, 1. Pleasant fruit, 2. Comfortable shadow: and, 3. Sweet smelling. And in this place particularly praised from Shadow, which did delight her, and Fruit which was sweet to her, to show unto us thereby, that even so Christ Jesus excels all others whatsoever, who are but as wild trees, as wanting culture or dressing, 1. in heavenly beauty of grace and glory, 2. in sweet and well smelling fruit of obedience and merit; and 3. In comfortable shadow, of refreshing consolation and powerful protection.  
Secondly, having compared Christ to an appletree, she prosecutes the allegory, showing what excellent benefits she received from him; which she comprehendeth under these two, to wit, his shadow which did delight her; his fruit which did refresh her; under the one whereof she sat, and of the sweetness of the other she did taste.  
First then we will speak of this His shadow, 2. Of the Churches sitting under it; and, 3. Of her delight in it.  
First then we read of a twofold shadow, the one is, worldly, the other is divine and heavenly: the worldly is that under which worldlings do shelter themselves, as confidence in earthly things with the rich fool, and that whereof Job makes mention, Job. 20. 5. as of a thing speedily evanishing, short, and but for a moment: therefore it was said to that fool, This night thy soul shall be taken from thee. The like whereof we see in Balthasar, Haman, Pharaoh, and Herod, etc. And which therefore is like to Ionas gourd of very small continuance, and affording more grief in end, than contentment before: so that they are like Jobs friends, miserable comforters, whether confidence in earthly riches, honours, or arm of flesh, etc. The other shadow, is divine and heavenly, under which for comfortable refreshment, (whereof Job speaks, Job. 7. 2.) or for protection and defence, (whereof Isay speaks, Isay. 25. 4.) the godly shelter themselves, as we may see, Ps. 91. 1. and 57 1. applied to God, and as David professes.  
Of this shadow therefore of divine refreshment and protection doth the Church speak, which has these three properties, 1. It is a covering shadow from the scorching heat of God's wrath, and the evil of all storms, as we see, Isay. 4. 6. and Ps. 61. 4. 2 It is a cooling shadow, or refreshing, such as is spoken of, Job. 7. 2. Or like that of Ionas gourd wherein he so delighted, and which the cloudy pillar afforded to Israel in the wilderness by day, when any heat of persecution or calamities comes, whereof is mention, Psal. 57 1. any fiery tentation of concupiscence assaults, or any scorching is of an accusing conscience. 3. It is a curing shadow; therefore says the Angel, that the leaves of the Tree of life▪ Rev. 22. 2. were for healing, and no marvel that the shadow of Christ should be such, when the shadow of his Apostles, (as we read, Act. 5. 15.) was so sovereign for cure.  
Next, she says that she sat down under this shadow, which signifieth her resting and acquiescing there, or her making abode under the same, as is said, Psal. 91. 1. Without going further, or else where, and showing hereby that the godly find in Christ and his death and satisfaction, such a treasure and sufficiency of comfort in any trouble, or distress outward or inward, that they seek no further, to any creature in Heaven or Earth, more than Naaman did to any other water than Jordan, to be cleansed of his leprosy; and therefore are not like foolish Idolaters, who will not rest in Christ's merits or Satisfaction, but will join their own or others; and not invocate him alone, but Saints and Angels, nor rely upon the purging virtue of his blood allaverly but will imagine to themselves another fiery purgatory; and so as the Psalmist says, Ps. 16. they multiply their own sorrows, and continue stinged with these scorpion's tails mentioned Rev. 9 5. And having wearied themselves in such labyrinths can never find solid ease or comfort, till they come to this shadow and sit down there and rest under the same, as he invites all weary sinners to do, Matth. 11. 28, etc.  
Lastly, she says, she sat down with delight, and with a great delight, under this his shadow, which delight of hers was not carnal or sinful, such as the delight is of the wicked or worldlings, but a holy and a spiritual delight, like the joy, whereof David speaks, Psal. 4. 7. Or like his delight that he had in God's Law, Psal. 1. 2. and 119. 70. Also in doing his will, Psal. 40. 8. and in the comforts of his word, Psal. 94. 19 and 119. 92. Which like a shadow refreshed his soul.  
This delight is, 1. A sure and well grounded delight not on a sandy foundation, 2. This delight comes not from flesh or blood, but from a higher source, 3. This delight is a great delight, because of the greatness of the benefit which the soul receives, 4. This delight is durable, and as the abode is under the shadow of the Almighty, Ps. 91. 1. So abides the delight; and, 5. This delight is the pledge and forerunner of that full and eternal delight which the soul shall have in Heaven, Ps. 16. 11.  
Having spoken of her sitting under his shadow with great delight, follows to speak of his fruit, and the quality or sweetness thereof to her taste. Of which fruit we have to consider, 1. What the same is and the variety thereof, 2. The abundance or plenty; and, 3. The dureableness or perpetuity.  
2. Next, we have to speak of the sweetness and quality of this fruit, and, 3. To whose taste it is so Sweet, to wit, unto hers only, who is the spouse of Christ.  
First then by his fruit is understood no other thing but the sweet comforts which we find in him, as the honey which Samson found in his dead Lion, and which is only to be had in, and from this Lion of the tribe of judah. Which fruits are, 1. Of such variety, as that the meditation of his nature, his offices, conception, birth, life, death, burial, resurrection, ascension, sitting at the right hand of his Father, and coming again to Judgement, all afford unto us store of sweet comfort; likewise his poverty, his meekness, his pity, his charity, his readiness to cure all that came unto him, his access, his affability, and all his holy virtues yield unto us not only fruit of example for imitation, but of sweet comfort and consolation.  
2. The plenty of this fruit is so great, that he is like that tree spoken of by Daniel, Dan. 4. 12. whereof it is said, that all flesh fed thereof: therefore doth the Prophet invite all who have a spiritual appetite to be partakers of the good things of Christ, Isay. 55. 1. And himself says, Come to me all ye that are weary and loaden, and I will refresh you, There is then plenty of sweet fruit in him to all the world to be found, and (as of the five loaves and two fishes) abundance to leave over, so that the deficiency may be on our part, as it was in the widow's vessels for receiving more oil, that we in like manner want the hand of faith and the vessels of prepared hearts, but there is no deficiency on the part of Christ.  
3. The durableness and perpetuity of this fruit, is such that, 1. This tree never ceases, as is shown, Rev. 22. to bring forth the same, and to yield the same to us, as well in the winter season of sharp adversity and in greatest plenty, as in the summer season of peace and prosperity. 2. As also, the perpetuity of this fruit is such, that it endures unto life everlasting; and therefore it may be said of it, as our Saviour speaks to the Samaritan woman, Joh. 4. 14. Whosoever shall drink of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into eternal life.  
Next, this fruit of his is called sweet, both because it is so of itself, like Jonathan's and Sampson's honey, whereof each of them tasted. And 2. because it sweetens also unto us all bitter things, which would be so otherwise, like that Tree which was cast into the waters of Marah; even all our best actions, to make them of a sweet relish and savoury to God, which would be otherwise but counted sour grapes, and menstruous clouts; and all crosses and calamities, which are bitter to flesh and blood, yea death itself, and the grave; all which it sweetens unto God's children.  
Last of all, to whom, or to whose taste is this fruit sweet? surely to none but to the godly; therefore she says, that his fruit was sweet unto her taste. It is therefore sweet unto her for these reasons: 1. Because of the sweetness that it has in itself, as honey, sugar, and the like. 2. In respect of the great desire, and spiritual appetite, that she has towards the same, which makes even that which is very course, and has some bitterness, or no taste at all, sweet to one that is hungry; where on the contrary, to a cloyed stomach, even Manna itself was disgustful. 3. In respect of the spiritual sense of tasting how good the Lord is, which those that are carnal and unregenerate have not, being dead in their sins, and not endued with the new life of grace, and therefore has not the new senses of the soul, which the godly have.  

Observations.  
1. Christ is here as an Appletree presented to the eye of faith, that as our first Parents, by eating of the Tree which was in the midst of the garden, and was forbidden, did fall, and incur death and damnation; even so their Posterity may, by the eating of the fruit of this Tree, which is in the midst of the garden of his Church, and whereof we are bidden to eat, joh. 6. 50. may rise again, and attain to life and salvation; for, of this Tree it is only true, which is spoken of that other, Gen. 3. 6. that it is good for food, and pleasant to the eye, and a tree to be desired to make one wise. And therefore mad fools are they, who will not come to this Tree of life, to which the way is now made so patent, that they may eat thereof, and live for evermore.  
2. The fruit of this Tree is not only, 1. profitable for spiritual food; as also, 2. (as it is said of the Tree of life, Gen. 3. 22.) to attain thereby to life everlasting; but, 3. seeing likewise that it is so sweet and delectable, to such as have the spiritual sense of tasting, and an appetite after the same; Therefore let us earnestly beg at God's hands, who is only able to give the same, this spiritual sense and appetite, that hungering and thirsting after righteousness, we may be truly blessed, and get that comfortable satisfaction promised, Matth. 5. 6. and Psal. 61. 5. And as a distempered palate in a fever, counts every sweet thing bitter, that even so, through the distemper and sickness of our souls by sin, we count not that bitter and disgustful to us, which others find in Christ so sweet, and is communicated to them in the means of grace.  
3. Seeing there is not only sweet fruit to be had in Christ, but such delightful shadow, that the Church takes pleasure to sit down under the same, and therein puts as it were her non ultra; therefore if we be the true members of this Church, let us in like manner set up our rest in Christ Jesus, and his merits only, for spiritual refreshment to our souls both in life and death; and, under the coverture of his only satisfaction and protection, let us shelter ourselves from the storm of God's wrath, and all other evil, in calling on his Name, and confiding in him allaverly: and whosoever they be that do otherwise, (as Romanists do) herein they vary from the practice of Christ's Church, and are no true membrs thereof.    

Vers. 4. He brought me to the banqueting house, and his banner over me was love.  
Here is shown a further favour by Christ to his Church, which is, a royal feasting of her: whereby we see, how the Lord never wearies, to heap his favours, and increase her graces to his own, and as Psal. 84. 11. and Joh. 2. 10. to keep for them the best last: O that we did not weary in like manner, in his service and thankfulness.  
In the words we have 1. a banqueting-house mentioned; 2. that she was brought in, into this banqueting-house; 3. that it was he that brought her in; and 4. what was displayed over her, after her bringing in.  
First then, a banqueting-house is mentioned, which in the Original is a house of wine, as Assuerus' banquet was called a banquet of wine, showing thereby, that the fruit which Christ bestows upon his Church, is not only like that of the appletree, sweet and delightful to the taste; but also it is yet more excellent, like the fruit of the vine, whereunto he is also compared, joh. 15. 1. which far exceeds that of the appletree; because, besides that it is 1. pleasant, and delights; it 2. quenches also; and 3. cheereth, or maketh joyful, Prov. 31. 6. as also, 4. it comforts the sick, by cherishing and augmenting the vital spirits, and so is cordial and medicinal.  
Next, for this house whereinto she is brought, we must understand, that as in Noah's Ark, or Moses' Tabernacle, there were three rooms, so are there in God's great house: For, 1. His great Hall, or outer court, is the whole world, wherein are all men and creatures brought in. 2. His Parlour, or more inner room, is the visible Church, professing Christ's name in common. And 3. His Chamber of presence, or most inmost room, is the society of the Elect, where he banquet's their souls with that hid Manna, and such dainties as are mentioned, Psal. 61. 5. and in this Chapter, vers. 5; and in comparison whereof, all that ever was most tightly prepared, either for, or by Princes, in their greatest state, or (as Hester 1. 4.) to show the riches of their glorious Kingdom, and honour of their excellent Majesties, is but trash and dross; these dainties being heavenly altogether, and nourishing the soul unto a heavenly, blessed, and an eternal life, joh. 6. 51. Which banqueting-food hath these properties, whereby it excels all other: 1. It's quickening, joh. 6. 57 2. Though it be sweet and delicious, yet it is no ways surfeiting, but whereof the l●ke may be said, qus plùs sunt potae plùs sitiuntur aquae. 3. It is durable in the virtue and operation thereof, unto eternal life, whereas that of the other food soon decays, which makes us so oft renew our meals. 4. This not only quickens and giveth life, but it likewise keeps and preserves from death, Joh. 6. 41. And 5. the sweetness and delicacy of this, in comparison of other things, that are sweetest to worldlings, makes the soul to disgust and vilify such trash, as husks fitter for swine, than true Christians to feed upon.  
Secondly, it is said, that she was brought in into this banqueting house, not being able of herself otherwise to come in; and therefore says our Saviour, Joh 6. No man cometh unto me, except the Father draw him; there is such blindness in our minds, such averseness in our wills, and such perverseness in our affections, that till we be restored, as it were, to our limbs, we are like that paralytic, that lay so long at the waters of Bethesda, or that cripple, who sat at the porch of the Temple, Act. 3. altogether lame and impotent: And therefore says David, I will run the way of thy commandments, when thou hast enlarged my heart, Psal. 119. 32. and the Spouse likewise, Cant. 1. 2. Draw me, and then we will run after thee. And until which time that he do so, and work in us both the will and the deed, Phil. 2. 13. we can no more stir to enter into this banqueting house, or be joined to his true Church as a lively member, more than Lazarus could come out of his grave, till he was raised by Christ.  
Thirdly, it is said, that it was He that brought her in, that is to say, the King, whom she mentions chap. 1. 12. and of whom David sa●es, Psal. 73. 23. Thou holds me by my right hand, showing thereby, the great honour that he bestows on his Church, and every true member thereof, letting them not in as a servant, but bringing them in by the hand as his spouse and beloved, and, as the Psalmist speaks, Conducting them by his counsel, till he bring them to his glory, Psal. 73. 24. which indeed is a far greater honour than Haman vaunted of, Hest. 5. 12. or that David offered unto good Barzillai.  
Likewise we are to consider, the great odds between him, and his bringing in of her to his banqueting-house, and others, or the bringing in their guests to their banqueting-house. For 1. They whom others invite and bring in, may be yet unwilling to have been brought in; but he makes such willing whom he brings in, operatur enim & velle & perficere. 2. He can also give them an appetite. 3. What he gives them is not only meat, but medicinal, and such dainties as are spoken of before. 4. He can make that which they get, digest and nourish them, that they may be strengthened and grow thereby.  
Fourthly, we have what was displayed over her: 1. a Banner, and what this banner was, to wit, Love. In Scripture than we find a threefold banner, at three several times displayed, whereby the last only is suitable to this banqueting-house; the first may be called, vexillum honoris, displayed in the Creation, wherein was manifested God's power and wisdom; the second may be called, vexillum horroris, displayed on mount Sinai, in that terrible manner of giving of the Law, whereby was manifested God's power and justice; and the third may be called, (as here) urxillum amoris, displayed by the preaching of the Gospel, and whereby is manifested his wisdom and mercy, or the work of that matchless love, which he showed to mankind; which love of Christ is compared to a banner,  
1. In respect of manifestation, that as a banner raised up in an Army on high, is visible to all, so was his love, chiefly, when he was lift-up on the Cross, like that brazen Serpent in the wilderness, and is still ●i●t up and made manifest to all, in the preaching of the Gospel.  
2. In respect of distinction, for what is it, but the love of Christ to the godly, that makes them differ from others, or separates them from the world here in conversation, or shall hereafter in their condemnation.  
3. In respect of collection, or gathering to Christ, which is only by the displaying of the banner of Christ's love, whereby his soldiers are as it were gathered together, and come to his Colours; and therefore says the Lord by Esay to his Church, Isa. 49. 22. I will lift up my hand to the Gentiles, and my standard to the people, and they shall bring thy sons in their arms, and thy daughters upon their shoulders.  
4. In respect of protection and victory, for as a banner set up upon the walls, or displayed over a house or city, is a sign of defence and defiance to the enemy, or as an ensign of victory; even so the Lord's love to his Church, is that wherein her protection stands, and defiance of her spiritual and other enemies, over whom he has been, and shall be still victorious; and that his Church is his victorious conquest, recovered from Satan's tyranny, like the Lamb out of the Lion's mouth.  
5. In respect of terrification, and therefore the Church is said to be terrible, as an Army with banners, Cant. 6. 10. and indeed, nothing is so terrible to Satan and Antichrist, as the displaying of the banner of Christ's love, by the true preaching of the Gospel.  
6. In respect of union, which a banner makes, or the colours of any company or reigment, whereunto they all come, who are of such a society, making up so a compact and well ordered body; and unto which union of Christians among themselves in love, nothing is so forcible, as the consideration of the banner of Christ's love spread over them.  
This banner was diversely displayed: 1. Before and under the Law, by obscurer promises, typicall●… prefigurations, and prophetical predictions, more involvedly, and less clearly. 1. Under the Gospel, more clearly and fully, first, by the preaching of the Gospel, by Christ himself and his Apostles, and thereafter by all faithful pastors and preachers of the Word, and shall be so to the world's end.  

Observations.  
1. Seeing Christ not only feeds, but with most heavenly dainties banquets his Church, and every true member thereof, let us not be like those ungrateful despisers of so great a benefit, as is made mention of, Matth. 22. nor prefer such base things thereto, but come with the banqueting garment of a holy disposition, suitable for so high a calling; and as Rev. 3. 20. banquet him mutually with the fruits of his own heavenly graces, as the Church invites him to such, Cant. 4. 16.  
2. Seeing we cannot come into this banqueting-house of ourselves, except we be brought in by the guidship of the Spirit of God, and the powerful work of his grace upon our souls, Let us earnestly implore the same, and pray that he would, as David says, hold us by the right hand, conducting us by his counsel, till he receive us to glory, Psal. 73. 24.  
3. The Church says, He brought me in, and again, His banner over me was love, emphatically, so expressing what the Lord had done to Her, passing by the fallen Angels, upon whom he had not shown such mercy, nor deigned them with the like favour, which should therefore move Man, whom he has so freely loved and honoured, the more to love him, and honour him again.  
4. This introduction of his Church into his banqueting-house here, is a pledge and earnest of his introduction of her into his banqueting-house in heaven hereafter, and mansion place of glory, as we see, Psal. 84. 11. and 73. 24. Therefore let us strive to get this earnest, and first-fruits; else, if we enter not in at the gate of grace on earth, let us never think to enter in at the gate, which may be called, as Act. 3. 2. the beautiful gate of glory.  
5. Christ's love displayed over us here in this life, is called a Banner, which is used only in warfare, to show, that the state of his Church here on earth, is militant, and therefore she is exhorted, and every true member thereof, to put on the whole armour of God, Ephes. 6. 11. that they may be able to stand against the wiles of the devil, and verse 18. praying and watching with all perseverance, till they may say in the end, I have fought the good fight, and have finished my course, 2 Tim. 4. or, as the Prophet says, My warfare is accomplished, Esa. 40. 2.  
6. Seeing a banner is set up over any place, in token of the defence of that place, and defiance to the enemy, Christ's love therefore being this banner over his own; let us then above all things seek it earnestly with David, Psal. 4. 6. and then we may be sure of defence, as he says, vers. 8. and as is shown unto us, Prov. 3. 24. Rom. 8. 31. 37. etc. and give a defiance to all our enemies, saying with the Psalmist, Of whom shall I be afraid? yea, to death itself, as Psal. 23. 4. and 1 Cor. 15. 55.  
7. Doth Christ display his love both to us, and for so many comfortable ends and uses over us? then let us be ashamed not to love him again, ut totus nobis figatur in cord, qui totus pro nobis fixus fuit in cruse, and to display our love towards him, that is, to manifest the same by our obedience, to his holy commandments.  
8. Last of all, we see the happy estate of the poorest, most afflicted and despised Lazarus, who is a true member of Christ, to wit, that notwithstanding of their outward and visible estate, they have the Lords love displayed over them, and he banquet's their souls with comforts, unspeakable and glorious.    

Vers. 5. Stay me with flagons, comfort me with apples; for I am sick of love.  
Here is a wonderful effect of these former things, whereof she spoke: she compared Christ before to an appletree, whose fruit was sweet to her taste; and showed, that he brought her in into his banqueting-house, or house of wine, and his banner over her was love; hereupon than she shows, that her heart is so ravished with love towards him again, that she is lovesick, and ready to swoon therewith, and therefore cries out to be stayed with flagons, and comforted with apples. The similitude than is drawn from a Virgin, who is betrothed, and through the vehemency of her love towards her future Spouse, is lovesick, and swoundeth.  
In the words than we have, 1 What she seeks. 2 Of whom she seeks. And 3 Wherefore she seeks.  
First then, she seeks to be stayed with flagons, having relation to the house of wine, whereinto she was lately brought. 2. To be comforted with apples, having relation to the appletree, whereto she had before compared him.  
Therefore we must consider: 1. what is meant by these flagons, and how she is stayed therewith; and 2. what is meant by these apples, and how she is comforted therewith.  
First then, flagons are mentioned, because at banquets, wine was distributed and brought in, by such, as we see, 1 Chron. 16. 2, 3. Also by flagons is understood, by a certain figure of speech, the wine contained in them, as Luk. 22. 20. the Cup is taken for the wine contained in the cup; and by this wine again in these flagons, is meant the cordial comforts contained in the Gospel, or Word of God, and promises thereof, that are only able to cheer up a sick and dejected soul, or wounded conscience, as David clearly confesseth, saying, In the multitude of my thoughts within me, thy comforts have rejoiced my soul, Psal. 94. 19 And again, Unless thy law had been my delight, I had perished in mine afflictions. This is therefore that sovereign balm of Gilead, those still and cooling waters whereof David speaks, Psal. 23. 2. and like that wine and oil, poured in by the loving Samaritan, into the wounds of the wounded Israelite; or that cheering liquor and flagons spoken of here, whereby the sainting soul is stayed from falling into desperation, and powerfully comforted, strengthened, and established.  
Likewise she speaks of flagons, to show wherein these comforts are to be found, to wit, not in that gilded cup of the Pope's decretals and men's traditions, Rev. 17. wherein only is the giddy wine of spiritual fornication, wherewith that Whore of mystical Babylon made drunk the indwellers of the earth, but in the flagons of the old and new Testament, or written word of God, which is that Pedum et virga spoken of by David, Ps. 23. 4. The two witnesses, the two Olives, and Candlesticks spoken of in the Revelation, that stand before the God of the earth, Rev. 11. 4. and that foundation of the Prophets and Apostles whereon the Church is built, Ephes. 2. 20. beside which if any, though an Angel from Heaven, should preach any other Doctrine of faith and manners, Let him be accursed, Gal. 1. 8.  
Next, she desires to be comforted with Apples, by which apples is meant nothing, else, but that which we showed already is meant, v. 3. by the fruit of the appletree which was sweet unto my taste, and here, with the fragrant smell whereof she desires to be comforted, and so the same being both for taste and smell cordial and comfortable, whereby is given us to understand the excellency of God's word, and that it delights not only one of the spiritual senses of the soul, but likewise all of them, being light to the eye thereof, music to the ear thereof, delightful to the touch thereof, sweet to the taste, and comfortable to the smelling, 2. By these flagons, or wine therein, and by these apples, the staying of her by the one, and comforting of her by the other, is likewise represented unto us the divers operations of the word of God upon the godly soul, strengthening the weak, confirming the stronger, enlightening the blind, quickening the dead, reclaiming the strayer, guiding the ignorant, resolving the doubtful, making wise the simple and many other operations, which we may see, Ps. 19 and 119. and here, staying them that are ready to fall, comforting the languishing, and as, Ps. 19 8. rejoicing the heart, sweeter also than honey and the Hony-comb.  
2. Having spoken of that which she seeks, we come next to consider from whom she seeks so to be stayed with flagons, and comforted by apples: where we find that the Church in this her soul-sickness speaks to her friends in the plural number to whom are committed the mysteries of the Gospel to manifest, and the banner of Christ love to display, and to whom in Peter's person, he says to all and every one, Pasce oves meas. These then by office being the stewards of the Lords house, 1. Cor. 4. 1. under whose hand to divide aright and distribute, are the children's bread and these flagons and fruits, therefore she desireth them that they with the comfortable doctrines and promises of the Gospel applied to her conscience and present estate prudently, would uphold her now ready to swoon, and so languishing for love: for by these, as nurses, the Lord will have his children nourished with the sincere milk of his word, that they may grow thereby, by them as stewards he will have them fed in his family, by these as teachers he will have them to be instructed and Disciplinated in his school, and by these as spiritual Physicians he will have them lanced, bound up that are brokenhearted, cared for, cured, and comforted with the cordials of his word.  
3. Thirdly, and last of all, we have the reason why she desires to be thus stayed with flagons and comforted with apples, and this is, because she was sick of love, that is, languishing with desire to enjoy the comfortable presence and comforts of her beloved, and as love is one of the strongest affections, so is the sickness that comes of it, the strongest and ●orest afflicter of any, as we may see, 2. Sam. 13. 1. and therefore the Greek Septuagint, has, wounded of love.  
Indeed there are two sorts of the soul's sickness, the one common to all, but the other proper to a few: the first is a sickness of sin, whereof all are sick naturally, but (alas) all are not sensible, and this came from Satan to us, and the first Adam; and this sickness is unto death's, Spiritual and Eternal: the second is this love-sickness, whereof too few are sick, and the church is here sensible of; and this comes from God and the second Adam, and this sickness is unto life, arguing the spiritual life of grace to be in the soul here, and that the same shall live the life of glory hereafter.  
This spiritual love-sickness, (as other natural love sickness) has, 1. A preceding sight and knowledge of the person loved, beholding in his word, and by the eye of faith having gotten a sight how amiable and lovely Christ is to the Soul, which so works on her affection (as we see, c. 5.) that she cannot sufficiently express his praise and commendation.  
2. This love-sickness has a continual longing and languishing till she enjoy him whom she loves, as Amnon languished till he enjoyed Tamar, and Jacob longed till he enjoyed Rachel: therefore David said, that as the Hart panted after the water-brookes: so did his soul, till he should come and appear before the Lord, Ps. 42. And the Apostle professed that he desired to be dissolved, that he might be with Christ.  
3. To the lovesick party, till this enjoying be, no other thing can give content or satisfaction; and even so, neither to the lovesick soul, till she enjoy Christ's presence, again after a spiritual desertion, can any earthly thing afford her rest or comfort; she being therein like Rachel that could not be comforted, till she find him again whom her soul loves, as we see, Cant. 3. 2. 4. and 5, 6, 7, 8. and as David speaks, till she be restored again to the joy of her salvation here, and at last be brought to that fullness of joy which is in his presence, and pleasures evermore.  
4. One that is love sick, thinks on the party continually, yea the same so takes up his thoughts, as talk with him of any other purpose or party, and it is, as with one absent; even so is it, with the soul that is lovesick of Christ; and 5. Such a one is restless, as Ahab was, till he got Naboths vineyard, till they get and enjoy whom they do love; and even so is the soul till it enjoy Christ.  

Observations.  
1. Whereas the church having received of Christ's fruit which was sweet to her taste, and of his wine in his banqueting house thereof, which did cheer or rejoice her Heart, cannot content therewith, but does here desire to be yet more stayed with flagons, and comforted with apples; we see, that the godly can never enough be satiate with grace and the sweetness that is in Christ, having once truly tasted thereof, and therefore we ought to try if this be our disposition, and thereby if we have gotten true grace to be true members of Christ's church; which if we have, then assuredly this is a sure token thereof, that we will have a further desire to grow therein.  
2. We see Gods wise dispensation of his grace, not giving the same but by degrees, and as it were drop by drop, whereby we may by a holy wholesome appetite be exercised in prayer and ask, and by a comfortable sen●e of his renewing bounty be exercised in praise and thanksgiving.  
3. Whereas she desires to be stayed with flagons, we see wherein solid comfort in all our soul-fainting or spiritual swoonings is only to be found, to wit, in God's word, the old and new Testaments: which whosoever leave, to seek comfort in any other doctrine or dotages of man's invention or foolish superstition, they leave the fountain of living waters to dig unto themselves broken cisterns that can hold no water.  
4. Seeing her speech is directed to her friends, in the plural number, and not to her beloved husband, in the singular, which friends are the pastors of the Word, to whom is committed the ordinary dispensation of the word of comfort, as apples of Gold with pictures of silver, spoken in season to a perplexed soul, therefore both their persons ought to be reverenced, and loved for their works sake, and much more the word which they preach, remembering that who hear them hears him that sent them, and who despises them despises him that sent them, as the Lord said unto Samuel, They have not rejected thee, but they have rejected me, that I should not reign over them, 1 Sam. 8. 7.  
5. Let Pastors also for the performance of this Ministry of comfort, furnish themselves with these flagons and variety of the word of comfort, that in all purdence and plenty they may come to love sick-soules, with the blessing of the Gospel of Christ, that, as Job speaks of himself, the care that hears, may bless them, Job. 29. 11. 13. The blessing also of them that were ready to perish may come upon them, and they may cause the wearied heart to rejoice and sing for joy.  
6. Let also those who are comforted and raised up by their word remember, that the comfort itself, comes mainly from Christ who is the true vine able only to afford the cheering liquor thereof, and the appletree which produces the sweet fruit thereof, and that theirs is only the external ministry or exhibition, but his only is the inward efficacy and application, that so from him chiefly the same may be sought, and to him for the same the praise may be given.  
7. We see what prudence Pastors should have, and not ever to be sons of thunder, or as upon ●ball to denounce threatings, but sometimes and to some persons to speak as from Gerizim; and not come with the terrors of Sinai, but the comforts of Zion, lest they break the bruised reed, and quench the smoking flax, contrary to their Master's practice, and eke affliction to the afflicted, whereas rather they should bind up the broken heart, minister the oil of gladness to the spirit of heaviness, or (as here) stay the flaggering soul with flagons and comfort her with apples who is sick of love.  
8. From the reason which she gives of her desire to be stayed with flagons, and comforted with apples, because she was sick of love, we observe that it is not uncouth to see the dearest children of God to be subject to spiritual swoonings, faintings and desertions, as we see, c. 3. 5. and here; and to be sensible, sorrowful and solicitous therefore. Yea I may say, happy are they who are so soul-sick, and most erroneous is the blind world's judgement of such, who think them the contrary.  
9 Her sickness is here called, love-sickness, in respect of the vehemency thereof, where with she was inflamed: where we see not only whereon, or on whom the love of every godly soul is set, but that their love of Christ is not a lukewarm love, but a fervent love kindled by the fire of God's spirit, and joined with a fervent zeal of his glory, whereby they prefer him to all things, and the love of his truth, yea to their very lives which is not dear to them, in comparison of him, or it, when they are called to hazard the same for his name.  
10. It is she only who is thus lovesick, that calls for these flagons, and apples that are mentioned, to show unto us, that such only hunger and thirst after the word of God, and to these only the same is sweeter than honey and the Honey comb, as David says, Psal. 19 and Mary Magdalen shows; and therefore it is no marvel to see a Soul wherein the love of Christ was never yet settled, to have small or no appetite to the word of God, or delight therein.    

Verse. 6. His left hand is under my head, and his right hand doth embrace me.  
The church having called before for staying, and comfort, at the hands of the ministers of the Word, here, finding and feeling straightways Christ's help, like a loving husband taking about her, as the Apostle shows, Eph. 5. 29. she acknowledges and confesses that all the efficacy and chief application is from the Lord himself, Saying, his left hand is under my head and with his right he doth embrace me.  
Now, hand is sometimes put in Scripture properly, for the member of the body, so called, Gen. 19 16. And sometimes figuratively, and when it is applied to God, as here, it signifieth sometimes, God effectual purpose of things to be done, as Act. 4. 28. 2. Sometimes, God's actual power in performance, as 2. Chron. 6. 15. 3 His help and furtherance of others in performance of his goodwill as, Ezra. 8. 18. 22. and Neh. 2. 8. 4 His power resisting and disappointing, yea destroying his enemies who do oppose, and delivering his own, Ezra. 8. 31. Exod. 15. 6. 5 His bountiful providence towards all, and chiefly towards his own, Psal. 145. 16. 1 Chron. 29. 16. 6 His gracious protection, Isay, 49. 2. 7 His upholding with strength and comfort, as here, and Ps. 37. 24. and 18. 35.  
Also we have in Scripture a creating hand of Gods, Job. 10. 8. 2 A redeeming hand, Luk. 1. 74. 3 A conducting hand, Ps. 73. 23. and 4. A receiving up hand, or manus suscipiens, Ps. 31. 5. In like manner, hands of mercy offering, Isay. 65. 2. and a hand of justice punishing, Heb. 10. 31. Likewise a right hand (as here) embracing, and a left hand supporting, both comfortable to the godly, but the left hand dreadful to the wicked, Matth. 25. 41. Of these two hands says Bernard, Laeuâ levat, dextrâ suscipit; in laeva miserationes et merita, in dextra remunerationes et praemia: Or, as Solomon says, length of days are in her right hand, (speaking of wisdom) and in her left hand riches and honours, Pro. 3. 16. But simply to look here to the mind of the Holy Ghost, howsoever some expound these two hands to be the old and new Testament compassing the soul about with the divers comforts that are in them, as a left hand under, and the right hand embracing one above, do compass and clasp the body, yet both these hands of his signifies, that all that Christ is, his godhead and manhood, natures and offices, life and death, burial and resurrection, ascension and coming again to Judgement: all these by the powerful application by the spirit of grace and faith applied to the lovesick soul afford great comfort and refreshment.  

Observations.  
1. We see Christ's great love, who leaves not his own in their infirmities, or straits corporal or spiritual, but is near unto them and present with them, even in the greatest seeming desertions, to support and stay them, when with Peter they are (as it were) sinking, or, as it is said, Matth. 8. 25. ready to perish; and who applies himself unto them, and embraces them as Elisha 2 King. 4. 34. applied himself to the Shunanites child, to revive him; or as, for the comfort of the dejected prodigal, his father ran unto him, embraced him, and did kiss him. Therefore let us still rely on his, more than fatherly tender care, and say with David, Ps. 119. 116. Uphold me according to thy word, that I may live, O Lord, and let me not be ashamed of my hope in thee.  
2. We see that the flagons she sought to be stayed by them, and the apples for her comfort, avails not to preserve her from swoonings, nor raising up again, till he put his left hand under her head, and with his right embraced her, to show thereby unto us, that except with the outward ministry for comforting, raising, or strengthening a soul, himself concur by his inward efficacy, and powerful work of grace, all what Paul or Apollo's, or any such could do, can no ways avail, It is therefore that which we specially should beg and desire.  
3. Here we have a notable comfort, that he embraces her, when she is so weak and in a swoon that she cannot embrace him: and therefore although our spiritual fainting be great, and our faith so weak, that we are so far from being able to hold fast, and (with Jacob) wrestle for a blessing, that our grip seems altogether to be loosed, and we begin to sink as it were; yet be of good comfort, that we do not so much apprehend, as our safety stands herein that we are apprehended, and gripped unto, or held up, by the hand of the Almighty, and out of whose hand, none is able to pull any one of his sheep.  
4. She sought only from the servants to be stayed by flagons and comforted by apples, because of her love-sickness, and yet she gets more, even her loves near presence, and his loving embracement, and holding up of her head. So ready is the Lord to give to his own more than their hearts can ofttimes desire or they expect or look for, as he did to Solomon; and Jacob, who looked not to have seen Joseph before his death, and behold the Lord has shown to me (says he) even thy seed also.  
5. We see how thankfully she acknowledges her beloved's kindness and care of her, declaring the same and how sensible she was thereof, which should teach us to do the like, to his glory, who is so bountiful towards us; and thereby also to comfort and confirm others, telling them, what the Lord has done to our soul; and to manifest our thankfulness, as David vows to do, saying, Hold me up, O Lord, and I shall be safe, and I will have respect unto thy statutes continually.    

Vers. 7. I charge you (o ye daughters of Jerusalem) by the Roes, and by the Hinds of the field, that ye stir not up, nor awake my Love, till he please.  
Here is a charge given, but whether by the Church concerning Christ, or by Christ concerning his Church, Interpreters vary, and it is not so easily discussed by the Hebrew Text; where the word, My Love, is of either gender: Some therefore expound it, That the Lord Jesus charges the falls members of his Church, not to trouble her peace (compared to a sleep or rest, whereinto she is fallen, in his arms, as it were, after her swooning) by their schism, heresies, or persecution. Some others again expound it, That the Church, having found such tender care and love shown unto her by Christ, charges her true members, (called, The daughters of Jerusalem) that by any unchristian behaviour of theirs, or sinning, they provoke not Christ, or grieve his Spirit, and thereby interrupt this sweet fellowship, and cause him to depart, and withdraw his comfortable presence (which lately she found) from her. And to this sense agrees our English Translation, saying, I charge you, that ye stir not up, nor awake my Love, till he please; that is, not at all, as we see by the like speech used, 2 Sam. 6. 23. and Matth. 1. 25.  
In the words than we have, 1 A charge. 2 To whom it is given. 3 Whereby they are charged. And 4 What to do.  
First then, in the words we have a charge given by the Church, to all her true members, which is of greater enforcing, than to exhort or require, which imports both authority in those who do charge, as we see, 1. Tim. 6. 17. and the duty of obedience in them who are charged. The Church therefore having authority as a Mother, from Christ her Husband, she charges her children, who owe obedience to her, to behave themselves so, as He be not, nor his Spirit, grieved, by their bad behaviour.  
Secondly, this charge is given to the daughters of Jerusalem, where we must note, that it was the manner of old, that the Bridegroom had young men to be his companions and friends, which are in this song Christ's faithful Pastors, as John the Baptist termeth himself one of his friends: As also the Bride had Virgins to be her companions and followers, with whom in this Song Christ's Spouse is said to be accompanied, and are here called, Daughters of Jerusalem: Daughters of one father, and one mother, to whom they owe, as children to parents, love, honour, and obedience; and being such daughters, they are sisters amongst themselves, as they are called, Cant. 8. 8. whi●h imports love; and being daughters of Jerusalem, that implies peace, the ground whereof is love; as Abraham argued, Gen. 13. 8. to show what should be seen amongst true Christians, even love and peace, as the Psalmist tells us, Psal. 133. 1. Therefore we should try ourselves hereby, if we be the true disciples of Christ, and labour to have love in our hearts, and then easily we will incline to peace; otherwise there will be seen nothing but discord upon light occasions; and if we by't and devour one another, we shall be consumed one of another; and if notwithstanding we say that we love God, we shall be found liars, as Saint John witnesseth, 1 Joh. 4. 20.  
Thirdly, They are charged by the Roes and Hinds of the field, which beasts are mentioned, when love is recommended between man and wife, Prov. 5 19 that as the males and females of these beasts, do delight and dearly love one another, and where such love is, there is a care not to stir up to wrath, and to move departure one from another; even so the Church adjures her true members by these, that they may so delight and dearly love Christ, who hath so loved them, that they stir not him up, in anger, to withdraw his comfortable presence from her, the proof whereof she had so lately found. Or they are charged by the Roes and Hinds of the field, not to stir up her Beloved, because these beasts are most tender, scar, and soon afraid or stirred up, by any noise or tumult.  
Fourthly, that which they are charged to do, is, that they stir not up, nor awake her Love, till he please, that is, by their sinning against him, or by their unchristian carriage, they grieve not his Spirit, (as we are exhorted, Ephes. 4. 30.) nor stir him up to wrath.  
Now there are two sorts of persons, whom we should be loath to stir up to wrath: 1. Great persons, in regard of the power of doing us evil; and herein the motive is Fear. 2. Good persons and liberal, in regard of their bounty, and doing us good; and here the motive is Hope: But in this her Beloved, both are conjoined, for he is of greatest power both over soul and body, as also of greatest bounty in gifts, both spiritual and corporal, temporal and eternal; who also in all our ways, must be our guide and counsellor, Psal. 73. 24. in all our dangers and straits, our guard and deliverer; in all our crosses, our chief and only comforter; and in death itself, and after, our only constant, and best friend and rewarder. To stir him up then to wrath, whose wrath is so dreadful. Heb. 10. 31. and of whose favour we stand more in need, than the Tyrians did of Herod's, Act. 12. 20. is great madness; and to grieve him, who in all our griefs must be our comforter and easer, and saver from eternal grief and torment, is great ingratitude and folly.  
Next, to know how he is stirred up or grieved, and whereby; It is, in a word, by sin, and 1. as Great, which sort of persons are stirred up and offended, when any indignity is done to them; and thus is God offended, when by harkening to sinners, or Satan's temptations, (like our first Parents) the treacherous counsel of his or our enemy, is preferred to his wholesome and good counsel. 2. As Good, our offending of him arises from that, which has an antipathy unto his Nature of holiness; and this is when we sin, specially in such clear light, and against light, customably and presumptuously, stubbornly and impenitently.  

Observations.  
1. In respect that the Church here, chargeth so her true members, we see her authority, that she she has from God, and for God, for which therefore we should reverence her, and obey her; which if any stubborn child of hers will not do, by our Saviour's commandment, he is to be held as a heathen and a publican.  
2. Seeing her true members have their denomination from love and peace, therefore they should bend all their endeavours, to maintain these holy virtues among themselves, eschewing the contrary; seeing God their Father is the God of peace, Christ their Redeemer is the Prince of peace, the work of the holy Ghost is grace and peace, the Church is jerusalem, a vision of peace; and they, daughters of that mother, and therefore should be children of peace.  
3. Seeing this is her charge and chief care, in retribution, as it were, of all the love and kindness that she has found of him, not only, not to stir up her beloved herself, but also to exhort and charge others, not to do the same; this teaches us in like manner, in retribution of all his love and favours that he has bestowed on us, either in re, or spe, what like care we should have, not only not to offend and stir him up to wrath, by our own sinful life and conversation, but likewise, as we are exhorted, Ephes. 5. 11. to reprove sin in others, and to exhort them seriously to forbear the practice thereof.  
4. In that she charges them not to stir up her Beloved, we see the proneness of the best by nature, to stir up the Lord to anger by sin, and therefore we should the more warily look to our ways, and watch and pray, that we enter not into temptation.    

Vers. 8. The voice of my Beloved: Behold, he comes leaping upon the mountains, skipping upon the hills.  
As between two betrothed Lovers, when the spring comes, the man calls and invites his future Spouse, to come forth out of the house, wherein she has remained in the winter season, that they may walk together abroad, and take delight, and solace themselves now with the flowers, and those pleasant things which the spring doth afford: Even so the Church, in the rest of this Chapter, is by her Beloved invited and called upon, to arise from all carnal security, and forsake the love of this world, to follow him in the faith and love of the Gospel, and to view and delight herself with the variety of these heavenly comforts, and spiritual graces, which, like a pleasant spring, the same doth afford.  
First then, in these words we have, 1 Whereby he calls or invites her, to this participation of his graces, and spiritual delight thereof; to wit, by his voice, which she discerneth to be his. 2 After what manner he comes unto her, to wit, readily and speedily, overcoming all impediments, leaping over the mountains, and skipping over the hills.  
First then, the Lord Jesus doth call his chosen by his Word externally, which is his Voice, as he sales, Joh. 10. 3 and by the work of his Spirit internally, and effectually, whereby they not only hear his voice, but discern the same to be his, and thereafter follow him, as he shows, Joh. 10. 4. having gotten a spiritual ear, whereof the Spirit speaks, Rev. 2. 3. which hears that which the world cannot hear, as it is said of Paul's conversion, Act. 22. 7. 9 that he heard a voice, vers. 7., which they who were with him heard not, as is said, vers. 9 and who not only have a spiritual ear, or hearing, ●ut also a spiritual gift of discerning Christ's voice, from the voice of a stranger, truth from error, and the voice of the Lamb, from that of the Beast's; horned like the Lamb, but speaking like the Dragon. For, 1 They have not only the knowledge of the truth in their mind, but the love of the truth in their heart; which because some has not had, therefore, as 2 Thess. 2. 11. they have been given over to the delusion of error. 2 They have the spirit of truth, and therefore they can try the Spirits, whether they be of God or no●.  
Secondly, prefixing an (Ecce) whereof cap. 1. 15. She speaks of His coming to her, and manner thereof, according as he says, Joh. 14. 23. that he who hears his voice, and keeps his word, his Father will love him, and we (says he) will come unto him, and make our abode with him. This coming then is a spiritual coming to the soul, by the Word, as the ordinary mean; so that they who contemn the Word, contemn his coming to them by the same; and they who reverence and receive the Word, they receive him who comes thereby; for our Saviour is said to come three manner of ways to his Church: 1 He came visibly and corporally, in his Incarnation. 2 He comes (as here) invisibly and spiritually, by sanctification. And 3 He is to come gloriously, for her remuneration. To whom therefore by his Word he comes spiritually, to sanctify them here, he shall come to them comfortably, to glorify them hereafter.  
Then touching the manner of his coming, she shows, it was both cheerfully and speedily, like one leaping and skipping, as also upon the mountains and hills, that is, openly and apparently to the eye of faith, as Nahum 1. 15. their feet are said to be, that bring good tidings, and publish peace; or else, passing over all lets, as our sins, how great soever, like Manasses', Marry Magdalen's, and others, which hindered not his free grace; ●or the natural opposition of a carnal heart, as Esa. 40. 4.  

Observations.  
1. We see how all the godly esteem of God's word which they hear preached unto them, to wit, as the voice of Christ himself, which therefore they hear reverently, lay it up in their hearts with David carefully, meditate thereon fruitfully, and obey it diligently, Ps. 119. 11.  
2. We see that (as is shown us, Joh. 10. 4.) Christ's sheep have a discerning faculty between the voice of their own shepherd and a strangers, and by the rule of holy Scripture, as we have Isay. 8. 20. the Bereans example, and Paul's direction, Gal. 1. 8. can discern error from truth, and the doctrine of Christ from the doctrines of Antichrist.  
3. Whereas it is said, not only that it is the voice, of her well-beloved, but that he comes skipping over the hills, etc. we see, 1. how Christ comes ordinarily to the soul, to wit, by the means of grace and preaching of the word which whosoever despises, they despise the coming of Christ Jesus to their souls for their salvation here, and shall never hear that joyful sentence spoken to them hereafter, Come ye blessed of my Father, etc. 2. That although the voice of the beloved be heard, yet if he come not himself by the power of his spirit, and inward efficacy of grace to the Soul of the bearer, Paul's planting and Apollo's watering, all will be in vain, and the word otherwise heard will be b●t a dead letter, and as a tinkling cymbal: wherefore we should pray that the Lord would do to us, as he did to Lydia, Act. 16. 14.  
4. We see that Christ comes first to the soul, and then invites it to rise and come away to him, as v. 10. Wherein we see the Lords gracious dealing to us, who may justly say, as the Baptist said to Christ. We have more need that we should come to him, being, as Math. 11. 20. heavy loaden that we may be eased, and as to our Physician to be cured of our loathsome and deadly diseases, Ezek 16. Or as the Leper and Hemeroiss did, and yet as the loving Samaritan, and as he did to the sick-man of the palsy, Joh. 5. He comes to us, by which coming great is the honour that is done to us, and therefore we may say with Elisabeth as she said concerning the virgin Maries coming unto her, How comes it that the mother of my Lord should come to me: so much more, How is it that the Lord himself should come to us? As also great is the profit that comes to us; for as he said to Zacheus, salvation comes to our Souls when he comes to us.  
5. The manner of his coming is skipping and leaping over the hills; that is, cheerfully and speedily overcoming all impediments that might hinder, how great soever: which should teach us not only in all our distresses and difficulties wherein we call upon him to remember this to our comfort, but likewise when he calls upon us, to the performance of any duty in his worship, or for his cause, to do or suffer, that we should in like manner come unto him cheerfully and speedily, as we see Abraham did in a hard task, Gen. 22. 3. and Zacheus, Luk. 19 6. and David professes, Psal. 119. 32. Neither should any impediment hinder us, as we see it did those, Matth. 22.    

Verse. 9 My beloved is like a Roe, or young Hart: behold, he standeth behind our wall, he looketh forth at the window, showing himself thorough the Lattesse.  
Here is set down his more near approach, than when he was but coming skipping and leaping on the hills; for now, Behold (says the Church) he stands behind our wall, etc. But, before she shows this near approach, we see that she compares him to a roe, or a young hart, to show thereby;  
1. As a young hart or roe are pleasant, (being so called, Pro. 5. 19) so is Christ to a faithful Soul.  
2. As they are most loving to their match, (being also so called in the same place,) so is Christ to his church, Eph. 5. 25.  
3. As they are cleerly-sighted, and quick in hearing, so is Christ, Rev. 1. 14. Exod. 3. 7.  
4. As they are swift of foot, so is Christ in coming for comforting his own, and for their deliverance.  
5. They haunt most high and hilly places, as it is said Planitie spretâ contendunt semper ad alta, so Christ haunts most, yea ever, heavenly disposed souls.  
6. It is reported that between the Hart and Serpent there is great enmity, and that the Hart finding where the adder or serpent is; with his snuffing and breath on her, either makes her flee, or killeth her: even so is there between Christ that seed of the woman, and that old serpent, whom he makes to flee and overcomes by his word, the breath of his mouth, and thereby consumes the Vicar of his power, till he abolish him by the brightness of his coming.  
Next, as he is compared to a Roe or Hart in all the former respects, so to a young Hart; to show, as in youth all natural properties of strength, agility, sharpsightedness and hearing, etc. are in full vigour; so all these things in Christ that are for our comfort are in him in the most eminent perfection.  
To come now to Christ's nearer approach, standing behind our wall, whereunto we find, an Ecce, prefixed, which is a note of observation or attention, to show us, that therefore we should look to ourselves, and take heed to our ways and actions, as having him who is to be our judge not far off, but near unto us, even at the door as it were, and behind our wall, standing there, and as at a window, or thorough a Lettuce, spying and remarking all our carriage and conversation.  
Next, his standing behind our wall, signifies either the estate wherein he finds us at first when he comes unto us, which is a close door, as Rev. 3. 20. Or a wall between him and us of a carnal heart till it be opened as Lydia's, or like Jericha's be made to fall down and yield, by the sound of God's word preached. accompanied with the mighty power of the spirit, which is sufficiently able to do this, as we see, 2 Cor. 10. 4, 5. behind which wall he is said to stand Patiently waiting for our conversion. Or else this do●h express, that Christ doth not in a full and clear manner exhibit and show himself unto his church in this world, but as one standing behind a wall, looking in at a window, or showing himself thorough lattices. Thus Abraham and the Patriarches saw him before the Law, Heb. 11. 13. but obscurely, as one that sees a thing far off, and not fully nor clearly but as a part of a man, and the least part also, is seen only of him who looks in at a window, and very obscurely likewise,: when one shows himself as thorough a latesse.  
Thus also Moses and God's people under the Law saw him, but neither fully nor clearly, but as they saw Moses himself when he was availed, and through the obscure lattesses of types and figures.  
Thus also under the Gospel is he seen, although more fully and clearly than before or under the law, yet but in part only and obscurely by the eye of faith, as the Apostle testifies, 1 Cor. 13. 9 12. saying, for we know only in part, and we now see through a glass darkly.  
Yea when he was amongst men and in the world, yet (as says John) The world knew him not, Joh. 1. 10, 11. for his deity stood behind the wall (as it were) of his humanity, which may be called, our wall, because he took upon him our nature, and became like unto us in all things, sin only excepted.  
Likewise the wall which hinders us from the clear sight and knowledge of Christ, may justly be called our wall, because it is our ignorance and natural blindness, which makes us to see (as the Apostle speaks) darkly, and as in a glass, which shall never be fully taken away, till we see him face to face, and as he is, in glory, 1 Cor. 13. 13. as the veil was never rend till our Saviour's death.  
These lattesses also through which he shows himself, are nothing else but the two casements (as it were) of the holy Scriptures, the new and old Testament, the searching and knowledge whereof whosoever forbids to God's people, they defraud them of the sight of Christ by faith and that saving knowledge which they should have of Christ here, and so far, as in them lies of that blissful sight of his face in glory for ever hereafter, and so in like manner do those who any ways, contemn or resort not unto, these blessed means of grace and knowledge of Christ crucified.  

Observations.  
1. If Christ be lovely and pleasant, like a roe or young Hart, let each one pray the Lord that he may be so in their eyes, and for this end that he would grant them the eyesalve of his spirit, and make sin loathsome and odious.  
2. Seeing he stands behind our wall, which is a gesture of patient waiting, as we see, Rev. 3. 20. Cant. 5. 2. Then let us welcome and open to him, and abuse not his long-suffering patience, but do as Ps. 24. 7. and Gen. 24. 31. remove all impediments and invite him to come in.  
3. Seeing he is nearer than we are aware, and is looking on us, who is the righteous judge of the whole world, then let every one so carry himself as being under his all-seeing eye and who is to give to every one according to their works.  
4. If but a very little of him be seen by us in this life, like one looking forth at a window, and that which we see is but very darkly, like one who shows himself through a lattesse. Then let none glory in his greatest measure of knowledge, that he can attain to in this life; but strive to grow therein, and long for that happy day, wherein he shall see him more fully, and as he is, face to face in glory.  
5. Seeing these ca●ernents or lattesses, through which he shows himself, are the holy Scriptures of the Old and New Testament, then let all those who would have a comfortable sight of Christ, either here or hereafcer, reverence and resort to these, as the ordinary means of his manifestation.    

Vers. 10. My Beloved spoke, and said unto me, Rise up, my Love, my fa●r one, and come away.  
Here she shows the end of Christ's swift coming unto her, like a Roe or young Hart, and of his patient attendance when he came, which was, to call her by his Word and Spirit, from the sloth and security wherein she lay, to follow him in the faith and love of the Gospel, and of such heavenly things, whereof he would have her participant.  
In which words we have: 1 His loving compellation. 2 His earnest exhortation. And 3 His motive, or reason of persuasion.  
First then, he calls her, His love and fair one, whereof we have already spoken.  
Next, the exhortation is, to rise up, and come away, which imports, that she was sitting or lying, a posture not fitting a Christian here, whose life is compared to a race, Psal. 119. 32. 2 Tim. 4. 7. Phil. 3. 12. etc. This rising is either from security, wherein oftimes the very godliest lie asleep, as we see in the example of David, before Nathan's awakening him; and in the Parable of the ten Virgins; and here, Cant. 5. 2: whereunto also belongs that exhortation, Ephes. 5. 14. Or else it is from that earthly disposition, whereby the very Elect, through carnal corruption, too much cleave to the things of this world, and have their affections tied and entangled with the cares and pleasures thereof, like Martha, being busied about many things, whilst one thing is necessary.  
The second action whereunto he exhorts her, is, to come away, which imports 〈◊〉 1 a leaving of the place and posture wherein she was; and 2 a coming to him, and following after him, who was calling her; as it is said of Matthew, when Christ called him, that he arose, and then followed after him, Matth. 9 9  
First then, the Church is exhorted to leave somewhat, from which she must come; and this is sinful security, and the love of the world, and vanities thereof, as Abraham left Vr, Matthew his receipt of Custom, and Mary Magdalen her former course of life, wherein she had lain so long.  
Next, she must come away, and follow after Christ, as it is said of the Elect, Rev. 14. 4. in the course of a watchful and holy conversation, that being the end of her leaving that which was evil, that she might cleave to that which was good; as Abraham left Vr, to go whithersoever the Lord should direct him, and, as the Apostle shows, that his desire to be dissolved, or to be sreed from this life, was, that he might be with Christ, and be made partaker of a better.  
Not that we are able of ourselves to perform that, whereunto we are here exhorted, being so naturally addicted to the earth, as heavy things bend downwards, and so dull in minding or meditating of heavenly things; but it is he who raised Lazarus, who must by his powerful grace, rouse up and raise us, and make a happy divorce between our hearts, and the love of sin and the world, and set the same upon himself, and those things that are above; and therefore unto him we should pray, saying, Da Domine quod jubes, & jube quod vis.  
Next, after her rising, in that she is willed to come away, it shows, the progress that a true Christian must make, walking from strength to strength, till he see God in Zion; and not thinking it enough to begin well, as the Galatians did. Gal. 3. 3. but to proceed, as the Apostle did, Phil. 3. 12▪ till he may say, I have finished my course, etc. without being either retrospicients, with ●ot's wife, or retrogradients, like those who would have returned into Egypt; but constant goers on, as Joshua and Caleb did, till they came to Canaan.  
Neither must there be any delay in rising or coming away, but present performance; this being Satan's policy, that with Pharaoh he may put off till to morrow, or with Foelix, to a more convenient time, and say with Solomon's sluggard, Yet a little sleep, a little slumber, Prov. 24. 33. before we should rise, and come away to follow after Christ.  

Observations.  
1. From the manner of Christ's exhortation to his Church, to arise from security, and that earthly disposition she was in, by so loving a compellation of her, notwithstanding thereof, calling her his Love, and fair one, and not chiding her for her laziness, and worldly mindedness; we see the admirable indulgence of so meek a Saviour, who doth as Psal. 103. 9, 10. and as vers. 13. As a father pitieth his children, who pitieth them that fear him.  
2. We see, that the imperfections that remain in the Regenerate, diminish not the love of Christ to them, nor makes them deformed, or loathsome in his eyes, for he calls them his love and fair one; which teaches us: 1 To imitate our Master herein, that though we behold some imperfections in those, who profess the truth with us, yet that we should not despise, or uncharitably judge them; but rather look on the good that is in them, and for that esteem and dearly love them. 2 This serves for our comfort, in time of Satan's tempting us, by reason of our sins, and many infirmities, and to magnify his love towards us, who howsoever we be so of ourselves, yet he in mercy and love, (which covers many infirmities) esteems otherwise of us.  
3. By this exhortation, to arise and come away, we see, That the best are regenerate only in part, and that a lump of natural corruption remains in them, which makes them cleave to the earth, and sit down as it were in the world, and on the love thereof, not considering, that we are but pilgrims therein, whose time is both short and uncertain; and though worldlings find no taste in aught but the world, yet we should not do so.  
4. We see, that it is by the power of Christ's word, that he rouses and raises up the soul from security, and love of earthly things, to the affecting of heavenly; whence it is called, The power of God to salvation unto every believer; and therefore, that we should highly esteem thereof, as the ordinary means of grace, and eternal salvation.  
5. It is not enough to arise from sin or security, or to wean our affections from worldly things; but we must also come away, and cleave to holiness, and set our affections on heavenly things, and such as are above.    

Vers. 11. For lo, the winter is past, the rain is over and gone. 12. The flowers appear in the earth, the time of the singing of birds is come, and the voice of the Turtle is heard in our land. 13. The Figtree putteth forth her green figs, and the Vines with the tender grape, give a good smell; Arise my love, my fair one, and come away.  
Here we have the Allegory, under which the Lord doth persuade the Church to arise and come away, out of the estate of security, and from the love of earthly things, to the delight and desire of heavenly, which is taken from the time of the year, and change thereof; from a cold winter, wherein all things lie as it were dead and barren, so that no pleasure is to be had then in things that grow, unto a pleasant spring, wherein all such things spring forth, and bud again: The description of which spring-time, he makes from these five things: 1 That flowers appear. 2 That birds sing. 3 That the voice of the Turtle is heard. 4 That the figtree putteth forth her green figs. And 5 That the Vine with her tender grape, gives a good smell.  
By which two seasons is represented unto us, both what is the estate of all the Elect, before their effectual calling, and what the same is thereafter, when they are regenerate: Before their calling, their hearts are even like the earth in winter, under cold forsts, hard and endured, dead and barren, and liable to the storms of God's wrath and anger; but after they are called, and that they begin to be regenerate, a strange change is wrought in them, from worse to better; for then, through the influence of grace, and that Sun of Righteousness, their hearts are chawed, softened, and warmed with his love; the dew of grace descends upon them, as dew came down on Gideon's fleece, when the rest of the earth was dry; the sweet flowers of heavenly graces do also bud, and in their variety appear; there is joy then of the holy Ghost, and peace of conscience, represented here by singing of birds, and voice of the Turtle; and fructifying in a holy life and conversation, expressed by the fruit of the figtree, and grape of the vine.  
Some also do understand by this winter season, the time of stormy persecution, wherein the Church, like the 7000. in Eliah's time, does lurk, and by this exhortation to arise and come away, that our Saviour wills his Church, now in the time of peace and tranquillity ensuing, to arise from her larking, and come away after him in an avowed profession of his name, as those Christians did in Constantine's time, who had lurked before in the time of the heathen and persecuting Emperors.  
1. Comparing the time of persecution and the cross, to winter, 1. In regard of the Sharpness thereof, like winter, 2. Yet that it is wholesome to the soul, as winter is to the body, 3. That it mortifies our corruption, as the winter does hurtful vermin which otherwise would abound; and, 4. That it makes peace the sweeter, and us the more thankful for it, as the winter makes the spring and summer the more acceptable  
2. Comparing also these flowers that then appear, to the godly, as we see, Cant. 2. 2. 1 Because they are delightful to God, as flowers to us. 2. They grow in grace by the influence of the Sun of righteousness, as flowers do grow by the influence of the sun, 3. They smell sweetly through Christ, and by their practice of renewed obedience perfected by him, to God; and, 4. (as here) though in the winter they seem dead and perished, yet in the spring they appear and rise again, and so shall the godly rise at the last day, though they seem now quite perished, and lie dead in their graves.  
3. Comparing also the singing of the birds, to the rejoicing of the godly, when God hath granted them peace and deliverance, as we have, Ps. 126. 2. and who like birds, or singing Larks the higher they rise from an earthly disposition in heavenly comtemplation and soaring, the sweeter they sing, and are the more melodious in the ears of God.  
But it is to be remarked, that with the singing of birds the voice of the tur●le which is Gemebunda is joined, to show that our rejoicing must not be in God's mercies to us, without our mourning for our sins against him, as we are exhorted, Ps. 2. 11. To serve the Lord with fear, and rejoice with trembling.  
4. Comparing last, the godly to figtrees bringing forth sigs, and vines bringing forth sweet smelling grapes, to show thereby unto us that the truly godly are neither fruitless trees, or barren like that figtree which our Saviour cursed; nor yet fruitful in evil, as those of whom our Lord complains, Isay. 5. who in place of sweet fruit brought forth sour grapes; but who being good trees themselves bring forth sweet and well smelling fruit.  

Observations.  
1. The persuasion to arise and come away, being taken from the comparison of the divers times of the Winter that was past, and the Spring that was now present, does teach all such whom God has effectually called from darkness to his marvellous light, not to sleep in security (as before) nor set their hearts on things vain and transitory, as they did in the days of their ignorance when they lay frozen in their sins, but now having been made partakers of the heavenly calling that they ought to take their solace and delight in heavenly things represented by these pleasant things spoken of in the spring.  
2. By the diversity of the nature of these two seasons that are spoken of, representing our estate in nature & under grace, we ought to try ourselves thereby, in which of these estates we are: If we find our hearts cold in zeal or the love of God and heavenly things, or hard and obstinate, and that our life is barren altogether in good works, etc. then we are as yet in the estate of nature, and it is yet winter with us; but if we find that the sweet smelling and delectable flowers of grace and holy virtue's bud in our soul and appear in our life, that we have hearts to praise God and mourn like the turtle for our sins, and that we are fruitful in holiness and a godly life, than our winter is past, and it is the spring with us, or estate of grace wherein we stand.  
3. The repetition or reireration of the former exhortation that is used in the end of this 13. verse to rise and come away, shows unto us these two things, 1. Our Saviour his earnestness of our spiritual good and salvation, as he testified to the Jews, How oft would he have gathered them as chickens under his wings, but they would nor, and therefore he uses here as it were line upon line, and precept upon precept, saying once, and again. Arise my love, my fair one and come away, 2. This shows the laziness of the best, and lothness (like Lot) to rise from security and come away from the affecting of this world, and these earthly things that are therein.    

Verse. 14. O my dove that art in the cliffs of the rock, in the secret places of the stairs, Let me see thy countenance, Let me hear thy voice: for sweet is thy voice, and thy countenance is comely.  
Here he uses yet a further persuasion unto her to come forth unto him, and confer with him: wherein we have, 1. How he styles her, 2. Whereunto he exhorts her; and, 3. His encouragement of her, or reason of exhortation.  
First then he styles her a Dove, (whereof we have spoken somewhat on the 15. verse of the first Chapter, concerning the eyes of the dove,) and so likewise he calls her, Cant. 5. 2. Comparing her so, 1. In respect of breeding, 2. Of feeding, 3. Of nestling; and, 4. Of other properties, whereof we shall speak.  
First then for breeding; Among all fowls the dove is most fruitful; even so is the Church in bringing forth children to God, and of good works.  
2. For feeding; The dove is not carnivorax, as ravenous fowls are; but feeds cleanly upon pure grain; even so doth the Church, not on the wisdom of flesh and blood, nor on carnal pleasures, but on the pure word of God, and wholesome grain thereof.  
3. The natural place of nestling (as we see here) are rocks; and so is Christ the rock to her, in the cliffs of whose wounds she places all her safety.  
4. These are her properties, 1. The dove is simple; therefore says our Saviour, be simple as the dove: and so is Christ's church, like Nathaniel, in whom there is neither guile nor Hypocrisy.  
2. The dove is chaste and faithful to her consort, and so is Christ's church to him, both in affection and retaining the purity of his true worship.  
3. The dove is mournful, as we have, Isay. 38. 14. And so is Christ's church here, sowing in tears that she may reap in joy.  
4. The dove is Harmless and Meek, and so is Christ's church and every true member thereof.  
5. The dove loveth cleanness and to haunt to white places; and so doth the Church, cleanness and holiness of life, and all such societies.  
6. The dove is social, avis gregaria, easily tamed, and profitable, and so is the Church and every true member thereof.  
7. The dove is timorous, as we see, Hos. 11. 11. and therefore has no fence but flight, and for fear of enemies hides herself in the clefts of the rock: even so do the godly, Ps. 119. 120. and who for fear of their spiritual enemies hide themselves in the clefts, and under the protection of the true rock, Christ Jesus.  
8. The dove is swift in fleeing, as we see, Ps. 55. 6. and so is Christ church by faith and devotion, piercing the very heavens; and as the dove carried the Olive branch, and was taken into the Ark, when the raven abode without, even so the godly have peace and grace here, and are assumed to glory hereafter, when the wicked are left out.  
Next, she is called, his dove 1. By creation, Gen. 8. 11. 2. By purchase or redemption, 3. By the father's donation, (whereof, Joh. 17. 9) 4. By confaederation, Jer. 7. 23. and 5. By matrimonial conjunction, whereby she says, Cant. 6. 3. I am my well-beloved's, and he is mine, etc.  
Now, the place where she is said to be, is, in the cliffs of the rock and secret places of the stairs: by which rock is no other meant but Christ Jesus himself, so called by David, Ps. 62. 2 & 81. 21. and by Daniel, Dan. 2. 45. Upon whom whosoever builds, he is only wise, and against such, the gates of Hell shall in no wise prevail. And which rock is neither a dry rock but like that in the wilderness which gushed forth abundantly with refreshing water, for which cause the Apostle says, that, that rock was Christ, 1 Cor. 10. 4. Neither is it a barren rock, but like that whereof Job speaks, Job. 29. 6. which poureth forth rivers of gladning oil unto us, and plenty of consolation, Petra caelestis (caducum enim terrenum omne) quae et solidum fundamentum edificanti, et securum m●nimentum advolanti.  
Next by the cliffs of this rock, Some do understand, the Lords eternal counsel and election of his own; wherein as in a most sure rock the salvation of the Church rests, knowing that (as our Saviour says) it is impossible that the elect should perish, Matth. 24. Others understand hereby that protection of the Lord's, over his own; whereof David speaks, Ps. 32. 7. And our Saviour, saying of his sheep, I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand, My father also that gave them me is greater than all, neither shall any pluck them out of my Father's hand. Joh. 10. 29. And, I and my Father are one. Others, and that most rightly, understand, with Bernard, by the cliffs of this Rock, the wounds of Christ, and merits of his precious bloodshed: which, like so many clefts, or hollow places, were opened upon the Cross, and whereunto every christian soul, in the time of an accusing conscience, and Satan's pursuit by temptation, (who is like a greedy Kite or Hawk) by the flight of faith, may have her recourse. In his enim (says he) se columba tutatur, & circumvolitantem intrepidè intuetur accipitrem.  
Thirdly, By the secret place of the stairs (as we see, Psal. 91. 1.) is meant the Lord himself, who is the hiding and secret place of his own, as we have him so called there, and Psal. 32. 7. and 84. 11. Unto whom the hunted and haunted soul, by Satan's tempations, looks up; and by faith, or a holy confidence, as by the degrees of stairs, ascends, and abides under the shadow of the Almighty, saying with the Psalmist, He is my refuge and my fortress, my God, in him will I trust.  
Having thus spoken of the Church her style and description, from the place of her abode, follows to speak of that, whereunto she is exhorted, which is; 1. to show him her face. 2. to let him hear her voice.  
First then, His desire to show her face imports, that she had hid the same from him. Now persons use to hide their face; 1 Out of shamefacedness, as Rebecca hid her face with a vail, when she first saw Isaac, who was to be her husband. 2 Out of shame for faults committed, and humility, as the Publican, and Prodigal. 3 Out of fear, like Eliah and the Prophets, who hid themselves in caves, for fear of Ahab and Jezabel's persecution.  
The hiding then of her face here, is out of a holy and virginlike shamefastness; as also out of the conscience of her own guiltiness, (whereof the godliest have reason to be sensible) and a fear also of her spiritual and persecuting enemies, which make her to have her recourse to these cliffs of the rock, there to hide and secure herself.  
Next, he desires to hear her voice. Now there is a threefold voice which the Church uttereth; one to Man, which is, of preaching or instruction; another before Man, which is, a vowed confession; and the third (which is specially meant here) is her voice to God, which is prayer and supplication, which delights the Lord, rejoices the Angels, vanquishes Satan, eases the conscience, benefits the soul, averts judgements, and procures blessings.  
Where we hay to remark, that the says, Let me hear thy voice, showing thereby, that it is to him only that she should put up her prayers; for, as the Psalmist witnesseth, Psal. 65. 2. it is he only who heareth prayer, and therefore to him shall all flesh come; as he commandeth, Psal. 50. 15. And this honour, being a jealous God, he will not give unto any other.  
Last of all, the reason is subjoined, why he desires her to show him her face, and to let him hear her voice; for, (saith he) sweet is thy voice, and thy face comely; thereby the more powerfully to induce her so to do, and to remove out of her mind any impediment, that might arise from the sense of her own deformity, or unworthiness; to wit, that her face was not worthy to be seen by him, in whose sight the very heavens are not pure, and before whom the very Angels appear not, but with their faces covered; hers being so spotted and unclean, as with the Leper under the Law, she had reason to cover her lips, and to cry, unclean, unclean: As also, that her voice was in like manner unworthy to be heard, being but mournful and melancholious, and more fit for a solitary desert, with the Turtle, than to be heard in his ear, who has planted the ear, and to whom in the highest, the Angelical quires sing Allelujah.  
To all these he sweetly and comfortably answers, That howsoever she is in herself, or seems so to herself, yet in his sight, who so has loved her, her voice is sweet, and her face is comely. We have then to consider, what makes her voice and her face so.  
First then her voice is sweet, in its rise or fountain, to wit, (as Rom. 8 26.) when it arises from the Spirit of God, and motion thereof on the soul. 2 From a sight, sense, and sorrow for sin, in a broken heart, and contrite spirit, whereof David speaks, Psal. 51. 3 When it is uttered in saith, fervency, and humility. And 4 when the main end thereof is, God's glory, and the soul's salvation; and all is offered up to God in Christ, through his merit and only mediation: Then are our prayers like incense, and the lifting up of our hands as an evening sacrifice; and then is the Church's voice sweet, or, as the Prophet Malachi speaks, like the offerings of Judah and Jerusalem, which were pleasant to the Lord, Mat. 3. 4.  
Secondly, Her face is comely; whether the face of the body be meant, when it is like Mary Magdalen's, when she did wash Christ's feet, all blurred with the tears of true repentance, which like precious seed she is sowing, that she may reap in joy; or when it is like David's, Psal. 119. 136. when he did not only wash his bed with his tears, but shed rivers of tears for the sins of others. Or whether the face of the soul be meant, when it is stamped with his image, and made comely by his beauty of holiness, (as he speaks by the Prophet) which he put upon it, Ezek 16. 14. Any, or all these ways, the face of the Church, and every true member thereof, is said to be comely in the sight of Christ.  

Observations.  
1. Whereas the Church is called a dove, it teacheth all her true members, what should be their disposition; as hath been already shown, in the nature and properties of the Dove.  
2. We see, by her being in the cliffs of the rock, her weakness of herself to withstand her ravenous enemies, and that her only strength and safety consists, in her recourse to her Rock, Christ Jesus, and in making him her hiding place and refuge.  
3. Her being in the clefts or narrow places of this Rock, shows plainly, that those who would have safety by Christ, and the merit of his bloodshed, or tuition from him, they must not be big-swollen with the opinion of their own righteousness, or merit; for such can never enter in at rifts, or narrow cliffs of a rock, or at a narrow way, which only leads to salvation, Luk. 1. 53. but the humble and poor in spirit, for to such only, as says our Saviour, pertains the kingdom of Heaven, Matth. 5. 3.  
4. Seeing the Lord says to every true member of his Church, Let me hear thy voice, etc. what encouragement is this to come to him by prayer, to obey and seek after so gracious a Caller upon us, and not go with Romanists to Saints and Angels, as mediators for us.  
5. We see, when the Church's voice is sweet and acceptable, and her face comely, even when she is in the clefts of the rocks, as Jacob smelled sweetly in Isaac's sight, when he came clothed with his elder brother's garment: they only then are acceptable to God, both their persons, and their prayers, etc. who are in Christ Jesus.  
6. We see, what encouragement this is unto us, to pray and praise the Lord, seeing he tells us, that sweet and delectable is the voice of his Elect, when in these holy exercises, they utter the same before him.  
7. If our voice be sweet unto him, O how sweet should his voice, in the ministry and exercises of his Word, be unto us, as David professes, Psal. 19 and 119.  
8. If the face of his Chosen be so comely and beautiful in God's sight here, O how comely and beautiful will it be, when it is free from any spot or least wrinkle hereafter.    

Vers. 15. Take us the Foxes, the little foxes, that spoil the Vines; for our Vines have tender Grapes.  
Here is a charge given, and the reason thereof rendered; in which charge we have, 1 who gives it; 2 to whom; and 3 what is the charge itself.  
First then, it is Christ, the Master of the Vineyard, who gives the charge, as he calls Himself, the Master and owner thereof, Esa. 5. and is declared to be, Psal. 80. and Matth. 20. 1.  
Secondly, those to whom the charge is given, are Pastors and Princes, or Ministers and Magistrates; the one armed with the spiritual, the other with the civil Authority, both being from the Lord, and both here to be employed for the Lord, against the enemies of his Church; the one to act his part, praedicando; the other his part, as Deut. 13. 5. puniendo; the Minister drawing his sword, Ephes. 6. by convincing the heresy; the Magistrate his sword, Rom. 13. by coercing the heretic, and as the Minister of God, taking vengeance on evil doers.  
Thirdly, the charge itself, is, to take the foxes, even the little foxes; where we have to consider; 1 who are these foxes, and why so called; 2 who are these little foxes; and 3 how they should be taken.  
First then, by these foxes, false Teachers are understood, the worst sort of enemies that the Church has, and therefore only here mentioned; this we may see to be clear, Ezek. 13. 4. where the Lord speaking of false Prophets, that followed their own spirit of error, says, O Israel, thy prophets are like the foxes in the deserts: and who therefore are thus compared;  
1. In comparison of their subtlety and craft, by making a show of truth and piety, as Herod did of worshipping Christ, Matth. 7. 15. when they go about to advance the mystery of error and iniquity, and, as our Saviour says, coming in sheep's clothing, but inwardly being nothing but devouring woolus; which subtlety they have from that great Fox, the Devil, who wound himself craftily in credit with our first parents, as their friend, when he proved their greatest foe; and who can transform himself into an Angel of light: And therefore no marvel, that his ministers imitate him, as the Apostle shows, 2 Cor. 11. 15. Amongst which foxes, the great Romish Fox is the principal, and therefore figured out to us by that Beast in the Revelation, that was horned like the Lamb, but spoke like the Dragon; and whose emissaries likewise, the Locusts of that bottomless pit, have men's faces, and women's hair, declaring thereby, their fair and alluring pretences; but they have Lions teeth, and Scorpions rails under these, destroying simple souls.  
2. The fox is not only crafty, but cruel, and bloodthirsty of the blood of the flock; therefore Herod is called a fox, Luk. 13. 32. also Pharaoh, Exod. 1. 10. And so is that Roman fox cruel, and ever has been, against the Saints of God; and therefore is called that scarlet whore, that is drunk with the blood of the Saints, and of the Martyrs of Jesus, Rev. 17. 6. And so likewise are all the foxes, his emissaries; witness the many, partly performed, and partly intended massacres, of the professors of the truth, their bloody Inquisition, and league at the Council of Trent.  
3. The fox goes never strait forward, but tortuosis incedit amfractibus; or by crooked windings, & in cavernosis latitat amfractibus; and he lurketh in such places: Even so these forenamed foxes, walk not with a straight foot in the Gospel, nor follows the straight rule thereof; but in crooked windings, and byways of error, and human traditions, not leading to God by Christ, but by Saints and Angels their mediation; nor to his merits only and satisfaction, but to others, or their own in purgatory, etc. and using all deceitfulness of error to compass their ends, and advance their power and pride.  
4. The time when they specially invade, is the night, when all are asleep, both shepherd and sheep; even as in like manner we see that while the servants were asleep the envious man sowed his tares amongst the good seed: even so there do these foxes specially invade Christ's flock to catch them as their prey, and by their devilish doctrine to destroy their souls, when either they find a flock without a pastor at all, or when they find a sleepy idol, and slothful shepherd, and an ignorant flock: but on the contrary, where a well instructed people are, who know Christ's voice and can discern it from a stranger, as we have it, Joh. 10. and Cant. 5. And where such a pastor is, as Jacob, or David, or those to whom the Angel appeared and annunced Christ's birth, who were watching carefully their flocks in the night, there these foxes dare not come, nor cannot prevail.  
5. The Fox, especially in his hole, is a vile stinking beast, and so what has been the vile stink of these Romish foxes, from their great one to the least, in their lives and conversations, and in their cloisters, Nunneries, and other places, let their Pope's lives and others of their own Registers testify.  
Secondly, by these little Foxes, are understood false teachers who subtly and by degrees bring in errors in the Church, and therefore even in their beginnings and first bud when they seem to be but little hurtful or dangerous, are to be adverted, and taken heed unto, as hurtful enemies to the Lords vines. These are they who privily (says Peter) were to bring in damnable Heresies, 2 Pet. 2. 1. and who were doing so even in the very Apostles times, who were most watchful: for even then the mystery of iniquity was working as the Apostle tells us, 2 Thess. 2. 7. setting down the particulars, Coloss. 2. 18. and 1 Tim. 4. 3. The reason why such little foxes should be in their very beginnings kerbed and taken, the Apostle Paul gives; saying, For they will increase unto more ungodlyness, 2 Tim. 2. 16, 17. and their word will ear as doth a canker, of whom is Hymeneus and Philetus, little foxes even in Paul's days. The proof whereof likewise Christ's church too truly found, in the Method of introduction of Idololatreia, by bringing in, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration of Images, by making of such and placing them in Churches, worshipping and invocation of Saints, by set days at first only for commemoration of their piety and constancy in suffering, etc. And the like, in rising to the height of Papal dignity in the Ecclesiastic government Whence the Apostle very well calls the wiles of the dive● that arch and old fox, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thirdly, these foxes are to be taken, as the Apostle Peter in like manner tells us, saying, But these as natural brute beasts are made to be taken and destroyed, 2 Pet. 2. 12. But how and by whom? doubtless, as has been already said, both by faithful Ministers, and zealous Magistrates, the one by the sword of the Word strongly confuting their Heresies, and by Excommunication casting them forth of the Church: and the other if they yet continue obstinate and infested the vines, by civil and corporal punishment catching and destroying them, lest they destroy the vines that have but tender grapes, that is, seduce simple souls while they are as yet but only young and weak.  
But why saith Christ, Take us the foxes, and not simply, ●ake the foxes, or particularly take me the foxes, but in common, take us the foxes? I answer, 1. This is to show, that the taking of these foxes redounds both to God's glory and his Churches good, and therefore whosoever is negligent in doing of his duty, Minister or Magistrate, he neither tenders God's glory, nor his Churches good, 2. This is likewise to show for the Churches great comfort, that Christ and she have common friends and foes.  
Last of all, the reason of the taking these foxes, is, their spoiling of the vines, by which are understand the members of Christ's church, against whom these foxes do set themselves for hurt; compared here unto vines, Isay. 5. Psal. 80. as else where frequently in Scripture, Matth. 20. etc. For the reasons following.  
1. The vine is called noble, Jer. 2. 21. So are the godly, and God's Church beyond all other societies, Psal. 16. 2.  
2. It has not outward beauty, but is full of inward sap; so neither has the Church, like that whore, Rev. 17. But is beautiful within, through the abundant sap of grace.  
3. It is weak, and therefore needs underpropping: and so is the Church of herself, but is under-propped by Christ, Cant. 8. 5.  
4. It must be also hedged about for defence, Isai. 5. 5. Psal. ●0. 12. and so must the Church also, chiefly by divine protection.  
5. It spreads far in the boughs thereof, Ps. 80. 11. And so does the Church in her members to the utmost ends of the earth, Psal. 2.  
6. It is the most fruitful of any tree, and so is the Church and her true members, ●oh. 15.  
7. If it be otherwise, it is most unprofitable of any tree, and fit only for the fire: and so are the members of the visible church, Ezek. 15. 3. Joh. 15. 6. and like unsavoury salt, Matth. 5. 13.  
8. That it may be so, great pains is taken about it, Isay, 5. And so is about the Church by the Lords vinedressers, Luk. 13. 7.  
9 It must be pruned specially, and is much better thereby: so must the Church by the cross and affliction, and with David She finds that it is good that she is so.  
10. The Vine with the grapes thereof send forth a good smell, Cant. 2. 13. Hosea. 14. 7. and so do Christians by their fruitfulness in holiness, both upward towards God in Christ, and to all such who see their godly example.  
11. The vines (as we see here, and Psal 80. 13.) have many enemies: and so has Christ's church, both open and secret, subtle and mighty.  
12. The Husbandman plants them, Psal. 80. 8. and has a care of their prospering, purging, and preservation: and so doth the Lord, of his Church, who therefore is so called, Joh. 15. 1. and to whom his Vine-yard is more dear than Naboths was to him, and none can take the same from him, or pluck any of his sheep out of his hand.  
13. There are many sorts of vines, whereof we have already spoken on the 6. verse of the 1. Chapter, as there are many sorts of grounds spoken of in the parable of the sour, Matth. 17. And so are there many sorts of Christians, but one sort only which are the noble and goodly vine spoken of here, and whereof the Lords has such a care. called else where by Jeremy, the right seed, Jer. 2. 21. and these are such who, as Ps. 1. 3. and Isai. 5. disappoints not the expectation of the Husbandman, but brings forth sweet grapes and good fruit in due season.  
Now the spoiling of these vines is nothing else, but the perverting and drawing them from the truth by poisonable Doctrine, and deceiving (as our Saviour says) if it were possible the very elect, or (as the Lord speaks by his Prophet) when under pretence of leading God's people, such misled them and cause them to err, wherein these crafty foxes in the time of ignorance did so prevail before the overclouded eternal Gospel (as we see, Rev. 9 2.) began again clearly to shine, that (as we see, Rev. 13.) the whole world in a manner followed the beast.  

Observations.  
1. In this charge, which we see Christ gives both to Ministers and Magistrates concerning his Church, we see the care that he has thereof, and of every true member that is therein, whereof for our comfort let us never doubt in whatsoever estate she or we be in, both for protection and providence, although it were our case, as Israel's in Egypt or at the red-sea, or like that boat wherein he and his Disciples were, Matth. 8. 24.  
2. Here also we may behold the estate of God's Church, that it shall never want enemies, both subtle foxes that will creep in among the vines to spoil them, and cruel boars out of the wilderness to waste and destroy them, Psal. 80. 12. And therefore she should arm herself against both, and not think it uncouth although she be infested by both; being herein conform to her head, who had both cruel enemies who cried crucify crucify, and a crafty bosom Judas who did betray his Master.  
3. Their end and aim is to spoil the vines; where we may see the Malice of Satan in his instruments is, next to the head, now against the members of Christ's body, that he may have no Church; which therefore they seek to spoil by poisonable Doctrine craftily, or else to cut off by persecution cruelly, and yet herein thorough Christ's care and preservation shallbe disappointed, who by his spirit of truth shall lead his elect into all truth; so that it shallbe impossible that they can be deceived, and shall so preserve his Lily amongst the midst of thorns, that the gates of Hell, shall not prevail against her.  
4. Seeing it is the duty both of Magistrates and Ministers each one in their own places to take order with the enemies of Christ's church, they ought carefully to take heed thereto, as once they must give an account: and we ought all of us pray to God earnestly that he would thrust out many faithful pastors, more and more, and many zealous Magistrates into his Church, who may diligently do Gods work here enjoined, and hunt these hurtful and subtle foxes, that spoil the Lords vines, which if they who should hunt and take them, neglect, or that they be too strong, the Lord will not fail to do it himself, as he did to Pharaoh, and that fox Herod, and others.  
5. If Ministers and Magistrates should be the takers of these foxes, who spoil the vines; than it is a shame to see either of them prove foxes themselves, and wasters of the Lord's Vine-yard.    

Vers. 16. My Beloved is mine, and I am his: he feeds among the Lilies.  
Upon all the former speeches of Christ, expressing his love and care of his Church, she breaks forth here into a gloriation; not a vain one, as Haman's; nor a worldly one, as the rich Fool's; nor a wicked one, as Lamech's; nor a self-one, as the Pharisee's; but a godly one, as the Apostle says, He that glories, let him glory in the Lord. It is therefore in that sweet and holy communion, which is betwixt the Lord Jesus Christ and her, and comfortable fruit which she reaps thereby, wherein her felicity stands, that here she glorieth, saying, My well-beloved is mine, and I am his. Where we must note, first, That there is an union betwixt Christ and his Church, from whence cometh this communion; by which union he is her head, and she is by the Spirit united to him, as his mystical body; whence follows, that whatsoever is in him, it is hers; and therefore it is said, That he is made unto us of God, Wisdom, Righteousness, Sanctification, and Redemption. And more particularly, from this communion flows these benefits: 1 He has taken upon him all our sins and guiltiness, and satisfied the justice of God for the same. 2 He makes us partakers of his righteousness, which is made ours in justification. 3 He gives us also his Spirit of sanctification, and all saving-graces necessary to salvation. 4 He giveth unto us the sense of God's love, true peace, inward joy, comfort in crosses, courage against death, and victory over all our enemies. And 5 He sympathizes with us in good or evil, and gives unto us right unto life everlasting.  
Her beloved then is hers, 1 By the Father's donation, Rom. 8. 32. 2 By this mystical forenamed union, diversely expressed in Scripture. 3 By faith's application of his death, resurrection, ascension, mediation, etc. and benefits or comforts thereof. And 4 He shall be ours most comfortably, in that full fruition which we shall have of him, as our blessed Bridegroom at the last day, after the solemnisation of our espousals, and entry with him into those mansion-places of eternal glory.  
She likewise is her beloved's; 1 By the Father's donation, Joh. 10. 29. 2 By creation. 3 By redemption. 4 By desponsation. 5 By the bond of affection. And 6 By mutual application, that as we by faith apply him to us, so likewise by holy obedience, as the imp to the stock, we comply to him, and apply ourselves and whole endeavours, to please and honour him.  
Thereafter she expresses the delight, which the Lord Jesus takes in this sweet communion, and fellowship with his Saints, whom he here calls Lilies, as they are called, vers. 2. to wit, That he feeds amongst them, that is, he delights in them, and in their obedience to his will▪ as we are said to feed our sight, with such objects wherein we delight; and as he counted it food unto him, or meat and drink to do his Father's will.  

Observations.  
1. We see here the Christian's happiness, and, how poor soever in this world he be, yet what a great treasure he has, when Christ is his, in whom all fullness is, and who is Lord of all; whom if we have, as the Apostle reasons, Rom. 8. 32. we are sure of all other things, that God knows to be for his glory, and our good.  
2. We see, if Christ be ours, we must likewise be his; for there are many that would be content, that Christ should be theirs, but they labour not to be Christ's again, by renewed obedience: But here we see, that we must be his, if we would have him to be ours; and, a true faith, as it applies Christ, so it makes one comply to Christ.  
3. But mark the order, that Christ must first be ours, before we can be his, for without him, we can do nothing; and it is he who seeks the lost sheep first, and works in us both the will and the deed; so that till Christ give himself first to us, and come first to us, as he did to ●azarus▪ lying in the grave, we will never be able to give ourselves to him, or to be his by faith and renewed obedience.  
4. If we be his, than it follows; 1 That we must not be Satan's, nor sin's, nor the world's, nor suffer our affections to be set on any other, or any other to lord over us. 2 If we be his, great is our comfort herein, that he will count the wrongs done to us, as done to himself, or to her, who is one with himself; yea, he who touches such, he has said, that they touch the apple of his own eye. And 3 If the godly be his, than whatsoever good we do to such, (this is our encouragement) we do the same to Christ himself, and his members, as he will profess at the last day.  
5. If Christ so delight in us, and in our obedience, that he feeds, as it were, amongst us; how should we in like manner delight in him, and his presence, and be obedient to him; not grieving, and far less quenching, his good Spirit, by whom we are sealed to the day of perfect redemption?    

Vers. 17. Until the day break, and the shadows flee away, turn, my Beloved, and be thou like a Roe or a young Hart, upon the mountains of Bether.  
Here the Spouse of Christ closeth this Chapter, with an earnest and holy prayer to her Beloved, that during the nighttime of this life, which is obnoxious to much sin and ignorance, troubles and temptations, signified by the shadows here, that shall flee away at last; and till that happy change come, signified by the break of day, or dawning; that all these forenamed shall be removed, and have an end, and sighing and sorrowing shall pass away, by Christ's glorious coming in the clouds on high, like a Roe or young Hart upon the mountains of Bether, that till then, he would never remove his comfortable presence from her, but be ready ever at hand for her help, by the comfort of his Word and Spirit.  
The mountains then that are spoken of here, are called the mountains of Bether, called also Bithron, 2 Sam. 2. 29. which is by interpretation, separation, or division; and were on the yonder side of Jordan, in the land of Gilead; so called, because by jordan they were separate, or divided from the rest of judea; and on these mountains, Hearts and Roes used to skip and feed; and therefore the Church, speaking of Christ's second coming to judgement, when he is to separate the sheep from the goats, she alludes to these mountains, that are by interpretation, Separation; and by the Hearts and Roes that did feed and skip thereon, she alludes to the manner of his coming, which she wishes to be speedily; as the Church in the Revelation answereth, with a like holy Echo, saying, Even so, come Lord jesus, come quickly, Rev. 22. 20.  

Observations.  
1. Her being his, and Christ hers, makes the Church to think of the Last-day with joy, and so, earnestly to wish the same; And therefore, if either we would have the remembrance of death and judgement, particular or general, comfortable, and not to torment us before the time, and make us tremble with Foelix, or the Devils, who believe and tremble; let us labour to have Christ to be ours, and give ourselves over wholly to be his, in like manner.  
2. We see what our life is here on earth, till that joyful break of day come, when Christ shall appear as the Sun of righteousness, and come in the clouds; even a longsome and dark night, wherein there is troubles and temptations; and in the very best, much ignorance and sinning, and therefore is rather to be loathed than loved, the days thereof (as Jacob professeth) being but few and evil; and time thereof, (as Job says) being but of short continuance, and full of trouble; during which time, this is the comfort of the godly, that at last these shadows wherewith the soul is overclouded here, shall flee away, and Christ Jesus shall come to the same at last, like a Roe or young Hart on the mountains of Bether.  
3. During the time of this shaddowish and dark night, till the day break, and the shadows flee away, the Church for comfort, help, and relief, has her only recourse to Christ, and desireth his presence to be with her; for then in the darkest, and most cloudy or gloomy nighttime, she cannot want light, and lightsome comfort enough; which made David to say, that although he should walk through the valley of the shadow of death, he would fear no ill, the Lord being with him, his rod and staff comforting him. And therefore, in whatsoever disconsolate, gloomy, or cloudy time we be in, till the set time of the Lord's delivery come, let us in like manner desire the Lord's gracious presence to be with us, and that he leave us not, but that his grace may be sufficient for us; and then, as our Saviour said, Let his will be done, and not ours.  
4. When Christ shall at last come from on high, like a Roe or young Hart on the mountains of Bether, then only the separation shall be, of the goats from the sheep; and therefore till then, the godly must be content with their lot, the lily to be amongst the thorns, the clean to be with the unclean in the Ark, the Israelite to be with the Canaanite in the land, and the good grain to be in one field with the ●ates.    
Finis secundi Capitis.  
Soli Deo gloria.   

CHAP. III.  

Vers. 1. By night in my bed I sought him whom my soul loveth, I sought him, but I found him not.  
IN this Chapter is set down; 1 The Church's conflict with a spiritual desertion, and her happy overcoming at last. And 2 her new estate, as it were, and comfortable condition, having gotten Christ; with her gloriation in him; from the sixth verse to the end.  
First then is set down the Church's divers and far differing estate, from her former condition; for before, she was glorying in his sweet fellowship and communion, that he was hers, and she his; and that he did feed among the Lilies. But now she shows, how he had deserted her alone, and with what care and pains she did seek him, and could not for a long time find him.  
In this verse than we have, 1 The action of seeking, and what it imports, 2 Who seeks. 3 Whom she seeks, and how he is to be sought. 4 When she seeks him. 5 Where she seeks him. And 6 her success of seeking him.  
First then, Seeking imports three things: 1 A sense of want or absence. 2 A need, estimation, and desire, of tha● which we need. And 3 A hope to find and obtain the same; therefore says our Saviour, Seek, and ye shall find. The Church then here had all these; for first, she was sensible of his desertion of her. And happy is that soul that is so, for many are deserted; and albeit the Lord says, Woe be to them, when I depart from them. Hos. 9 12. yet they are not sensible thereof, but are like those of whom the Psalmist speaks, Psal. 10. 4. that seek not God, nor is he in all their thoughts: 2 She knew what need she stood in of him, both for her esse, & bene esse, grace here, and glory hereafter, as we have, Psal. 84. 11. and therefore she had such an estimation of him, and desire after him. And 3 she had hope, if she sought him, that at last she should find him; especially seeing, that he has been found of them that sought him not, and that he has promised, that he shall not be sought in vain, Esa. 45. ●9. but that they who seek him shall find him, when they search for him with all their heart, Jer. 29. 13.  
2. Secondly, She who seeks her Beloved, is the virgin Spouse of Christ, called by David, The generation of them that seek him, Psal. 24. 6 which, in earthly or carnal love, would seem to be against all modesty, in the nighttime for a virgin to rise out of her bed, and go along the streets, and seek, yea, ask for him whom she loves: But in this spiritual case of the soul, and love thereof to Christ, whom she seeks after, it is far otherwise, and highly commended; even as importunity, which is hateful to man, as we see in the Canaanitish woman, is acceptable and well pleasing to God.  
But here a question may be demanded, to wit, whether the Church, or any godly soul therein, be ever without Christ? Whereunto I answer, That out of all doubt, the Lord Jesus is always present with his Church, and every faithful soul therein; but the faithful have not always the same lively feeling of his presence, but he seemeth to have forsaken them. Witness the Church herself, where Zion complaineth thus, saying, The Lord hath forsaken me, Esa. 49. 14. and David's complaint, Psal. 22. 1. The Lord also justifying that complaint of his Church, saying, For a little while I have forsaken thee, but with great mercies will I gather thee: in a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Esa. 54. 7. And when the Church, or any godly soul is in this estate, there is no rest in their souls, which are sick of love, till, as David says, they be restored to that joy of his presence, which they had wont to find in him, and get that comfortable embracement spoken of, Cant. 2. 6.  
3. Thirdly, He whom she seeks, is he whom her soul loves; which words show unto us two things: I What was the main motive, that made her so to grieve at his absence, and makes her so to long and seek for his presence: It is love, and a fervant affection from her very soul towards him, the want whereof, where it is in the soul of any, there will be no serious or true seeking after the Lord, as may be seen in the practice of the most. 2 This shows, that although to her present feeling, she seemed to be forsaken of the Lord; yet indeed and truly she was not so, because her love towards him abode in her heart, which love of God in the heart of his Elect, is a fruit and effect of his love towards them; and so long as the one continues towards him, as surely doth his love and gracious presence continue and abide with them, though not alike felt; but in the secret work of his saving grace, which makes them to seek him, and a more plentiful and perfect sense of his comfortable presence, than for the present they can find.  
The way or manner how he is to be sought, whom the Soul loveth, is:  
1. Timely, which Esay calls, While he may be found, and is near. Esa. 55. 6. Therefore also says he, With my spirit within me will I seek thee early, Esa. 26. 9 And so also says the Lord by his Prophet Hosea, Hos. 5. 15. In their afflictions they will seek me early, Psal. 63. 1.  
2. Truly, or sincerely, which the Scripture calls, With all the heart, Deut. 4. 29. and not feignedly drawing near with their lips, when their heart is far from him, Psal. 119. 2. Of which sort of seeking, the Lord complains by his Prophet, that his people continued in their sins, and yet (says he) they do seek me daily, Esa. 58. 2.  
3. Uprightly, that is, for himself, and not like the Capernaits, of whom our Saviour said, Ye seek me not, because ye saw the miracles, but because ye did eat of the loaves, and were filled, Joh 6. 26. or, as one says very well, Like those who seek not God's face, but his fingers-ends; and like covetous Pastors, who seek not the good, but the goods of the flock, far from the Apostle's practice, 2 Cor. 12. 14.  
4. Fervently, and not with a faint desire, but with the whole bensel of the soul, as David thirsted for the waters of the well of Bethlehem; or, as he says, As the Hart pants after the water brooks, so panteth my soul after thee, O God. And again, O God who art my God, early will I seek thee, Psal. 42. 1. My soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land where no water is.  
5. Humbly, as Daniel professes, saying, and I set my face unto the Lord God to seek him by prayer and supplications, with fasting and sackcloth and ashes, Dan. 9 3. And as Jacob sought the blessing from the angel, Hosea. 12. 4. by tears and supplication; and as ●●ay exhorts, Isay. 51. 1.  
6. Diligently, as the whorish woman professeth that she came forth, diligently to seek his face whom she loved, and had found him, Prov. 7. 15. or as Herod desired the wise men to search diligently for the child, Matth. 2. 8. as Onesiphorus also sought out Paul at Rome very diligently till he found him, 2 Tim. 1. 17. and the woman sought her lost piece of silver diligently till she found it, Luk. 15. 8. For it is only such seekers to whom the promise of reward is made, as the Apostle shows, saying, that the Lord is a rewarder of them who diligently seek him, Heb. 11. 6.  
7. Carefully and sorowing, as Joseph and Mary sought him with great care sorrow and solicitude, till they found him after three days seeking, Luk. 2. 46. 48. in the Temple amongst the Doctors, and as we see here with what care, and questioning the spouse seeks her beloved, yea not only with care, but as is said, v. 48. sorrowing.  
8. Prudently as well as painfully, where he is to be found, to wit, as she is directed, Cant. 1. 8▪ in the means of grace, or, as the Psalmist speaks, in the Sanctuary and law, Psal. 63. 2. and 119. 115. or Temple, where Christ was found by Joseph, and, as he tells himself, where he walks in the midst of the Golden candlesticks Rev. 2. 1.  
9 Constantly, not by a fit, but with the spouse here till he be found, without looking back with Lot's wife; and far less fainting and turning back, as many do, like the dog to the vomit or the sow to the puddle; and as those Disciples, Joh. 6. 66. who went back from Christ, and walked no more with him.  
For the performance of all which former points in the right seeking of the Lord there must be a preparation of the heart, which was the praise of good king Jehosaphat, that he had prepared his heart to seek God, 2. Chron. 19 3. This being a task of no small difficulty to do it aright, and of greatest concernment, which is life everlasting, Amos. 5. 6. As also hereby we may know if we have sought God aright, 1. If (as Zeph. 2. 2. and Rom. 12. 9) we seek after good and abhor evil, 2. If we seek things above as, Col. 3. 1. And 3. If we seek the good of Zion, as Psal. 112. 9  
4. Fourthly, the time when she seeks him, is the night, which is a dark, silent and Melancholious time, thereby to show, 1. What a time it is to the Soul when she is spiritually deserted; surely, as joel speaks, a time of darkness and of gloominess, a time of Clouds and of thick darkness, a disconsolate night, joel. 2. 2. wherein the soul is like Rachel for her children that would not be comforted; all other things, in like manner till she find her beloved, being to her like job friends miserable comforters, or like the white of an egg wherein there is no taste at all.  
2. This shows the great love and desire she has of enjoying Christ's presence, that although the night be ordained for rest, yet she cannot rest, but with Isay she may say, O Lord I have waited for thee, Isay 26. 8, 9 The desire of my soul is to thy name and to the remembrance of thee, with my soul I have desired thee in the night, yea with my spirit within me will I seek thee early. She cannot then tarry till it be day, neither can she have patience (as one might think) till he come to her, but her affection and desire is so fervent and flaming towards him that worldlings do wonder at the same, and they think Gods children in the fit of this love-sickness, as Festus thought Paul, that too much zeal and devotion hath made them mad, Act. 26. 24. and therefore as, I Pet 4. 4. They speak evil of them, and of the way of righteousness, thinking it rather strange that they should not run with them into the same excess of riot, as themselves do.  
5. Fifthly, the place where she seeks him is her bed, a wrong place indeed, fitter for carnal ease and sleep, and therefore he was not found there, till she arose from that place, and roused up herself from that carnal security wherein she lay before, and whereby she had lost her well-beloved, and sought him (as we see hereafter) more painfully and carefully else where. It was the error of Mary Magdalen and the other Marry, that they sought the Lord Jesus where he was not, as the Angel told them, He is not here, for they sought him amongst the dead, Matth. 28. 6. and so as it is the Church's error here to seek her well-beloved in her bed, so it is the error of many to seek the Lord Jesus in the midst of carnal pleasures, worldly ease; or to think that he can be found in a dead soul, and lulled asleep in carnal security: to whom I may say, he is not there, but, as the Angel said, He is risen; so they who seek him rightly, must likewise rise with him. As He did from the grave, so they from the bed of a slumbering security with the wise virgins, and from a sluggish and tepid seeking of him, to a zealous, careful, and painful search for him; for as his worth is who is sought, so must the care and pains be accordingly to find and enjoy him. As Solomon says of wisdom, If thou seekest her as silver, and searchest for her as for hid treasures, than thou shalt understand the fear of the Lord, Prov. 2. 4. and find the knowledge of God, Matth. 13. 44.  
6. Last of all, the success is this, she found him not, the reason whereof is, 1. As the Apostle says, Ye pray and obtain not, because ye pray amiss; even so she sought and found not, because she sought him as yet but lazily and amiss: and therefore if we would find Christ, we must not only seek him, but seek him aright; as in all the exercises of religious duties, the work wrought, or Opus Operatum, must not be so much taken heed unto, as the manner of performance, or Modus Operandi, else as Peter ●ished all night and catcht nothing, so may we seek Christ long enough, and yet in no wise find him. 2. The Lord will not at first be found of his own, whose very souls love him, not for any want of love or kindness on his part towards them again; but, 1. For the trial of their Faith, Love, and Patience, 2. To make them more earnestly seek after him, ask, seeking, and at last knocking, or like the Canaanite being importunate, and with Jacob, saying, I will not let thee go except thou bless me: and, 3. This is to make them have the greater account and more precious estimation of him, as also the greater care of retaining of him when he is found, having had experience that it is not so easy a matter if we lose his gracious and comfortable presence, to find the same again. And therefore if the Lord speak peace to his Saints, let them beware not to return again unto folly.  

Observations.  
1. We see the vicissitude or divers condition of Christ's church here on earth, sometimes rejoicing in Christ's presence, and sometimes saying with Zion, the Lord hath forsaken me, and my Lord hath forgotten me, Isay. 49. 14. and therefore being like the Moon having a wain and a grow, or like the Sea, an ebb and a flow of comfortable feeling, as the Marigold sometimes Lours and clasps, in the absence of the Sun, but anon when he shines, Opens and revives as it were again, and therefore, 1. This should teach us not to think uncouth of spiritual desertions, as the Apostle exhorts, concerning fiery trials, to do the like, 1. Pet. 4. 12. And 2. To despise this life wherein we are absent ●rom the Lord, and subject to so many changes corporal and spiritual, and to long for that life to come wherein we shall enjoy his presence for ever, in whose presence there is fullness of joy and pleasures for evermore.  
2. In the greatest and most grievous desertions, try if thou canst say with the spouse here, that Christ is he whom thy soul loves, and may appeal to him who knoweth the heart, saying with Peter, Lord thou knowest that I love thee, and then assuredly thou may be comforted, and be assured that a soul that loves Christ, and longs for him, shall in end find his comfortable presence, like the Sun's dispersing all foggy mists and vapours, to that souls rejoicing; yea that loving and longing soul may be persuaded that it has already (like old Simeon) Christ in the arms thereof, and that it rests (though in a spiritual dwame not feeling) in his arms, as Cant. 2. 6. Because in true divinity Desiderare est Habere, the desire of grace, is the evidence of the having of grace and such are pronounced, B●essed, Matth. 5. 6. therefore said Augustin, Da domine desiderare, ut desiderando quaeram, et quaerendo inveniam. Medit, 1.  
3. We see here the difference between the godly and worldlings, that which they busy themselves like Martha to seek, are many things, yet all earthly, base and transitory, as honours, riches, pleasures and the like, wherein they are restless and indefatigable, and which when they have attained like the rich fool and others, they have inherited and reaped the wind; but that which the godly seek after is Christ Jesus, and as David sought, Psal. 4. The light of the Lords countenance, with Mary making that good choice of that which never shall be taken from them.  
4. Although the godly soul under the sense of spiritual desertion having sought Christ, yet at the first find him not, (as here the Church does not,) yet let not the same faint nor give over, but try how the same has sought Christ, and suspect itself, that it has not sought him so fervently and painfully as it ought, and therefore stir up its zeal, and be more fervent and frequent in prayer and other exercises of devotion, and wait upon the Lord's time of his graeious manifestation. And, to know if the soul have sought Christ aright try, 1. If thou hast sought his face, that is, his favour, or himself, for himself and not for by-ends, as some who seek not so much God's face as his finger-ends, 2. If thou seek God's Law, that it may be in thy heart, and he rule thee thereby; and, 3. If thou seek the good of his Zion, which is his mystical body, and a part of himself, (as has been said before.)    

Verse. 2. I will rise now, and go about the City in the streets, and in the broad ways, I will seek him whom my soul loveth, I sought him, but I found him not.  
Here is the Churches holy resolution without fainting to make a further progress in seeking her well-beloved still, till she find him, 1. Arising now (saith she) without any delay, 2. Going about the streets and broad ways; and, 3. All this, is to seek him whom her soul loveth, and yet no better success than before: She sought him but she found him not.  
First then she says I will rise, signifying thereby the stirring up in herself a greater care and fervency in seeking after Christ, than she had formerly had: for before she sought him only in her bed, which is, that drowsy estate of carnal security, which the flesh bringeth upon the soul, and whereby it is said that the wise virgins slept as well as the foolish, and wherein all the true children of God, according to the flesh, could be content to nestle themselves and lie warm, were it not that they are moved by the operation of the spirit of God to do otherwise: and not only even in this bed to seek, but also further to proceed, and arise from this bed, even in the night time, which of any time is fittest for the bed, and most inconvenient and grievous to come out of the same, and yet rather than she will not find him whom her soul loves, she will forsake the love of all the ease▪ and pleasures of the world.  
Yea further, she will not only arise and quit her bed of ease and delight, but likewise in the unseasonable time of the night, she will go about the streets and broad ways of the City, and seek her wellbeloved, forecasting no dangers nor inconveniences that may ensue, but putting all to the hazard. By this City, jerusalem is meant, the place where the Temple was built, and public worship of God there exercicised; and by her going about this City, in the streets and broad ways, the diligent and exquisite search is signified, which she made for him whom her soul loved, in resorting to the means of grace, as we see in that place of jeremy, where the Lord saith, Run ye to and fro thorough the streets of Jerusalem, and see now, and know, and seek in the broad ways thereof, if ye can find a man that executeth judgement, and seeketh the truth, and I will pardon it, jer. 5. 1. Which exquisite and diligent search she makes, by omitting no place or occasion, where wisdom cries for her instruction and edifying; as it is said, Wisdom cries without, she utters her voice in the streets, she crieth in the chief place of concourse, in the openings of the gares, and in the City she uttereth her words, Prov. 1. 20. but followeth that direction she got from himself, Cant. 1. 8.  
Notwithstanding whereof, her success of seeking is but as before, she sought him, but she found him not; the Lord wisely yet delaying, that her zeal and fervency might be yet more stirred up.  

Observations.  
1. We see the profit of spiritual trials and afflictions inward, which is, to rouse up the soul from repidity or security, wherein it has lain, to a more serious seeking of Christ, and increase of the saving graces of his holy Spirit; so that all things work together for the best to the child of God, howsoever they think of their present condition.  
2. The Church here quits her bed even in the nighttime, to seek after Christ, and with the hazard of whatsoever danger or inconveniency, goes about the streets of the City, that she may find him; which not only shows the fervent zeal of a godly soul, but condemns many now, who would fain have Christ, but will forsake or quit nothing for him; let be to hazard themselves, or undergo any danger for his Names-sake; yea scarce will quit their carnal ease, or a morning sleep in their beds, to come where Wisdom cries, and to seek Christ in the use of his Ordinances.  
3. The manner how she seeks Christ here, is, very painfully and carefully, not superficially and slightly, as many do, who are content with a mere formality, and can be content to take pains about any other business, that concerns the body, or this worldly estate; but take small or no pains at all, in religious exercises of seeking Christ, and to work upon their heart for meet harbouring of him, and storing the same with the furniture of saving grace.  
4. Although she sought him so, yet hitherto she finds him not, whereby we see, that it is not uncouth nor unaccustomable, nor should it seem so to God's children, albeit they seek, and do so the right way, zealously and painfully; yet notwithstanding, that at the first or second time, they get not comfort in their spiritual desertions: for this was the lot of David, who was hoarse in crying; of our Saviour Christ in his agony, who prayed thrice with strong cries and tears; and of many other of God's dearest Saints; and therefore faint not, nor give over, but insist and continue, and assuredly Christ's promise shall in the end be found true, Seek, and ye shall find.    

Verse. 3. The watchmen that go about the city found me, to whom I said, Saw ye him whom my soul loveth?  
In this verse is set down the Church's further progress yet, and constancy in seeking her wellbeloved, and using all means to find him; and therefore going forth (as has been said) into the streets of the City, she meets with the watchmen, who usually in a City, and in the night time, pass to and fro, to see if there be any stirring, whereby hurt may arise to the City in common, or to any inhabitants therein. And of these watchmen she asks, If they saw him whom her soul loved.  
First then we are to consider, Who are these watchmen. 2 How they are said to find her. And 3 how she asks them concerning her wellbeloved.  
First then, by these watchmen, the Pastors and Teachers of Christ's Church are meant, as we see them called, Esa. 62. 6. Ezek. 3. 17. and 33. 6. and Heb. 13. 17. for these reasons.  
1. To show thereby the necessity of their vocation; that as a City, which has many enemies, intestine and open, has need of faithful watchmen, so has the Church.  
2. Their vigilancy in attention, that as watchmen should be vigilant, and so not only have clear eyes but watchful and not sleeping; so should Pastors have the clear eye of knowledge, and the watchful eye of superinspection and attendance, to know the estate of the flock.  
3. Their prudence and discretion, that as a watchman should be able to discern between friends and foes, and as, judg. 9 36. between shadows and substances, so should wise Pastors between friends, to the truth, and disguised woolves in sheep's clothing, and between fundamental errors, and things of small consequence.  
4. Fidelity in premonition, that as watchmen should be faithful in forewarning, so should pastors be, as we see, Ezek. 33. 3. Esa. 58. 1. Act. 20. 26. and elsewhere.  
5. As the watchman ought to take greatest heed to himself, because the enemy strives first to surprise such, corrupt, or take them out of the way; even so ought pastors, (as they are exhorted, Act. 20. 28.) to take heed specially to themselves, that they be not surprised and corrupted by Satan, either with error, or a scandalous life, which has ever been the bane of the Church, as we see in judas, Demas, and Diotrephes, with many arch-heretics, Arrius, Eutiches, and others in the Primitive Church; and that Roman Antichrist now adays, and as we have it foretold, Act. 20. 29, 30. 2 Thess. 2. Revel. 9 1. and 12. 4. etc.  
Secondly, It is said here, that the watchmen found her, but not that she sought them, which signifies their diligence and fidelity, and accords with their duty, Ezek. 34. 6. 16. to search and find out such as wander, or in a spiritual perplexity, need resolution, binding up so what is broken, and strengthening that which is sick, and like a bruised reed, or smoking flax.  
Thirdly, her question to them, If they saw her wellbeloved, because it was fittest that they should know Christ, or see him, who were as the light of the world to give knowledge of him, and show, or (like the Baptist) point him forth to others; this being it which is said by Malachi, That the Priest's lips should preserve knowledge, and they should seek the Law at his mouth, Mal. 2. 7. for he is the messenger of the Lord of Hosts. And therefore they are compared to that star, that led the Wisemen to the place where Christ was. Wherefore suitably she inquires at them, for Him whom her foul loves.  
But unto this question, we see not here any answer made mention of, which behoved to be; either because they made none at all, which is not like to be the true cause; or else because upon their answer, at that present she found not the good thereof, which is, that comfortable resolution and finding of him, whom her soul loved, as she found within short space thereafter: The seed of God's Word (like other seed) having its own time to brier and bring forth its fruit, which the husbandman is bidden to wait for in patience. And God's Spirit having his own time of efficacious working with the Word, and of the comfortable application to the soul of that which it hath been ruminating upon, that so all comfort may be known to come from him only, who is the promised Comforter, in and by the means of the Word, and all glory may be given to him therefore.  

Observations.  
1. By the Church's constant inquiry, and indefatigable pains, notwithstanding all discouragements of seeking, and not finding, as before, we see a most worthy and imitable example to follow, of constant cleaving to Christ, as Job firmly resolved, and as Ruth did to Naomi; and that we should never desist to seek, till we find; to ask, till we get; and to knock, till it be opened unto us.  
2. In respect that Pastors are called watchmen, and especially, as Ezek. 34. 10. at whose hands the Lord will require the blood of such as perish through their default: 1 They ought to consider the weightiness of their charge, and beg earnestly strength and abilities from God, to discharge the same. And 2 People, for their encouragement, should obey that exhortation of the Apostle, Heb. 13. 17.    

Vers. 4. It was but a little that I passed from them, but I found him whom my soul loved; I held him, and would not let him go, until I brought him into my mother's house, and into the chamber of her that conceived me.  
The Church getting no resolution that can satisfy her soul, she yet continues seeking, and by constant seeking (as Joshua and Caleb followed the Lord) when means fail, she finds him to her comfort; for neither can the most comfortable speeches of brethren, who can tell, with David, what the Lord hath done for their souls; nor the resolution of Pastors, raise up a cast-down soul, cure a wounded spirit, and comfort an afflicted conscience, till Christ himself come, and show himself to the soul; as there was no cure by the waters of Bethesda, till the Angel came down, and moved the same; nor no calm of the storm, till Christ awaked, and spoke to the sea, Matth. 8.  
Next, when she has found him, as Jacob did the Angel that wrestled with him, she held him, and would not let him go; and so she practices that Precept of Solomon, Take fast hold of instruction, let her not go, but keep her sure; for she is thy life, Prov. 4. 13. Which holding of him whom her soul loveth, is by the hand of Faith, gripping fast to the promises of his Word, and to him in them. Neither is this rudeness (as it would seem) in her, that she should lay hold on so glorious a King, and not let him go: 1 In respect of that mystical & matrimonial union between them: And 2 in respect, that such sort of dealing is most acceptable to Christ, who delights in such a holy violence, whereby the godly take the heavens by force. And as we see in Jacob's example, which has such power with God, and in the end never wants the blessing: Wherein the marvellous kindness of the Lord is seen, that he yields himself (as it were) to be so held and detained by us; yea, who furnishes ' to us both the hand and strength, whereby he is held, see Col. 2. 18. Neither thinks he it any rudeness or unmannerliness in us, so to do; although Papists and enemies to the truth would suggest, that it is too much sauciness for sinful men, to come directly to Christ, and lay hold on him; and not rather in a more humble manner, to seek unto some Saint or Angel, to intercede for them. But his true Church here doth not so, but seeks only to him, and by a holy confidence layeth hold on him alone, who crieth out to all, Come to me all ye that are weary and loaden, and I will refresh you.  
Neither is she content only to lay hold on him, and not to let him go, but she brought him to her Mother's house, and into the chamber of her that conceived her, that there He might abide and dwell with her; by which house or chamber, is meant the heart, as it is said, Ephes. 3. 17. That Christ dwelleth in the heart by faith; and, as the Apostle declares, Rom. 8. 9 by his Spirit, which if a man have not dwelling in him, he is none of his. Which is called the house of her Mother, or chamber of her that conceived her; because in the heart, the seed of the Word is received, as in the womb of the Mother; and faith thereby is begotten, as it were, and the new birth, or inner man, is conceived. The marks of which finding, and bringing home of Christ to the soul or heart, are these: 1 There is light or illumination, which must be, 1 a humbling light; 2 a warming light; 3 a changing or renewing light, making the heart a new heart, new words, new actions. 2 There is a life, known by the motions thereof, and care of its self preservation, etc. and with it, a death of and to sin. 3 There is peace joined with righteousness, and care not to return again unto folly. 4 There is joy, such as Psal. 51. 12. and 4. 6, or like that of Simeon's. And 5 There is liberty from sin's slavery, and spiritual bondage, as Esay shows, That they may be trees of righteousness, the planting of the Lord, and that they may be glorified, Esa. 61. 1, 3.  

Observations.  
1. This example, that the Church found her wellbeloved at last, serveth both for comfort and encouragement to all those, who with a hearty affection, diligently and constantly seek after Christ; for howsoever he come not so soon as they would, yet let them not faint nor give over, but be assured, at last he shall come to their comfort, and to the joy of their hearts they shall assuredly find him.  
2. She found him, when she was past the Watchmen, and all means had failed her; which teaches us, When we have assayed all lawful means, and yet find no comfort nor delivery by them, yet not to despair, but still rely upon the Lord, who in the mount or height of the soul's trial or trouble, will be seen, as he was to Abraham, to Israel at the Red Sea, in Babylon, as that vision, Ezek. 37. shows, and to the King of Israel, 2 King. 7. to Daniel, the three Children, Ionas, his Disciples in the storm, and others: Man's extremity, when all hopes are failed, as in Lazarus' raising, being his opportunity.  
3. We see here the power and praise of a true & lively faith, that it not only lays hold on Christ, but also keepeth and retaineth him fast, and will not let him go; this being the victory, (as St. John saith) not only whereby we overcome the world, 1 Joh. 5. but also whereby we overcome and prevail with God, and by the very touch thereof can draw virtue out of him: Which excellency of faith, if men did throughly weigh and consider, they would not be so cold in the means thereof, nor so careless in seeking after the same; while as without weariness they hunt after vanities, and vexation of spirit, and with Esau do forego the blessing.  
4. This example of her holding him fast, having at last found him whom she misled before, shows what soul it is, who will be most careful to keep Christ by all means, and advert narrowly to the growth or decay of grace, working out its own salvation with fear and trembling; surely such a soul only, that has been spiritually exercised under the sense of sin, and standing in need of Christ, and comforts of his Spirit, for which they have thirsted (as the Psalmist speaks, Psal. 63.) like parched ground; or as David did, for the waters of the well of Bethlehem.  
5. We see, that she is not contented only to lay hold on him, and not let him go, but she will lead him home to the inner chamber of her heart, that there he may dwell with her; knowing very well, that where he comes to dwell, as our Saviour said to Zacheus, salvation comes to that house; and as Obededom's house was blessed, because of the Ark's being there, so blessed is that soul wherein Christ is; for, as Marry and Martha said, That if Christ had been there, their brother Lazorus had not died, Joh. 11. 21. so where he is, there is no death nor danger, but life and liberty, with all manner of blessings. And indeed this is a great mystery; for although many profess the Name of Christ in word, yet few know what this means, to bring Christ home to their heart; Christ indeed is in their mouth, but their heart is far from him, and he from it, and therein is only to be found, Pride, Malice, Covertousness, Uncleanness, Envy, and Hypocrisy, etc. yea Satan dwells in their heart, and their speeches and actions declare the same clearly, as the Apostle witnesses, 1 Joh. 3. 7. etc.  
6. If we have found Christ, and brought him home to the house of our heart, let us remember these duties, 1. To keep a clean house to this our Heavenly husband, who can abide no impurity, which is the least thing a woman can do to her husband, 2. Let him be Master of his own House, and give him the chiefe place therein, 3. Entertain him as becomes upon his own, especially with a dish of love: and, 4. Keep the marriage bed chaste, for he is a jealous God; and admit not, nor have any familiarity with his known enemies.    

Vers. 5. I charge you, O ye daughters of Jerusalem, by the Roes, and hinds of the field, that ye stir not up nor awake my Love, till he please.  
The church having regained Christ, by this charge (whereof we have already spoken, c. 2. v. 7.) she shows her constant purpose of heart to retain and entertain him hereafter more carefully.   

Verse. 6. Who is this that cometh out of the wilderness, like pillars of smoke, perfumed with Myrrh and Frankincense, with all powders of the Merchants?  
In these words is shown the effect of the Churches finding Christ, laying hold of him and harbouring him in her heart, to wit, he cometh down to her on earth, and taketh up his dwelling in her heart, that he may perfume her with his sweet graces, and make her ascend in her affection delight and desire, from the world, the love, corruption, and fashion thereof, to heaven and heavenly things, as we are willed, Coloss. 3. 1.  
The words, are words of an Interrogation; uttered, as some think, by the bridegroom, not being ignorant who she was, but in way of admiration to draw us to the due consideration of the rareness and excellency of the thing seen. Others take it to be the speech of strangers as yet, desiring to be instructed, and admiring the glory of the Church, who is said here to come up, out of the wilderness, like pillars of smoke perfumed with Myrrh and frankincense, etc. Where we have to consider.  
1. What is meant by the wilderness, 2. What is, her coming up out of the same, 3. Why she is said to come up like pillars of smoke, 4. What her perfuming is with Myrrh and frankincense with all powders of the merchants.  
First then, The wilderness out of which she ascends is the world, the corruption wherein we are all by nature, the love, delight and desires thereof; compared to a wilderness, 1. As in a wilderness there is nothing but wastness and barrenness, so in the world and man's estate by nature there is nothing but wastness and barrenness of all grace and goodness, in all the faculties of the soul, members of the body, and whole course of life, 2. As in a wilderness there are many briers and thorns, and many savage beasts; so in the world, and man's estate by nature, there are many vices, the cursed brood of original corruption, and a Savage disposition whereby many in men's shape are but very beasts of divers kinds, as Tigers, Foxes, Dogs, and Swine, etc. With which sort the Apostle tells that he fought at Ephesus. 3. A wilderness is commonly dry, which is one cause of the barrenness thereof, for which cause the Psalmist says of the Lords goodness, that He turneth the wilderness into a standing water, and dry ground into water-springs, Psal. 107. 35. as he also gave water in the wilderness to his people out of the rock: even so in the world, and our estate by nature, there is nothing in the heart but dryness and want of all moisture of grace, which makes it to be so hard, and barren in all goodness, till the Lord break the hard heart, and moisten with the water of grace the dry and barren soul, 4. In a wilderness there is no Tilling, Sowing, Planting or dressing at all, and therefore no good fruit, but either (as has been said) barrenness or Briers; even so in the world, and man's heart by nature, there is no fitness of ground for the seed of God's word, nor planting of the saving graces of the Holy Ghost, till we be made as the Apostle speaketh the Lord's husbandry, 1 Cor. 3. and such a change be wrought, as we have, Psal. 107. 35. 37. from barrenness to be fruitful to the Lord, while as the whole world beside, out of which we ascend here with the Church, doth remain as a waist, barren, and untiled wilderness.  
Secondly, by her coming up out of the wilderness, is not meant any corporal or local mutation; for thus, neither doth Christ come down to her, nor doth she ascend to him: but a spiritual ascension in affection and holy devotion, by faith and Sanctification, not conforming herself (as the Apostle speaks) to the world, but being transformed by the renewing of her mind, that she may prove what is that good, acceptable and perfect will of God, Rom. 12. 2. In respect of which going up out of the wilderness, (which is opposite to going down, as we have Exod. 13. 18. and Gen. 42. 2.) Solomon says that the way of life is above to the wi●e, that he may depart from Hell beneath, Pro. 15. 24. and indeed this is no small work, seeing that the whole bensel of our hearts naturally bend downwards to this world and earthly things, and it is the mighty power of Christ's grace when he comes, that makes this ascension.  
Thirdly, she is said to come up out of the wilderness like pillars of smoke, to show that her journey, and mounting up to Heaven (as has been said) being moved by the fire of God's spirit, is with a strait foot or course of Sanctification, and with a steady and constant resolution, (like david's) signified here by pillars, Psal. 119. 57 and thus as a spiritual sacrifice the godly offer up themselves, (as they are exhorted; Rom. 12. 1.) and straightly ascend to God, like the sacrifice of Abel, on Christ Jesus as the altar, by the fire of the spirit, and resolving the earthly part of their natural corruption piece by piece into ashes.  
Fourthly, she is said to be perfumed with Myrrh and frankincense, and other powders of the Merchant, to show that thus the Church is made a sweet odour to God in Christ, whose death is like Myrrh, bitter in taste, but sweet in smell, and whose mediation is figured by frankincense, (whereof is mention, Exod. 30. 34.) as we see, Rev. 8. 3. so that thorough his death and mediation the Church becomes a sweet odour to God, like Jacob in Esau's vesture. Also she may be said to be perfumed with Myrrh and Frankincense: Myrrh being a figure of mortification of the flesh, whereunto we are exhorted, Col. 3. 5. It being used in the embalming the dead: And Frankincense, a figure of the grace of prayer and holy devotion, as we see, Psal. 140. 2. and Rev. 8. 3. With other powders of the Merchant, that is, with all other graces that Christ has bestowed on her by the preaching of the Gospel, with all these she is said to be perfumed, and so made sweet and fit to ascend up before God in the heavens: for otherwise in and of ourselves by nature we stink like hemlock, and are most loathsome & abominable, fitter for that pit which burneth with fire and brimstone then to ascend up into such heavenly palaces, till he wash us, and anoint, and clothe us as we see, Ezek. 16. and, as Esther was purified and perfumed with sweet odours before she came to the king, Esther 2. 12 till we be purified by the blood of Christ, and perfumed with the merit of his sufferings, and with the graces of his spirit needful to salvation, before we present ourselves for acceptation to the King of kings.  
Likewise she being in a barren wilderness where no such sweet and odoriferous spices does grow, and being of herself also like the Church of Laodicea, poor and wretched, Rev. 3. We see that she has not these things from herself, but from her blessed bridegroom; whom when she found, she found also as in a full storehouse all these things in him, and got all these things from him, so that justly he might say to her, as he speaks by his Prophet, I decked thee with ornaments, and thou wast beautiful with my comeliness which I had put upon thee, Ezek. 16. 11. 14.  

Observations.  
1. We see that God can raise up a Church to himself even in the wilderness to the admiration of observers, as Rev. 12. and although we be in the wilderness of this world, yet with the Church we should not be of it, but with her we should come out of it, as Abraham was bidden leave Vr of the Chalde's, Let go out of Sodom, and God's people come out of Babylon, Separating ourselves from the manner of the conversation thereof, as we would be separate at the Last day like sheep from the goats, from the damnation thereof.  
2. As we should leave the wilderness of the world, so we should spiritually ascend towards heaven like pillars of smoke, not only forsaking and abhorring that which is evil, but (as the Apostle exhorts us) cleaving to that which is good, Rom. 12. 9 For in these two, true religion consists: as the people of Israel quitting Egypt, behoved to mind Canaan; and those that disgust earthly vanities, must be enamoured with heavenly graces, and seek those things that are above, where Christ sits at the right hand of the Father. And as smoke is caused by fire, so he who must enable and makes us do both these, is the spirit of God, who is compared to fire, Matth. 3. 11.  
3. But the Church never mounts upward like pillars of smoke in a steady and constant course, till after seeking she found her well-beloved, who first came down to her, before she could ascend up to him; which shows us, that even so, before we can come out of the world and nature, and amount up to heaven by a Heavenly disposition, desires, and delight, we must be sensible of our spirival wants, seek after Christ and find him: and therefore this is the cause why so few spiritually thus ascend, but cleave and are glued to the world and remain in nature, because they were never yet sensible of their spiritual wants, or what need they had of Christ, neither ever yet truly did they seek after him, or comfortably find him, and who spiritually ascend not here, shall never in their bodies ascend comfortably hereafter.  
4. It is likewise said, that she not only ascends like pillars of smoke having found Christ, but also that she is perfumed with Myrrh and Frankincense, etc. Which shows unto us that till we be endued with the saving graces of God, signified by these perfumes and powders of the Merchant, which makes us smell sweetly in God's sight, we will never be fit to ascend up, or present ourselves before his heavenly Majesty to expect acceptation, but will be as a stinking or corrupt carcase, and our best exercises of devotion but abomination before him, and therefore most earnestly should we seek the graces and gifts of Gods holy spirit, that so we may be as pillars of smoke perfumed ascending like Abel's sacrifice, and finding acceptation.  
5. The church's manner of ascending being thus presumed, is like pillars of smoke; which shows unto us that our spiritual ascending, and heavenly disposition must not be by fits, but steady resolute and constant, without wavering, notwithstanding of any wind of temptation, as was Joshuas resolution to serve the Lord, Jobs practice of cleaving to him, and of all others that have attained to the end of their faith which is the salvation of their souls.    

Vers. 7. Behold his bed which is solomon's, threescore valiant men are about it, of the valiant of I srae. 8. They all hold swords, being export in war; every man hath his sword upon his thigh, because of fear in the night.  
From this verse to the end of the Chapter, the church sets forth the glory of Christ (whom after seeking at last she had found) by the glory of Solomon, whereof our Saviour speaketh, Matth. 6. 29. By particularising it in these three, Solomon's bed, his Chariot, and his Crown; his bed strongly guarded, his Chariot richly furnished, and his Crown gloriously adorned.  
First then our Saviour is compared here to Solomon; and next his glory in these three forenamed, unto the glory of Solomon. Himself then is compared to Solomon for these respects.  
1. Solomon was the son of David, and so was Christ according to the flesh, and therefore so called in like manner.  
2. Solomon (according to the signification of his name) was a peaceable Prince; and so is Christ that Prince of peace, (as Isay calls him) who has made peace between God and us, Isai. 9 6. And is the author of all peace external, internal and eternal.  
3. Solomon was greatly beloved of God, 2 Sam. 12. 24. and so was Christ proclaimed to be the well-beloved of the Father, in whom he was well pleased.  
4. Solomon excelled, and exceeded all others in wisdom; riches and glory; and so doth Christ, who is the wisdom of the Father, the full treasure of grace, and the king of glory, 1 King. 10. 23. Col. 2. 3.  
5. The fame of all these in Solomon, spread a far off, and alured many to come and hear his wisdom: And so has the fame of Christ's wisdom, grace and glory, which he gives to the utmost ends of the earth, alured many to come to him, and hear his wisdom revealed in the Ministry of his word.  
6. Solomon took to wife an alien, the daughter of Pharaoh an Egyptian, and made Her a glorious Queen unto himself, as we see, Psal. 45. and so has Christ taken those, who were aliens from the Commonwealth of Israel, of a wicked proprogeny, (as we see Ezek. 16.) even idolatrous Gentiles, and make them a glorious Spouse unto himself in like manner.  
7. He built that glorious Temple, which was called Solomon's Temple; and so has Christ built his Church of lively stones, gloriously adorned by Grace here, which is called likewise his Church, and mystical body; and which he shall make more glorious to himself in the heavens hereafter.  
Secondly, By Solomon's bed, where he lies in the nighttime of this life, and (as the Apostle says) where he dwells by faith, and there rests, as it were, and reposes himself, is meant, the hearts of his Elect, Ephes. 3. 17. as we see, Cant. 1. 13. whose hearts and souls, (like Solomon's bed which was so strongly guarded) 1 are kept by the power of God, through faith unto salvation, as says the Apostle, 1 Pet. 1. 5. and as the Psalmist shows, Psal. 125. 2. 2 They are guarded by his holy Angels, called the Lord's heavenly Hosts, and who are ministering spirits, sent out for the good of the Elect, Iuk. 2. 13. And 3 faithful Pastors, and able for the calling, furnished with the sword of the spirit, Ephes. 6. 17. which is the Word of God; and skilful (as the Apostle speaks) in the word of righteousness, Heb. 5. 13, 14. who by reason of use, have their senses exercised, to discern good and evil, and to divide the Word aright, and convince gainsayers. They also are a guard to Christ's Church, Rev. 2. 16. to guard their hearts from error and seduction, having the Word for that end in readiness, Jer. 9 3. and valiant for the truth, like the sword of a valiant man girt to his thigh, Psal. 45. 4. As also to protect them from terror, or any invasion of Satan's temptations, which may affright their tender consciences, and disturb their peace. Or from other subtle snares and practices of their enemies, which usually are accustomed, to be practised and put in execution, in the time of the night.  

Observations.  
1. We see here the honour that Christ bestows upon an Elect soul, that seeks him; to wit, that, of a cage of unclean spirits by nature, he makes the same a bed, as it were, or bedchamber for himself to dwell in.  
2. The safety of that person, in whose soul Christ dwells; to wit, that Solomon's bed, or any other King's, was never so surely guarded, nor may they lie down with such assurance of safety; as we see, Psal. 4. 8. and Prov. 3. 24, 26.  
3. In Pastors that are like wise a guard to Christ's Church, and, as it was sa●… of Elisha, who are like the horsemen and chariots of Israel, we see by these words, what are required; to wit, 1 Fidelity, as in a King's Guard, to whom he committeth his person and life. 2 Vigilancy, being like a Guard for fear in the night. 3 Valour or courage, as jeremy speaks, To be valiant for the truth, jer. 9 4. 4 expertness in war, for convincing the adversary, and repelling the darts of the devil. 5 Furniture, with the fit weapon of the sword of the Spirit. 6 Readiness to use and wield the same, like a sword, not to seek, but at all occasions ready in the hand, or girt to the thigh. 7 Unity and order, standing each one in their own station, and all about the bed. And 8 Not aliens themselves, but of the same true Israel of God, over whom they watch, and therefore called so here, of the valiant men of Israel.    

Vers. 9 King Solomon made himself a Chariot of the wood of Lebanon. 10. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.  
Next to the Bed of repose, whereof we have spoken, follows the Spouse her speech, how by the preaching of the Word, as in a Chariot, the true Solomon, Christ Jesus, is conveyed to the soul, and carried whither he will, as the Ark was carried by the Levites; the excellency of which benefit is compared, to all most precious metals, and finest wood whatsoever.  
In these words than we have, 1 A Chariot spoken of, and to be considered what it is. 2 Who made it, to wit, Solomon. 3 To whom he made it, to himself. 4 Whereof, both generally, and in the particular parts, as pillars, bottom, covering, and pavement. And 5 For whom with himself, to wit, The daughters of Jerusalem.  
First then, there is a Chariot spoken of, by which is meant, the preaching of the Gospel, compared to a Chariot, because as a man is carried whither he will in his Chariot; even so is Christ's Name, by the preaching of the Gospel; for which cause, our Saviour said to Ananias concerning Paul, that he should be a chosen vessel unto ●…m, to carry his Name before the Gentiles. And for this cause also, the same is compared to that white Horse in the Revelation; whereon our Saviour is said to ride and be carried, Rev. 6. 2.  
The word in the original is apirion, from parah, to flourish, to show, that by the preaching of the Gospel, is the Church her flourishing and enlargement; the Word being that spiritual seed, whereby many are begotten anew to Christ; and the Church's only diadem or glory, as we see, Rev. 12. 1. unlike to that of the Whore's, of external pomp, Rev. 17.  
This Chariot therefore is a triumphal Chariot, wherein he that rides, and has a Crown given him, as is said in the Revelation, goes forth conquering and to conquer, Rev. 6. 2. and therefore says the Apostle, speaking of his preaching the Gospel; Now thanks be unto God, which always causes us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place, 2 Cor. 2. 14.  
They who draw this Chariot, are the faithful Ministers of the Gospel, who therefore fitly may be compared to these goodly and richly furnished Horses in Pharaoh's Chariots, Cant. 1. 9 or to that white Horse, whereon Christ is said to ride, and to go forth upon, conquering. He likewise who drives this Chariot, as Ezekiel shows, is the Spirit of God, who makes the Wheels thereof, and them whom he rules, to go in their course, Ezek 1. 20. and 12. 1 Strait forward, or, as the Apostle speaks, with a straight foot in the Gospel. 2 As Esay speaks, with alacrity, and doing God's work diligently, Esa. 60. 8. fleeing as clouds and doves to the windows of the Temple. And 3 as Ezekiel, in the forecited place, saith, Without turning back, or taking their hand from the plough, constantly, as we are taught, Phil. 3. 13. etc.  
Secondly, He who made this Chariot, is said to be King Solomon, showing hereby, who institutes the holy Ministry or Teachers of his Church, to wit, King Jesus, the true Solomon, and Wisdom of the Father; and therefore, says the Apostle, That it is he that gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, and for the edifying of the body of Christ, Ephes. 4. 11. Even as it was he that called Bezaleel and Aholiab, and sitted them for the work of the Tabernacle, Exod. 31. 2.  
Thirdly, For whom made he this Chariot. The Text says, sibi, or to himself; that is, for his own glory, in the riches of his grace, which he has made manifest, by the preaching of the Gospel to Mankind. So that this should be the aim of all faithful Pastors, as our Saviour did, not to seek their own glory, but the glory of him who sent them, in the procuring of the salvation of his people, and referring all the glory of their successful pains to him only, who gives the increase.  
Fourthly, This Chariot is said to be made of the wood of Lebanon, meaning thereby, the Cedars that grew there in Lebanon, which was a hill near Hermon, and whereon such sort of Trees for the most part did grow: which Cedars, 1 were a sort of tall Trees, signifying here thereby, that Ministers of God's Word should mount upwards, not only in holy and heavenly meditation, but likewise in affection, seeking those things that are above, and in a daily growth of grace, (whereunto they exhort others) and of a holy life; who are therefore compared to Stars, that are in a heavenly station, and not found on the earth. 2 Cedars were strongly rooted, as we see, Hos. 14. 5. and so should Pastors be specially, both in firmness of sound doctrine, and holy confidence, as builded on a Rock. 3 The Cedars of Lebanon were such, as afforded a good smell, as we see, Hos. 14. 6, 7. and so do faithful Pastors, both by sound and comfortable doctrine, and by a holy life and example; and therefore says the Apostle, For we are unto God a sweet savour of Christ, in them that are saved, 2 Cor 2. 15. 4 Cedar-wood was durable, and not subject (as other wood) to rottenness and corruption; and so are faithful Pastors, and should be, neither corrupt in doctrine, nor in life and conversation.  
Next, more particularly, it is said, that the pillars thereof were of silver; by which pillars, the chief Pastors in God's Church are understood, such as were the Apostles, and others of eminent note, as we see Peter, James, and John called, Gal. 2. 9 so called, both in respect of their own stability, as also of their bearing up by the word of Truth, the Church and house of God wherein they are placed.  
These pillars also are said to be of silver, which is a costly and precious shining mettle; showing thereby, how precious faithful Pastors are in God's sight; and as they are profitable like pillars, how precious also such should be, in the eyes of God's people, before whom they shine both in life and doctrine; and especially, of what price and estimation the Word, which they preach, should be unto them, as we see David professes, and as his son Solomon declares, saying, The tongue of the righteous is as choice silver, Psal. 119. 72.  
The second part, whereof he speaks in particular, is the foundation or bottom, which he says is of gold; and by which bottom, the foundation of the Apostles their doctrine is meant, as we see, Rev. 21. 14. and Ephes. 2. 20. said to be of gold, the most precious and durable metal of any, to show the most precious worth of the Word of God, registered in Scripture: and the perpetual endurance of the same, against which, neither the rust of corruption, time, which weareth all things, nor the malice of the devil, and the gates of hell, shall ever prevail.  
The covering of which Chariot is said to be of purple, which is nothing else but Christ's bloodshed, death, and passion, and the virtue and merit thereof preached, which covers and cleanses our souls, and saves them from the wrath of God, and eternal destruction, as the blood of the Paschall Lamb; an aspersion thereof upon the Israelites door-cheeks, and lintels, saved them from the destroying Angel. And therefore this being the clefts of the Rock which is spoken of, Cant. 2. 14. whereunto, as a cover or shelter, the simple dove has her recourse in storm, or when she is pursued by her cruel enemy.  
The midst of which golden foundation, wherewith the same is paved and overlaid, is Love, even the Love of the Elect to him, who has so loved them, manifested in the doctrine of his Word, whereon they rely, and build their faith and confidence.  
Last of all, it is said, That as this Chariot is made to himself, or for his glory, so likewise it is for the daughters of Jerusalem, or the good of his Church, and salvation of his Elect; his glory being first, as it ought to be the first and main end at which we should aim; and his Church's good being next, and the salvation of souls, which we ought all to work out with fear and with trembling.  

Observations.  
1. Seeing Christ comes to any person or place ordinarily, by the preaching of his Word, as in his triumphal Chariot; then happy is that people, where his Gospel is purely and plentifully preached; as on the contrary, unhappy is their condition, when (as he threateneth Ephesus, Rev. 2.) he removes his golden candlestick from them, and as in Hosea he says, Woe be to them, when he departs from them, Hos. 9  
2. The end why the Lord hath instituted, or doth in any place settle the Ministry of his Word, is, His own glory, and his Church's good; therefore these two should be the only ends, at which all faithful Pastors, in the discharge of their charge, should mainly aim at, and have before their eyes.  
3. This Chariot here spoken of, is made of the finest wood, and most precious metals, which should therefore teach Pastors, to be ashamed, to be as common or ordinary men in their conversations; and much more to be like the basest and worst sort, earthly minded, unstable, scandalous, and corrupt; and not like pillars of silver, but rather, of whom it may be said, as Isai. 1. 22. is said to Jerusalem, Thy silver is become dross, and thy wine is mixed with water.    

Vers. 11. Go forth, O ye daughters of Zion, and behold King Solomon, with the Crown wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart.  
This is the speech of the Church to all her daughters, wherein she invites them to come forth, and behold Christ, the true Solomon, in his glory. In which speech we have; 1 Whom she invites. And 2 Whereunto she invites them; 1 to go forth; 2 to behold King Solomon with his Crown; 3 is set down who crowned him, to wit, his Mother; and 4 when, in the day of his espousals, and of the gladness of his heart. And so in these words we have, the end wherefore the Gospel was preached, and Christ carried in his Chariot to the ends of the earth; to wit, that all the faithful every where, who are effectually called, may behold him as a crowned and victorious King, ruling in his Church by the Sceptre of his Word, and submission of his people, wherein he most rejoices.  
First then, Those whom the Church invites to this contemplation, are called the daughters of Zion, who are the same, who before were called the daughters of Jerusalem, and by whom are meant all faithful believers, and true Christians, either persons, or particular Churches; for this Zion was a mount in Jerusalem, and as that was called the holy City, Isai. 52, 1. so Zion was called, the Lord's holy Mountain, because of his Temple there, Joel 3. 17. and did prefigure the Christian Church under the Gospel, as we see, Heb. 12. 22. or as the Apostle there speaketh, The general assembly, and Church of the firstborn, which are written in heaven. These, I say, are the persons who are called forth, by the preaching of the Gospel, to behold Christ, thus seated in the soul, as vers. 7, 8. and carried as in a Chariot, by the ministry of his Word, to the outermost parts of the earth, as Psal. 2. 8. as a Conqueror and a King, crowned with glory and honour in his Church.  
2. That whereunto she invites these, is, 1 To go forth; implying, that as long as they remained within doors, they could not behold the glory of this King, till they came forth; which going forth, is out of themselves, and their former estate, not seeking Christ in their own reason, and carnal imaginations, or having their affections and desires set on the world and earthly things; but renouncing and denying themselves, and quitting whatsoever thing may be an impediment; they must strive, with the Apostle, for a greater progress and degree of perfection, in the true and saving knowledge of Christ, unto their own salvation; by doing whereof, and with the eye of faith, in daily meditation, beholding the glory of Christ, especially wherein he is now seated, and wherein his Church shall reign with him; they shall easily despise all the glory and pleasures of this world, as very dross and dung.  
As Abraham therefore left his father's house, Israel Egypt, Moses the treasures of Egypt, and the Disciples their Boats and Nets to follow Christ; so must all those who would be saved, or see Christ savingly, leave their former conversation, and whatsoever is dear unto them, (if it be an impediment to come to Christ) though it were father or mother, wife or children, and as Lot came out of S●dom, Moses put off his shoes going to see the burning bush, Exod. 3. 5. And as the Lord says to his people concerning Babel, Rev. 18. 4. Go out of her my people, so they must go out of nature and deny themselves, the wantoness abandoning and forsaking their carnal pleasures with Mary Magdalen, the covetous his worldly profit, as Matthew did his receipt of custom, the extortioner his unjust gain with godly Zaccheus, the drunkard his excess, and the proud his ambition, etc. And each one must go forth out of that which may hinder him from a saving and sanctified sight and sense of Christ and his gracious government in his Church, and in their own hearts here, or of the comfortable sight of him crowned in glory hereafter.  
2. That whereunto they are invited, and is the end of their going forth, is to behold Christ, the true Solomon (and greater than he) as a king crowned, in glory, power and Majesty, ruling in his Church, and in the hearts of all his elect. A sight indeed needing a sharp-sighted eye to behold, and which is only the eye of faith, whereby the wise men that came from the east saw him a king, though a new born infant, swaddled in clouts, and lying in a crib; and the thief on the cross in like manner, though crowned with thorns, and hanging on a tree: by this eye likewise, the patriarches saw him in the Promises before the law●; the faithful in the sacrifices, figures, and Prophecies under the law; and all true believing Christians in his word, Sacraments; and gracious presence in his Church and their own hearts, under the Gospel. And therefore because the blind naturalist or worldling sees not these things, the daughters of Zion who have received the eyesalve of the spirit to discern spiritual things and are like Ezekiels wheels, full of eyes, Ezek. 1. 18. They are called upon only to behold this spiritual sight, and to these only the promise is made, for, Blessed are the pure in heart (says our saviour) for they shall see God.  
3. The daughters of Zion are called forth to behold Christ; the true Solomon, as a king crowned with the Crown wherewith his mother crowned him: where we have first to consider who is meant here by his Mother; and, 2. What is this crown, and how he is crowned so by her.  
First then we must understand that Christ has a natural Mother, to wit, the Virgin Mary, who was his mother according to the flesh, as also he has a mystical mother, which is his Church, who in a divers respect is his sister, as he calls her, Cant. 5. 2. His spouse, and his Mother here, 1. In estimation and affection, because he so esteems and loves his Church and those who do the will of his Father, as his very Mother; as he shows and calls such, Matth. 12. 50. And, 2. Because by the Doctrine of faith the pastors of his Church, as by an Immortal seed, they conceive and bring forth Christ in a manner in the hearts of his elect, Gal. 4. 19 As the Apostle testifies saying, My little Children of whom I travel in birth again, until Christ be form in you: for which cause also the Church who is described by that woman in the Revelation who was great with child is said, travelling in birth, to have brought forth a man child, who was to rule all nations with a Rod of iron, who was caught up to God and to his throne, which is competent only to Christ.  
This mother than is said to set a crown on Christ's head, which is a sign of dominion and victory, as we see, Rev. 19 11. When her true and faithful members acknowledge his sole and only Soveragnity over them, and submitts themselves to be ruled and governed by him alone, and no other but their king and Lord Jesus to lord over them, or have place in their hearts, whereas on the contrary, those who give place to Satan, sin, or their own corruption, their servants and subjects they are whom they obey, these take the crown (as it were) from off Christ's head, and say he shall not reign over us, Psal. 2. and puts it upon Satan's head, and puts, only in Christ's hand by way of derision (as it were) with the Roman soldiers, an empty reed for a sceptre, and crown him with a crown of thorns, and while they say in word, Let thy kingdom come, they show in deed that they desire that it depart from them: and therefore they shall hear a sentence of a dreadful departure from him, when they who crown him here, as the true members and subjects of his kingdom of grace, shallbe crowned hereafter with the crown of glory.  
And indeed great reason is it that his Church, and all godly souls should thus crown Christ Jesus as their king and only Lord here: for, 1. In our creation, as is shown, Heb. 2. 6 He crowned man (whom he made little inferior to Angels) with glory and honour and set him over the works of his hands, 2. In the work of our Redemption, he crowned our nature by assumption thereof to his divine nature, advancing the same highly above angels, 
Ecce Deus si●lis nobis.  in that Hypostatical Union on earth, and now much more in glory and at the right hand of the Father in the heavens, 3. As he shows by his Prophet and Psalmist Psal. 103. 4. in the work of justification and remission of sin and delivery from destruction, he crownes us with loving kindness and tender mercies, 4. In the work of Sanctification, as he speaks by Ezekiel of his church, Ezek. 16. 12. He put a beautiful crown upon her head, even that beauty of holiness, whereof he speaks, Psal. 110. 3. 5 For our use and comfort of this natural life on earth, as David says, he crownes the year with his goodness, and his paths drop fatness, Psal. 65. 11. And 6 In the work of glorification, he hath laid up, for all his own elect, a crown of Righteousness, glory, and life everlasting, 2 Tim. 4. 8. 1 Pet. 5. 4. Rev, 2. 10.  
4. The time when he is said to be crowned, is the day of his espousal's, and of the gladness of his heart, so that when a faithful soul acknowledges Christ's sole and supreme sovereignty over the same, and wholly submits itself to his ruleing and government, then and thereby is it espoused, as a chaste Virgin unto Christ Jesus, as the Apostle shows, 2 Cor. 11. 2. And so at one time as it were it crownes Christ, and is espoused to him: and as this is the joy of the Angels, so is it the joy and gladness of his heart, who is Lord both of men and Angels, proceeding from that love that he has to man's salvation, and whom nothing at any time did so contristate when he was on earth, as the stubborness of wicked sinners who would not be reclaimed, as he showed when he wept over Jerusalem, and so grievously complained.  

Observations.  
1. We see that the daughters of Zion are called upon, to go forth to behold king▪ Solomon and his glory. The cause then that so few see Christ the true Solomon in his spiritual glory, beauty and Majesty, and be enamoured with him, to seek after him and delight in him, is this, they have never learned to go forth out of themselves, renouncing their own righteousness, will, and corruption.  
2. The eye whereby Christ in his spiritual glory is only seen, seeing it is faith, and if we look upon him in his ordinances with a carnal eye, we will, as Herod did, set him at nought. Therefore if we would see him either here to our comfort, or hereafter in glory, let us seek after faith, and the eyesalve of the spirit, by servant prayer and frequent use of the means whereby it is obtained.  
3. Seing Christ is a king, and our king ruling and protecting us, let us do the duties of loyal and obedient subjects to him, and seeing we should crown him here by acknowledging his soveragnity over us, and submitting ourselves to his rule and government, let us not defraud him of his crown-right here, as we would not justly be defrauded of that crown of glory which he has at the Father's right hand, Heb. ●…9. and is to give to all those who love and obey him hereafter.  
4. Seeing faith and obedience make such a spiritual sibness to Christ, that his church and her true members are counted his Mother, and Spouse; therefore hereby being so highly honoured, let us all strive to have faith in a good conscience; as Manna was laid up in a golden pot, that so we may attain to this high advancement, and all these comforts that results therefrom.  
5. As the submission of the soul, and espousals by faith and obedience of the same to him is the gladness of his heart, so the finding of this disposition in ourselves, or the seeing thereof in others, let it be in like manner the gladness and rejoicing of our heart, and the contrary the just matter of greatest contristating the same.    
Finis terti● Capitis.  
Soli Deo gloria.   

CHAP. IU.  

Vers. 1. Behold thou art fair, my love, behold thou art fair, thou hast doves eyes, within thy locks thy hair is as a flock of goats that appear from mount Gilead.  
IN this whole Chapter for the most part is the speech of the bridegroom set down commending his bride, 1. Generally, 2. More particularly, whose praise or expressing of her glory is not from outward Pomp and busking like that Whore of Babylon spoken of, in the Revelation, Rev. 17. But from the comely feature of the special parts of her body, and as Peter says, from the hidden man of the heart in that which is not corruptible, and in the sight of God is of great price, 1 Pet. 3. 3.  
First then he begins her praise from her beauty in general, whereof we have already spoken, c. 1. 15.  
Next, from the comely feature of the parts of her body in particular▪ to show thereby that her beauty and comeliness which he has put upon her, as he speaks by his Prophet Eze. kiel, Ezek. 16. 14. is a complete and perfect beauty, defective in no part: for if in any person one part be deformed, though the other parts be comely, in such there is no perfect beauty; but in God's church which is his mystical body there is no such thing, who is not therefore like Nebuchadnezars' Image, whose head though it was of gold, and the body of silver, yet the feet were but Iron and clay, but she is glorious in all her parts and members, and therefore being washed and sanctified by him, justly doth he ●ay, verse. 7. Thou art all fair, my love, there is no spot in thee.  
In this particular commendation, he begins at her eyes, saying, that within her locks she had doves eyes, whereby what was signified, we showed before, c. 1. 15. Which are here said to be within her locks, used by virgins for decence and alluring, as we see, Revel. 9 8. Hereby to signify her care to procure his love and delight in her.  
Next he commends her from her hair, which he says is like a flock of goats, that appear from mount Gilead, whereby are understood her holy thoughts rightly ordered, as virgin's hair uses to be, proceeding from a Sanctified heart, as hairs do from the head, the chief part of the body, and rising upward by heavenly desires and contemplation; and therefore compared (as is said) to a flock of goats who delight to climb and seek to high and steep places, and therefore are said to appear from mount Gilead, a goodly and high mountain of pasture, whereof we read, Numb. 32. 1. Others understand by her hair the multitude of common Christians, by external profession holding to the head, yet some whereof oft fall off, and others are cut off by excommunication.   

Verse. 2. Thy teeth are like a stock of sheep that are even shorn, which came up from the washing, whereof every one bears twin, and none is barren among them, 3. Thy lips are like athread of scarlet, and thy speech is comely; thy temples are like a piece of Pomegranate, within thy locks, 4. Thy neck is like the tower of David, builded for an armoury, etc.  
Thirdly, he commends her from her teeth, the comeliness and beauty whereof in the natural body consists in these two things, to wit, that they be even and white, and therefore he compares them to a flock of sheep, that are even shorn, and are white; being newly come up from the washing, by which are understood in the mystical body of Christ's church, her faithful and godly pastors, who 1 as the teeth cut and prepare the food for the nourishment of the body, so do they divide the word aright, and prepare food for the nourishment of the soul, as also 2. as these are like an even shorn flock, so this signifieth how pastors should agree in one harmony of truth and unity, 3. And as the teeth are white in colour, so should pastors be holy and spotless in conversation: & lastly, as the church's teeth are like a flock of sheep whereof every one bears twins, and there is none barren amongst them; so should pastors labour to be fruitful by the immortal seed of the word to beget and bring forth many children to God.  
Fourthly, he commends her from her lips, which are for a twofold use, 1. For the expression of love by kissing, as we see, C●nt. 1. 2. and, 2. For help of articulate and comely speakking, (and therefore he subjoins, that her speech is comely.) And therefore her lips (here compared to a thread of scarlet) does signify, 1 Her servant love to Christ, and that submission and obedience that flows therefrom, spoken of, by kissing the Son, Psal. 2. 12. as also her holy and comely speech, here mentioned, both in prayer and praising God, and edifying likewise her neighbours; showing thereby, (as it is said of the virtuous woman) that the law of Grace is in her lips, and that the same proceeds from a heart purged by faith, in Christ's blood, which makes it to be, as if it were of a red or scarlet die. 3 Her lips are the delivery of the wholesome doctrine of her teachers, precious like scarlet, and teaching Christ crucified, by whose blood we are saved, and drawn like a wel-spun thread out of holy Scripture.  
Fifthly, He commends her from her temples or cheeks, the seat of shamefastness or blushing, which he compares to a piece of pomegranate, that is reddish, betokening thereby her chaste modesty, and blushing, if she do any thing amiss, or be rebuked for the same; and therefore is not impudent (as many are) in sinning, and of a whorish forehead, that cannot be ashamed; nor yet impatient or careless for rebuke. And this her shamefastness and modesty are these rows of Jewels, wherewith her cheeks are made comely, as is said before, cap. 1. 10.  
Sixthly, He commends her from her neck, which is straight and comely, and is like the Tower of David, builded for an Armoury; signifying thereby, that being united to her head by faith, as the neck joins the head with the rest of the body, her carriage accordingly is upright and holy, not stooping, neither to sin's slavery, against which she is armed with the whole armour of God, spoken of, Ephes. 6. nor yet basely bowing down to the love of earth and earthly things, but as she is exhorted, Col. 3. 1. being risen with Christ, she seeks those things that are above, where Christ sits at the right hand of his Father.  
Seventhly, He commends her from her two breasts, being both full and white, and therefore compared to two young Roes, that are twins, and feed amongst the Lilies; which breasts in women, are 1 for ornament and delight, as we see, Prov. 5. 19 as also, 2 for use and nourishing of Infants, as we see, Psal. 22. 9 Even so these two breasts of the Church, (which are the sound doctrine of the Old and New Testaments) ments) are the only true and greatest ornament, that any Church has, which makes her truly glorious; and therefore Rev. 12. 1. the Church is said to have her crown of twelve Stars, which is the doctrine of the twelve Apostles. As also, it is out of these two breasts only, that she gives unto her children, as Peter says, the sincere milk of the Word, whereby they do grow, 1 Pet. 2. 2. and out of them (as Isaiah speaks) God's children are exhorted to suck only this milk, and to satisfy themselves with the breasts of her consolation, Isai. 66. 11. all other milk of human invention and error, being but poisonable and deadly; and if an Angel from heaven should, besides these two breasts, offer or obtrude any other milk, or preach any other doctrine, as the Apostle says, let him be accursed, Gal. 1. 8. These two breasts are also said to be like two young Roes, because they are full of vigorous sap and sweet nourishment, as young Roes are, that feed in a pleasant pasture; and are like twins, by reason of their mutual agreement, in one and the same heavenly truth of doctrine. And thus from seven particular parts, (the number of seven being the number of perfection, as we see, Rev. 5. 6.) having commended her, he thereby shows her beauty and comeliness to be complete and perfect.  

Observations.  
1. Seeing grace makes the Church to be so fair and beautiful, and so lovely in Christ's sight, that by prefixing the particle, [Behold] he admires, as it were, the same, and calls others with him to behold and admire the same; as the Queen of Sheba admired Solomon's glory and wisdom, when she saw and heard the same; nothing therefore more than this should inflame our hearts, to seek after grace and godliness.  
2. First he commends her from her faith, which he calls her eyes, and which he compares to doves eyes: Therefore we see the woeful estate of the soul, that wants faith; to wit, that it is blind, and therefore no marvel that it be misled by Satan, and o●te● stumble and fall, nor can discern things aright; and therefore as the blind desired, that Christ would open their eyes, such likewise should beseech Christ to open their eyes, with that eyesalve of his Spirit, and give them true faith, that they be not like blind Moles, grovelling only in the earth, and going on to their endless destruction.  
3. By the commendation of the Church's well ordered or dressed hair, her lips and comely speech, her temples of bashful cheeks, and her straight and seemly neck; we ought to learn the things signified hereby, that our thoughts arising from purified hearts, should be holy and heavenly, ou● words savoury and edifying, our actions godly, joined with humble and bashful modesty, and our whole carriage and conversation righteous and upright.  
4. By the commendation likewise of her teeth and breasts, Pastors should learn to be prudent and skilful, to divide the Word aright, holy in life, and fruitful in begetting and bringing forth many to Christ; and to feed God's children only with the breasts of the holy Scriptures, and the milk of sound doctrine out of the Old and New Testament; and being the Church's breasts, they should not be dry breasts.    

Vers. 6. Until the day break, and the shadows fles away, I will get me to the mountains of myrrh, and to the hill of frankincense. 7. Thou art all fair, my love, there is no spot in thee.  
Some think these words to be the words of the Church of Christ, showing in time of temptation or trouble, until comfort arise, whither she will go by prayer, meditation, and confidence; to wit, to Christ her Bridegroom, who is to her as a fair and firm mountain, full of all sweetest, odoriferous, and most pleasant spices. Others expound these words, still to be the words of Christ, who, Until the day break, and the shadows flee away; that is, till the day of general Judgement, (as has been shown, cap. 2. 17.) as he has praised his Church hitherto, so here he promises to be with her by his spiritual presence, to the end of the world; and which he calleth here a mountain, (as she is oftimes in Scripture called, the Mountain of the Lord, and compared to Zion) in respect of her holy calling, advanced above others of the world; and of her heavenly disposition, rising in her desires and delights, above the earth and earthly things; called also here Mountains of myrrh and frankincense, because of the sweet and savoury prayers and praises, that she continually sends up to the Lord in her members, with other such spiritual sacrifices, made acceptable through Christ his mediation.  
Which promise he concludes, with a repetition again of her praise in general, of perfect beauty, which requires these three things; 1 Integrity of all the parts, none wanting. 2 Due proportion one with another. 3 A good complexion and constitution of all. Which praise he utters, to show his delight in her to be so great, that he cannot sufficiently commend her. And further, the more to confirm and comfort her against all her fears and infirmities, he tells her, that there is no spot in her; from whence Paul seems to draw his alike speech, Ephes. 5. 27. not that she is this in herself, nor yet as she is here in this life; but as she is by acceptation before God, and in Christ washed and sanctified, and in respect of her future condition.  

Observations.  
1. In all troubles and temptations, we see the comfort that Christ's church has, and all her true members; to wit, according to his promise, that he shall be with them, even when, to their own sense, and judgement of others, he seems to have forsaken them.  
2. Here is another comfort also that the godly have, in the dark and longsome night of trouble, that at last the break of day shall come, and all their troubles, like shadows, shall flee away and depart.  
3. But if we would be truly partakers of Christ's comfortable presence, at all times with us, we must be like those Mountains whereof he speaks, by a heavenly disposition, and a holy and firm confidence, smelling sweetly by grace in our hearts, and by mortification, and the holy exercises of a godly conversation.  
4. Seeing Christ's delight is so great in his Church, and her spiritual beauty, that he cannot (as it were) sufficiently commend the same, repeating it so oft; how great should our mutual delight be in him, and his service and obedience.    

Vers. 8. Come with me from Lebanon, (my Spouse) with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the Lion's dens, from the mountains of the Leopards.  
In these words, our Saviour having cleansed and beautified his bride, he invites her here to follow him, and to separate her from the society of the wicked, and conformity with them, who are but as barren trees in a wild forest, or father cruel & untamed beasts, who resort in hills or dens, as Lions and Leopards, whereunto the wicked are compared to the Lion's for cruelty, therefore says David, My soul is among Lions. Psal. 57 4. And again, speaking of the wicked man (whom he so calleth thrice altogether) he saith, He lieth in wait secretly, as a Lion in his den to catch the poor, Psal. 10. 9 And again, Like a Lion that is greedy of his prey, and as it were a young Lion, lurking in secret places, Psal. 17. 12. And therefore, when he prayeth to be delivered from his wicked persecutors, he saith, Save me from the Lion's mouth, Psal. 22. 21. And again, Save me from all them that persecute me, and deliver me, Psal. 7. 2. lest he ●ear my soul like a Lion, rending it in pieces while there is none to deliver. In like manner, the wicked are compared to Leopards, that haunt the mountains; 1 Because of their being full of spots, and all sorts of indelible or incorrigible vices; therefore says the Prophet to the wicked, Can the Aethiopian change his skin, or the Leopard his spots▪ Jer. 13. 23. then may ye also do good, that are accustomed to do evil. 2 They are compared to Leopards, both for craft and cruelty, who use craftily to couch and hide themselves, that without being seen, they may observe and catch their prey; see examples hereof, Exod. 1. 10. Matth. 2. 7. therefore says the Lord by his Prophet Hosea, Therefore I will be unto them as a Lion, and as a Leopard by the way will I observe them, Hos. 13. 7. And again, the Prophet Jeremy speaking of the enemies that he should bring against his people for their sins, and what they should do unto them, says, That as a Leopard they should watch over their Cities, Je●. 5. 6. 3 The wicked are compared to Leopards, because of their swiftness to all wickedness, as we see, Habac. 1. 8. where it is said, That the Chaldeans horses that should come against Jerusalem, should be swifter than the Leopards. And so in like manner it is said of the wicked, That as they have a heart that deviseth wicked imaginations, so they have feet that be swift in running to mischief, Prov. 6. 18.  
Lebanon also, whereof mention is made here, sometimes is praised and taken in good part, as Hos. 14. 6, 7. from the sweet smell of odoriferous spices, flowers, herbs, and vines, that grew there; so also, in this same chapter, vers. 11. 15. and 5. 15. etc. Sometimes it is taken in a worse part, as a place where wicked enemies of God's people had their habitation, as Judg. 3. 3. to wit, the Philistines, Canaanites, and Hivites, etc. in which sense it seemeth to be taken here, when the Bridegroom calleth his Bride to come with him from Lebanon.  
Amana, (otherwise called Abana) is also a mountain in Syria, whereof the valley and river at the foot thereof took the name, as we see, 2 King. 5. 12.  
Shenir likewise, which the Sidonians call Syrion, (as we have, Deut. 3. 9 and Psal. 29. 6.) and Hermon, were those mountains, which were of old possessed by Og King of Bashan, and after by the Israelites. It is then from these places that were inhabited by wicked men, and in respect thereof; which were like mountains of Leopards, and dens of Lions, that the Bridegroom calls his Bride: As he saith to his people concerning Babel, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Rev. 18. 4.  

Observations.  
1. We see the duty of all such, who are washed from their spots, and made fair and clean by Christ, not to continue any longer in sin, but to forsake the same, and all wicked society, who like spotted Leopards, delight therein, and to follow Christ with the Apostle, (1 Cor. 11. 1.) by the imitation of a holy life, that he may be our pattern on earth, who is our patron in the heavens. And when any Church leaves Christ, and he it, as Rome, we should leave it also, and follow Christ, chiefly when it turns to a den of Lions and Leopards.  
2. We see that sin changes men to beasts, as Dogs and Swine, Foxes and Wolves, Lions and Leopards, and makes them of no better account with God, nor the Godly.  
3. We may perceive the happiness of the death of gods Saints, that frees them from being any more amongst such, and places them in the blessed society of God, his Saints and Angels for ever.    

Vers. 9 Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck.  
From this verse to the last, the bridegroom proceedeth in the larger commendation of his bride: and first, that her beauty is such that it hath ravished his heart, see, Pro. 6. 25. Which to show the truth and vehemency of his affection towards her, he repeateth twice, and sho weth how the eye of her faith that looks only to him, and the concatenation of his graces and spiritual ornaments (like a chain) bestowed on her, makes her so amiable, and hath such a wonderful efficacy.  
But if faith be one of her eyes (may some say) which is the other? I answer, that in respect the church is brought in under the person of a woman, therefore there are two eyes ascribed unto her, which two eyes are the eyes of faith, but in respect that there are divers degrees of faith, to wit, a weak faith, and a stronger faith, therefore here he would comfort his Church showing the efficacy even of a weak faith being true and sincere, that it is powerful to ravish his heart, as the trembling touch of the woman diseased of the bloody issue drew virtue out of Christ and got a blessing, as well as the strong hand of Jacob who wrestled for the same, and the dimmest bleared eye that looked up upon the serpent in the wilderness got cure of the fiery stingings as well as the clearest. And of these two degrees of one and the same faith, as of the stature and strength of one and the same person in infancy and riper age, doth the Apostle speak, saying that the Gospel is the power of God to salvation, unto every one t●… believeth, adding this reason, that the righteousness of God is revealed in it, from faith to faith, not speaking, as if there were two faiths, but one and the same, but a weaker increasing to a stronger.  
Next to the solution of this doubt, and the better clearing of these words, we have a new style which she receives, he calling her his sister, etc. Which is, 1. In respect of his incarnation, whereby God became like one of us, and he took upon him our nature (as the Apostle shows) and was made like to us in all things (sin only excepted) Heb. 2. 16. 17. That he might be a merciful and faithful high Priest in things pertaining to God to make reconciliation for the sins of the people. Of whose incarnation as Adam after his fall heard with great comfort, and the rest of the patriarches, Gen. 3. 15. (mentioned, Heb. 11, 13.) so likewise Moses, (and the Prophets after him) Prophesied, saying, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, Him shall ye hear in all things whatsoever he shall say unto you, Act. 3. 22. Matth. 1. 23. Therefore shall his name be Emmanuel (says the Prophet,) which being interpreted is, God with us; this union of our humane nature Hypostatically with his divine nature into one person, being the basis or foundation of that mystical union between him and his church here by grace, and of that celestial union which we expect with him hereafter in glory.  
2. She is called his sister, in respect of her adoption, Rom. 8. 14▪ being through Christ the child of that same heavenly Father, as Christ is himself, though after a divers manner, he being the son of God by nature and an eternal ineffable generation, Gal. 4. 45. And she the child of God by grace, and merciful adoption, and therefore a heir, and coheir of that same inheritance of glory with her elder Brother whose sister she is, the Lord Jesus Christ.  
3. She is called his sister in respect of Sanctification, or the new birth, Rom. 8. 15. whereby as by her natural birth she was the child of Satan, whose image she bore, so by her new birth she is the child of God, 1 joh. 3. 9 and so a sister to the son of God, whose image she now bears, and therefore it is said by the Apostle, for both he who sanctifieth and those who are sanctified are all one, Heb. 2. 11. For which cause he is not ashamed to call them brethren, as also so sayeth our Saviour, Matth. 12. 50. Whosoever shall do the will of my father which is in Heaven, the same is my brother, my Sister and Mother.  
But why is this redoubled, (thou hast ravished my heart?) I answer, this is used in Scripture, in prayers, as Matth. 27. 46. to show thereby their fervency, in Prophecies us, Gen. 41. 32. to show thereby the certainty; and in simple narrrations as here, to show thereby the vehemency of affection, as is before touched.  

Observations.  
1. We see the admirable efficacy of faith, that it ravishes Christ's heart, than which no greater comfort can the soul have, and therefore it ought diligently and earnestly be sought after, and the retribution which he craves again of us is, as is said, Pro. 23. 26. My son give me thy heart, and let the same be ravished by his excellency, and matchless love that he has carried to us.  
2. In respect that he says, that with one of her eyes she had ravished his heart, that is, by her true, though a weak faith, not having yet made that progress from faith to faith: this is a singular comfort to all such, who have but a weak faith, provided they have the same in sincerity, or any other saving grace, and use the means carefully that the same may grow.  
3. Seeing it is the honour of Christ's church and every true member thereof to be Christ's brother or sister, and consequently the child of God who is King of kings, and heir of the kingdom of glory, what great encouragement is this to Sanctification and doing of Gods will, and that we should labour to be like him; who disdained not to be like to us. Also, if he be our brother, how should we love him, and as Abraham said to Lot, there is nothing that should make a strife, or the controversy whereof Hosea speaks between us. Hos. 4. 1. Moreover being to us, both our brother and husband (●s Adam was to Eve) we may be assured of his love, ●nd all both brotherly and husbandly care and kindness, which on our part with all sisterly and spouse-like duty we should requite.  
4. This is likewise a great comfort unto us, that Christ is our brother: for as Ruth said to Boaz, Ruth. 3. 9 spread the skirt of thy garment over me, for thou art a near kinsman; so much more may the believing soul say to Christ, spread the skirt of the garment of thy righteousness and mercy over me, for thou art my near brother, and as to our comfort he declares that has done the some unto us, Ezek▪ 16. 8. Also, this is a great comfort that we have a brother such a favourite in heaven, as Joseph was in Egypt; and lastly, this should teach all men, not to wrong good Christians who are Christ's brethren and sisters.  
5. We see that he joins these two together, as the ravishers of his heart, her eye, and the chain of her neck, (whereof we spoke before, Cant. 1. 10.) and therefore we see where true faith is, it is never without the spiritual ornaments of other saving graces, as we see Ezek. 16. 11. Which makes the king's daughter glorious within, and to shine also without by a holy conversation.  
6. If Christ's church be his spouse, we see here, 1. Her royal dignity, as before her descent, 2. Her near conjunction, 3. Her great benefit, being accepted with all her debt, whereof there is no suing thereafter from her, and a communion of all his goods; and, 4. Her spouse-like duty, to love him, be chaste, fear, obey, and in all things seek to please him.    

Vers. 10. How fair is thy love, my sister, my spouse 〈◊〉 how much better is thy love than wine! and the smell of thine ointments than all spices!  
In this verse, 1. He praises her love, and prizes the same to be better than wine and, 2. He compares the smell of her garment, to the sweet smell of Lebanon.  
The word in the original is in the plural number, Loves to show thereby the plentifulness of the Love of God's church and elect ones to him who so plentifully and above all measure has so loved them, which plentiful affection, and the fruits thereof (comprehended also under this word loves) he declares is most pleasant and acceptable in his sight, as is said, Psal. 133. 1. Of the unity of brethren, how good and how pleasant it is for brethren to dwell together in unity; good and pleasant there being joined together, as fair and better than wine, in setting forth the churches love to Christ is joined likewise here: and what is meant by wine, and how such a holy love as is spoken of either here or there, is better than wine, I refer to that place, Cant. 1. 2.  
Follows, (and the smell of thine ointments then all spices,) whereby is employed that as Christ the head of the Church is anointed (as his name imports) unto a threefold office, and with the oil of gladness above his fellows; so likewise is his Church, of which unction John speaketh, 1. Joh. 2. 20. and the Psalmist, Psal. 133. 2. and which unction is said here to give a smell, better than all the sweetest spices whatsoever, which were either used (as we read) for a holy use, and to make a holy unction, Exod. 30. 34. or for a civil and more common use, as Esth. 2. 12. and were counted a fit present, or royal gift for Kings, 2 Chron. 9 9 and Matth. 2. 11.  

Observations.  
1. If Christ so highly prise and praise our love to him, which is so due, and so little profitable to him, as we see, Psal. 16. 2. then how should we labour to abound therein, and have our hearts inflamed therewith.  
2. Before, Christ spoke of his Church's faith, vers. 9 and now he speaks of her love, so that where the one is, there must the other be likewise, and where love is, there must be obedience; according as he says, If ye love me, keep my commandments; which serves to show now, how rare the love of Christ is.  
3. With love here there is joined a sweet smell, as of precious ointments: Even so, where the love of Christ is in the heart, there must be (as has been said) the sweet smell of a sanctified life, whereby we become a sweet savour to God in Christ, and afford to others a sweet smell of good example, as the Apostle speaks, 1 Cor. 11. 1. whereby, as our Saviour shows, men seeing our good works, are made to glorify God our heavenly Father; which (alas) few do, but rather the contrary.    

Vers. 11. Thy lips (O my Spouse) drop as an hony-comb, honey and milk are under thy tongue, and the smell of thy garments is like the smell of Lebanon.  
Here in this verse, there are two things highly praised in the Bride of Christ; 1 her speech; and 2 the smell of her garments: the former of which is declared to be both sweet like honey, as also wholesome and nourishing like milk, as is said, Prov. 12. 18. The tongue of the wise is health; and Jo● 23. 12. they are said to be more esteemed, than necessary food. These two, being the two things wherewith the land of Canaan did abound, and which, as they did show the goodness of that land, so these two, the dropping of her lips as honey combs, and honey and milk under her tongue, shows the goodness of her heart, from whence these proceed, for out of the abundance of the heart, the mouth speaks; and a good tree is known by the goodness of the fruit. The heart than furnishes first to the tongue, and thence from the store of grace in the heart, Eccles. 10. 12. there is a store of gracious words, which are called, honey and milk under her tongue; which it again furnishes unto her lips, wherein (as is said of the virtuous woman) the law of grace is; and they again, (like the gainers with their talents) drop this honey on others; that as by Jonathan's hony-comb, 1 Sam. 14. 27. they may get enlightening and edification; or, as the Apostle speaks, her speech may be such, as may minister grace to the hearers, Ephes. 4. 29. Whose speech in like manner is compared, not to a lavish gushing out, but to a dropping of a honeycomb; to show, as is said, Prov. 31. 26. that, like the virtuous woman, she opens her mouth wi●h wisdom, speaking her words in due season, and with discretion and moderation, and not as Solomon speaks of a fool, Prov. 29. 11. saying, A fool uttereth all his mind, but a wise man keepeth it in till afterwards, Eccles. 10. 14. And again, A fool is full of words, but the tongue of the wise useth knowledge aright; whereas the mouth of fools poureth ou● foolishness, Prov. 15. 2.  
In the next words, he commends the sweet savour of her garments, to be like the smell of Lebanon, Hos. 14. 6. whereby is not meant her bodily clothing, for many of God's dearest Saints, like Lazarus, and the two Witnesses spoken of in the Revelations have been but poorly clothed; yea, as the Apostle speaks, Heb. 11. 37. they have wandered about in sheep's skins, and goat's skins, being destitute, afflicted, tormented, of whom the world was not worthy. But thereby is understood her spiritual clothing, whereby the King's daughter is all glorious within, Psal. 45. 13. And that woman in the Revelation is said to be clothed with the Sun, Rev. 12. having, as the Apostle speaks, put on the Lord Jesus, Rom. 13. 14. This is also that garment spoken of by Ezekiel, Ezek. 16. 10. of broidered work, fine linen, and silk, that the Lord put upon his Spouse, being throughly washed; and that white raiment, which the Lord Jesus advises the Church of Laodicea, to get from him, that the shame of her nakedness might not appear, Rev. 3. 18. and, as is said, Rev. 19 8. which was granted to the Lamb's Bride; to wit, That she should be arrayed in fine linen, clean and white, which is the righteousness of the Saints, imputed unto her in justification, and inherent likewise in her by sanctification; the one being like Esau's vesture, wherein Jacob got the blessing; and the other like Joseph's party coloured coat, which he got from his father; and whereof it is said, Rev. 3. 4. Thou hast a few names in Sardis, which have not defiled their garments; and they shall walk with me in white.  
The savour of these garments is said to be as the smell of Lebanon, which was a hill near to Hermon, where there did grow such sweet and aromatic trees, herbs, and spices, that they gave such a smell, (as we see, Hos. 14. 5.) that the passers-by were alured and delighted therewith. This smell therefore Christians give, when by a holy life and conversation, they make their light so shine before others, that they glorify God their heavenly father; and when like the wise Virgins, by the oil of grace, their lamps are both burning and shining; and thereby they delight and draw others, to follow their good example. Whereas on the contrary, wicked professors send forth a most noisome, pestiferous, and infectious smell, which, like that of Sodom, ascends into God's nostrils, provoking him to wrath, vexes the godly, like Lot, and scares many from the profession of the truth, but allures none.  
This fragrancy the godly have from Christ, as we see, Psal. 133. 2. and from the sweet unction of his Spirit, Ezek. 16. 9 who (as the Apostle says) has given himself to God for an offering of a sweet smelling savour, Ephes. 5. 2.  

Observations.  
1. We see here a strange alteration, that grace makes in the godly, that whereas by nature (as the Psalmist speaks) the poison of asps is under their lips, and their mouth is full of cursing and bitterness, cited Rom. 3. 14. by grace, their lips drop as the hony-comb, and honey and milk are under their tongue. Before, they were of polluted lips, (as Isa●. 6. 5.) but when the coal of grace hath touched them, they become purged.  
2. Seeing the lips of the godly drop forth honey to those that hear them, even such speeches, that (as Ephes. 4. 29.) minister grace to the hearers. O what a benefit is it to converse with the godly, by whose company and conference they may receive such good: As on the contrary, what danger, detriment, and grief is it, to converse with the contrary, under whose tongue the poison of asps is, and itself a world of wickedness, (as James calleth it) setting on fire the course of nature, and is set on fire itself of hell, Jam. 3. 6.  
3. But, (as our Saviour speaks) seeing out of the abundance of the heart the mouth speaks; if we would have our lips to drop like the hony-comb, let us labour to have our hearts purged of that root of bitterness, that is naturally therein, & to have them sweetened by grace; and then the good man, out of the good treasure of his heart, will bring forth good things.  
4. With lips dropping like the hony-comb, a sweet smelling garment of a holy conversation must be also joined, works with words, and practise with profession; for it is not the honouring with the lips, that the Lord accepts, except both heart and hand be joined therewith.    

Vers. 12. A garden enclosed is my sister, my spouse, a spring shut up, a fountain sealed.  
Here by two new similitudes, he sets forth her praise; the one is of a garden enclosed, the other is of a spring shut up, and a fountain sealed. First then, the church is compared to a Garden;  
1. Because as a garden is taken out of common and waste ground, to be appropriate to a more particular use; so is the Church, out of the mass of Mankind, to be the Lord's peculiar; and it is he only, who makes us so to differ.  
2. In a garden, no rare or good thing comes up naturally of itself, but what is sown or set; even so, nothing that is good, no, not to will, have we of ourselves, but what is sown or set by the hand of that heavenly Husbandman, Joh. 15. 1.  
3. For such sowing or setting, the ground must be digged, purged, and prepared; and so must our hearts for the good seed of the Word, and the plants of grace.  
4. In a garden, nothing uses to be sown or set, but what is useful or delightsome, even so is all grace that is sown in the heart.  
5. In a garden there is great variety of flowers, herbs and plants, etc. And so there is great variety both of edifying gifts, and saving graces in the church of God, all for the good of the whole body and every particular member thereof.  
6. No garden wants its own weeds unto which nature is a kind mother, and therefore must be purged, dressed, and kept clean; even so none wants their own infirmities, which our natural corruption brings forth and nourisheth, and therefore great need is there, of mortification, vigilance, and prayer, with all such means whereby the heart may be purged, and kept clean.  
7. Of all places men take most delight to walk in their gardens, and so does Christ Jesus to walk in his Church, Rev. 2. 1. Psal. 87. 2. & 132. 13.  
Next, this garden is called, a garden enclosed, Psal. 125. 2. 1. In respect of distinction, as Goshen from the rest of Egypt, 2. Of protection, as the Lord in Zechary speaks, being as a wall of fire about her, Zech. 2. 5. or as he says in Isay, Isa. 27. 3. I the Lord do keep it, I will water it every moment, lest any hurt it, I will keep it night and day.  
3. In respect of privilege or appropriation, Psal. 80. 12. Job. 1. 10. Because that none others are partakers with her of those heavenly graces which she receives from Christ, but her true members, and elect, how soever others may be partakers of the means, and make a great show of verbal profession, as if they were the Church, 4. In respect of her chaste carriage and reservation, keeping herself only to Christ, 2. Cor. 11. 2. So that there is no entrance to any in her heart beside him, she loveth, obeyeth and worships him only, not going a whoring after any other, so that of her it may be said, Paret et patet uni, nothing enters in it from without, but what comes from the heaven above.  
The second thing whereto he compares her is, to a spring shut up and a fountain sealed, where we see these two joined, a garden, full of pleasant plants, and lest any thing should wither, or want moisture therein, here we have a fountain or spring sealed up, that thereby as he speaks in Isay, he may water it every moment, Isay. 27. 3. Therefore is the godly man compared in the first Psalm to a tree planted by the river side. And it is to be noted that he speaks not of waters, but of a spring never deficient, or a fountain that still abounds, and yet though they abound so (as our Saviour speaks, Joh. 4. 14.) that who drinketh thereof they shallbe unto him a well of water springing up unto eternal life; yet, they flow not forth of the garden, but are shut up and sealed, so that none are watered by them but those plants of this garden, which our heavenly Father has planted.  
The waters of this spring or fountain whereby the plants of God's garden are watered, as the four rivers that watered the earthly Paradise, are either those of God's holy word, by which faithful pastors water the Lords garden, as Paul speaks saying, that he planted and Apollos watered, which in the external sound or Ministry they flow out unto all, yet in the inward power and efficacy they are sealed, and extend only to Gods elect; or else these waters are those living waters, or that water of life which Christ only gives himself, and none else is able to give, and those are the refreshing and comfortable graces of his holy Spirit, whereby the soul is moistened and the Christian made fruitful unto eternal life.  
Now this fountain is said to be sealed, signifying thereby unto us these two things, 1. The confirmation of grace to Gods elect, and that they shall never fully nor finally fall away therefrom, in which sense the word sealing is used, Jerem. 32. 10. and Eph. 1. 13. 2▪ It signifieth the participation of grace and reservation thereof to them only; as, that which is sealed is not communicate with others, nor known to any but such as the same concerns, in which sense, the word sealing is used, Isay. 8. 16. 3 It signifieth the Lord's preservation and surety of his Church in common dangers and calamities, as we see, Rev. 20. 3. Matth. 27. 66. and his continual having them in remembrance, as Job speaks of sealing, Job. 14. 17.  

Observations.  
1. If we be as a garden or plot of ground severed from common use to the owners particular use and delight, then let us walk as such, and not conform ourselves (as we are exhorted, Rom. 12. 1.) to the present world.  
2. This is a great comfort unto us that we are the Lords garden, for as a man has a care of his garden & delight theretherein, so the Lord will have a care of his church, even in her greatest extremities.  
3. This also serves for our humiliation, that being the Lords garden, it is he only who makes us to differ from others, and we have nothing that is good or savours of grace in us, which is not his sowing, planting and watering and who gives also the increase.  
4. Seeing his church is a garden shut up, let us therefore make our heart's patent only to him, as we have, Psal. 24. 7. and shut up from Satan's entry, the world, and all sort of wickedness.  
5. The church also being a fountain sealed up, or a spring shut up, we see that this is proper only to God's church and Christ's elect number, to have saving and indeficient grace; into which property none others have any share, for it is shut up from them, as the rain was in the clouds so long in Elias and Ahab's time, and flows only and falls on the elect, as the dew did on gideon's fleece when all the ground beside was dry, and what ever their share be in other things, yet happy are they who have their share in this.    

Vers. 13. Thy plants are as an orchard of Pome granates, with pleasant fruits, Camphire and spikenard. 14. spikenard and Saf●on, Calamas and cinnamon, with all trees of Frankincense, Myrr hand Aloes, withal the chief spices.  
From the commendation of this garden, he condescends next to the praise of the plants that grow therein, as in the Eden of God, and are watered by the fountain and wellspring of grace, which are not common or ordinary plants of small esteem, but are all sweet, fragrant, and precious, replenished themselves with saving graces, as a Pomegranate is with grains or kernels, and bringing forth sweet fruits of new obedience, which is like most odoriferous, sweet smelling and precious spices, to the glory of God and the good example of others, whereby we may see that of all the goodliest gardens that ever was, or can be imagined, this is the first, surpassing all others, quantum lenta solent inter viburna cupressi, and showing how far the church of Christ and true members thereof in excellency surpass all other societies.  
By these goodly plants than are meant all the faithful, transplanted out of the first Adam, by the merciful hand of that heavenly husbandman, and planted in Christ Jesus the true vine; from whom sucking sap, (as the woman diseased of the bloody issue drew virtue) by a true and lively faith, and being incorporate in him they bring forth the good fruit of holy obedience: these plants are called, the Lords pleasant plants, Isay. 5. 7. which he has planted with his own right hand, and branches which he has made strong for himself, Ps. 80. 15. Trees also of righteousness transplanted out of nature, planted into Christ by grace, and at last, from grace to be transplanted, to be with Christ in glory, Isay. 61. 3.  
Why also they are compared to Pomegranates has been touched, not being like Hoseas' empty vine, Hos. 10. 1. Or that empty reed which in derision was put in Christ's hand, Matth. chap 27. 29. But because they are replenished with the graces of Gods holy spirit, sweet and delicious to the soul, as the grains of the Pomegranate are to the mouth, yea some of them full with these graces, Act. 6. 3. 5. 8. As a vessel is full, although not full, as the fountain is said to be, and which communicates to others.  
As for the rest, towit, the fruits here spoken of, to insist upon them in particular and show the excellency of every one of them, I mind not; partly because we have spoken of some of them already, Chap. 1. Verse. 12, 13, 14. etc. And specially because by these excellent, sweet, and precious spices, it is the scope of the Holy Ghost only in general to ●how the excellency, sweetness, and pretiousness in God's sight of his own elect, his graces in them, and their fruits of obedience.  
These plants which bring forth such fruits hath the Lord planted in all ages, by the Ministry of his holy Prophets, Apostles, and faithful Ministers, as Paul says of himself, I have planted, and by the wholesome and still waters (whereof David speaks) of pure and heavenly doctrine, Psal. 23. 2. These has he watered, as it is written in like manner, Apollo's watereth: from which planting and watering of the external Ministry, accompanied with the planting of the Lords right hand and watering of his grace, or internal and divine efficacy, as it is also added, but God gives the increase; from hence (I say,) do spring, the saving knowledge of God, unfeigned repentance, a lively faith, a steadfast hope, fervent love, holy Humility, Meekness, and mercy, mortification of the flesh, watchfulness and prayer, sweeter before God, than all the sweetest incense, and such fruits of holy obedience, that in value exceed all the chiefest spices.  

Observations.  
1. Seeing Christ's Church consists of such excellent plants, let every one labour to adjoin himself thereto; otherwise being but as stinking hemlock, fit only for rooting out, and casting into the pit of eternal perdition. As also to be a right plant, replenished inwardly with saving grace, and bringing forth outwardly, the sweet smelling fruits of holy obedience; and not a bastard or degenerate plant, whereof the Lord speaks by his prophet Jeremy, cap. 2. 21. or an empty Vine, bringing forth no fruit; or if any, as the Lord complains, but sour and unsavoury grapes, Isai. 5.  
2. Seeing the godly are the Lords plants in his pleasant garden, which bring forth such fruits; O happy are all those faithful pastors, whose ministry the Lord uses, to plant and water such plants, and to make them fruitful in such excellent fruits. Worthy is this work, and may be called opus operum; glorious is this employment, let blind and profane worldlings think of it as they list; great also is the blessing, and joy that a pastor may have, if he find, that the Lord by him has planted a few, or one of these plants, and great shall be the reward of such planters in heaven.  
3. If the godly be the Lord's precious plants, and his noble Vine, (as in Jeremy he calls them, Jer. 2. 21.) let the destroyers of these plants, and layers of the Lord's vineyard waste, (as the Psalmist complains, Psal. 80.) consider, what fearful revenge abides them, and wrath from the Almighty God hangs over their heads.    

Vers. 15. A fountain of gardens, a well of living waters, and streams from Lebanon.  
In the former verse, Christ called his Church, A fountain sealed up, which doth water all her plants; and here she ascribes all the praise thereof unto him, affirming, that he is the fountain of the gardens, etc. that is, Look whatsoever waters of life is in her, or in any particular Churches, without challenging any part of that to themselves, they flow from him only, as the prime and head fountain, and it is only out of his fullness, that they receive grace for grace, Joh. 1. 16. For, as the Apostle says, It hath pleased the Father, that for this end, in him all fullness should dwell. As the catholic Church then is called a garden, so particular Churches are called here gardens, and Christ is that fountain of the gardens, whose plenty and plenitude is such, that it reacheth itself to the watering of all these Churches, dispersed thorough the world, and all the true members thereof, which are his pleasant plants. The waters of this fountain, being like the few loaves and fishes, which fed so many thousands, and there were twelve baskets full gathered up; or like those waters in Ezekiel, that flowed out of the Sanctuary, so abounding, that they were waters to swim in, and could not be passed over, Ezek. 47. 5.  
Therefore also he is called, a well of living waters, and which sends forth many streams, as those which come from Lebanon. Living waters being such as always do flow, assprings do, and never dry up, opposed to standing waters. So that the meaning is, that the graces and waters of life, which do flow from Christ upon his Church, are such, as can never be dried up, they flow from so bottomless and inexhaustible a fountain; so that albeit he bestow his graces and gifts from time to time, in never so great a measure, yet are they not diminished, but like the widow's oil, superabounds after all vessels are filled therewith. Which waters likewise have these notable properties: 1 They are cleansing, as we see, Ezek. 16. 9 though the stain were never so deep, or the pollution never so great. 2 They are curing, as the waters of Jordan cured the leprosy of Naaman, and as we see, Ezek. 47. 9 3 They are quenching, though the aguish thirst of the soul in temptation were never so great. 4 They are quickening, like those waters in Ezekiel, which wheresoever they came, made things to live. And 5 They are fructifying, as we have in that same place of Ezekiel, vers. 11, 12. and as it is said, Psal. 1. and in the preceding verses of this chapter, making the plants of the Lord's garden like an orchard of pomgranats, with pleasant fruits.  

Observations.  
1. We see the disposition of all the godly, that in a humble and thankful manner, they ever acknowledge, what ever good or grace is in them, that they have it from the Lord, the full fountain thereof, to whom therefore they give the glory and praise.  
2. Seeing Christ Jesus is the full fountain, and wellspring of living waters, and that so graciously he invites all those who thirst, to come and drink thereof, Isai. 55. 1. Let all those who would participate of these cooling, cleansing, curing, and quickening waters, come to this blessed fountain, and seek comfort, refreshment, and grace there only, where it is to be found; and not to any Creature, Saint, or Angel, or other mean whatsoever, not of God's appointment; like those, who leave the fountain of living waters, and dig up pits unto themselves, that can hold no water at all.  
3. These waters are called living waters, as being not only ever scaturient, but likewise because wherever they flow towards a soul, they quicken the same, and, as is said, make the same to live; and where life is, it has a care of the conservation of itself, fleeing and abhorring what is destructive thereto: there is likewise a natural appetite, after that which doth nourish and maintain the same, and it doth manifest itself also, in the proper motions and actions thereof. So that where these things are not found spiritually in the soul, it is a token, that these waters, which are called living, never entered therein.    

Vers. 16. Awake, O north-w●…d and come thou south, blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.  
Upon the Churches humble and thankful acknowledgement, that all the graces or goodness that is in her, or any member of hers, flows only from him, as the full fountain, and the inspiration of his holy Spirit; Therefore our Saviour, in the first part of this verse, sendeth as it were his Spirit more plentifully and powerfully yet, to breathe upon her. Such is the fruit of thankfulness for benefits received, and the right using of the same, as it is said, habenti dabitur. And in the second part of the verse, is the Church's invitation of Christ, upon this increase of his grace in her, to receive a●…d enjoy the holy fruits thereof.  
In the first part then of this verse we have, 1 The mission of the holy Ghost to his Church, under the name of north and southwind. 2 The work of the Spirit, which is Inspiration, under the word of blowing on hisgarden. And 3 The end wherefore, that her sweet fruits of holy obedience may more abound, and her heavenly grace may more be manifested, under these words, That the spices thereof may flow out.  
Having then spoken before, why the Church is compared to a garden, and in this place is called, His garden, both by right of creation, and acqui●tion at a dear rate; We have to consider, 1 Why the Spirit that blows on this garden, is compared to wind; to wit, because of alike properties.  
1. The wind has a purging power of the air, and therefore is called Nature's fan; and so has the Spirit, to purge and cleanse the soul.  
2. It has a cooling quality, and so has the Spirit, both to abate burning concupiscence, and to comfort the scorching of trouble and temptation, or Satan's fiery darts.  
3. It has a clearing property, dispersing clouds, and causing serenity; and so has the Spirit, to disperse the clouds of temptations, and make fair weather in a perplexed conscience.  
4. It has a piercing force, being subtle, and searching through every narrow cranny; and so has the Spirit, as we see, Act. 2. 37.  
5. It has a thawing quality; and so has the Spirit, to thaw our frosty and cold hearts, and dissolve them, as it were, into a flood of tears.  
6. It has also a drying and ripening property; and so has the Spirit, to dry up the filthy issue of our sinful humours, and ripen us like wheat for the Lord's harvest.  
Next, there is two winds here spoken of, or a wind from two arcts, the North and Southwind, which though they seem contrary one to another, yet herein they agree, that both are necessary for the garden and Church of Christ. The Northwind than first, is cold, sharp, and nipping; and the south-wind warm, comfortable, and cherishing: Even so the Spirit, sometimes humbles, and makes one like a low valley, and sometimes raises the soul with comfort, and makes it as a high mountain; or, as is said, Psal. 107. 26. sometimes they mount up to heaven, and again they go down to the very depths. And to this end is God's wisdom suitable in the outward means, some being Boanerges', to cast down, and some the sons of consolation, to raise up; that by and in these ordinary means, the Spirit may blow accordingly.  
The method also is to be considered, that is here used, speaking first of the northwind, and then of the south, to show unto us, that till first the Spirit of God humble us by the Law, and sight of our misery, we can never expect, that he will be as a southwind to us, to comfort us by the Gospel, and give us a true sense or assurance of the Lord's mercy.  
Thirdly, the operation of the Spirit, is called and compared here to blowing:  
1. Because as the wind blows freely, and where it lists, so does the Spirit, Joh. 3. 8.  
2. The blowing thereof is not seen, but felt; and so is the working of the Spirit, by making a strange change; see Ezek. 37. 9  
3. It blows not ever alike, but sometimes more mightily, sometimes more softly, and sometimes not sensible at all; even so does the Spirit, and therefore in this place is bidden awake.  
4. While it blows so mightily, it bears down all before it, whether turrets or trees, so that nothing can withstand it; even so, sometimes the Spirit works so powerfully, that it casts down all strongholds, and overcomes greatest enemies, and most wicked sinners, as we see in the conversion of Manasses, and Paul, etc.  
5. When it blows softly on a garden, it not only furthers the growth thereof, but conveys sweet smells to the brain; even so does God's Spirit by his breathing, further the growth of grace, and conveys sweet comfort to the soul.  
6. The blowing also of the wind, by filling the sails of ships, carries them forward to their haven; and so does the working of God's Spirit on the soul, and filling the same by grace, carry forward the same to the haven of eternal happiness.  
7. Men observe the wind, and the blowing thereof; and so should they the operation of the Spirit, and the efficacy of the same, with the access and recess thereof.  
Fourthly, the end of this blowing of these winds, on his garden, is, That the spices thereof may flow out, whereby are understood God's graces, which, like spices, are precious, pleasant, and odoriferous to the godly soul, and in it to God also, whose gifts they are; and for them, the soul also is odoriferous to him; and which graces oftimes, lie like fire under ashes in us, till the Spirit blow, and then they are said to flow out, which is not by minoration, or departing from us, but by emanation in their sense to us, and fruits and evidence towards others; as faith is seen by works, like that of Job's patience, Noah's constancy, Joseph's continency, Moses' fidelity, Phinebas' zeal, and the like graces in holy men, by their holy examples, which for imitation, (as the Apostle speaks 1 Cor. 11. 1.) they did leave behind them. Which blowing of the Spirit likewise, for this end, is ordinarily by the blowing of another wind; to wit, the preaching of the Gospel, as we see the same so compared, Rev. 7. where when the Lord denounceth, that the course of the blessing of the Gospel should be stayed, John seeth in a vision four Angels, holding the four winds that they should not blow.  
In the second part of the verse, follows, upon the excitation and increase of his graces in her, for the end aforesaid, the Church's invitation of her Beloved, to come to his garden, and eat his pleasant fruits; by which coming is not to be understood, that he was absent from her, but that she desires a more full and familiar presence of him: For, wherever true grace is begun and settled in the heart, there is still a further and a greater desire thereof, and of a nearer union thereby, more and more with Christ, till the soul be most nearly of all after this life united with him, as the Apostle wished, saying, Cupio dissolvi, & esse cum Christo.  
The reasons of which her earnest desire, that he would come unto her, are, 1 The great honour that the soul gets by his coming thereto, which may say more justly, than Elizabeth said of Mary's coming, How comes it to pass, the Lord himself of heaven and earth should come to me? we being, as the centurion confessed of himself, altogether unworthy, that he should enter under our roof. 2▪ The great benefit that the soul gets, by his coming thereto; for he brings with him a treasure of all grace and goodness, and comes not empty, especially (as he said to Zaccheus) that day, salvation comes to the soul. 3 He makes the place where he is, a kind of heaven, and whatsoever condition of life a man is in, the same cannot be but comfortable.  
The end of his coming is, To eat of his pleasant fruits; that is, to be contented and delighted with her works of holy and humble obedience; which are called 1 Pleasant; then, His fruits. Pleasant, 1 In respect of acceptation, as such. 2 Of procession, because they come from his own Spirit, and inspiration thereof. 3 In respect of their perfection, and perfuming (as it were) to be a sweet favour to God in Christ, which they have from his obedience, and which is a great comfort to us, when we look on our wants and blemishes. And 4 In respect of right intention, or end, wherefore they are brought forth, or done; which is, to please God, Heb. 13. 21. and Col. 1. 10  
Next, they are called, His fruits; à fonte & fine: 1 Because they flow only from him, and his Spirit, without whom, we can do nothing. And 2 The glory whereof is only due to him, and not to us, our freewill or merit, and to none beside.  

Observations.  
1. We see by the order of these words, following on the former verse, that a thankful acknowledgement of gifts already received, procures the enlargement of the Lord's bountiful hand, to superadd and bestow more; as after watering of his garden he does here, in breathing on the same.  
2. When we are most dejected, and spiritually afflicted, let us take that to be the work of the Lord's Spirit, in mercy, and for the good of his garden, as the blowing of the sharp Northwind thereon, as well as when we are comforted, and blown upon by the soft and Sweet southwind, of the peace of conscience, and our restoring, with David, to the joys which we were wont to find in him. Neither let us expect to enjoy ever or alike, the consolations of the Spirit, or joy of his sensible presence, nor think, that spiritual desertions, or trouble of conscience for our humiliation, shall ever endure; but there is a vicissitude in our spiritual, as in our temporal estate here, sometimes sowing in tears, and sometimes reaping in joy.  
3. We see what a soil and soul is the Lord's garden; to wit, that which is replenished with sweet spices, flowing out by the inspiration and work of God's spirit in their sweet smell and fruits of a holy life, and on the contrary what a soil and soul is Satan's garden, to wit which is full of stinking weeds of all corruption, flowing out by his suggestion and instigation in their noisome stink like that of Sodom, and poisonable fruits of a wicked life and conversation, which shows how rare God's gardens are, and how plentiful Satan's are in the land.  
4. Though the soul be already made the Lords garden, and though it be both planted and watered with his heavenly graces, yet we see that the spirit of God must also blow thereon that her spices may flow out, which shows that we need not only quickening grace to put life in us at first, and to have our hearts purged and planted with grace, but likewise exciteting grace, and so grace upon grace in a daily supply, to rouse up, draw forth and actuate that grace which we got at first.  
5. This blowing on the garden, is that her spices may flow out, which teaches us, that it is not enough to be good, or have goodness in ourselves, but it must be Emánant and flow out, like the gaining with the talents, and shining of the wise virgin's Lamps, and as our Saviour commands, Matth. 5. to the benefit of others.  
6. Likewise as this should teach all Christians who would be good instruments in church or polity if, they would have their gifts like spices to flow out for the good of others, that then they should first be careful to be well stored within with such themselves, so specially pastors should be so, who both in the fullness of the blessing of the Gospel by word, and in adorning that holy calling by an exemplary singularity of life should make their spices, or holy gifts and graces flow out, that as lights on a candlestick they may shine in both, to all who are within the house.  
7. Christ makes his spirit first breathe or blow on his garden, and then she invites him to come and eat of the fruits which this breathing has produced. So that we see that first, Christ by communicating grace to the soul he begins, and then that his grace in the hearts of his Elect is not in vain, but efficacious and operative to the producing of good and holy fruits.  
8. We see that Christ's garden is a fruitful garden, which brings not forth only leaves of verbal profession, or fair-promising blossoms of good hopes of fruit, but fruits themselves, and as our Saviour shows, much fruit, joh. 15. 5.  
9 These fruits are called (his fruits,) for the reason aforementioned, so that this is the humble disposition of all the truly godly, that as David acknowledged, 1 Chron. 29. 14. that he and his people had given to the Lord for the preparation of his temple, only which was his own, even so they acknowledge that any fruits of godliness which they are able to bring forth, is only from his mere grace, and in so far, as they are good, they are his work only; so far are they to ascribe any thing to themselves or to their own merit, free will, or the like.  
10. These fruits are called his pleasant fruits, or fruits that are pleasing to him: which shows not only what is the care and should be of all good Christians in all their ways and works to please God, but also if the good fruits of a holy conversation be pleasing to God, that on the contrary the evil fruits of a wicked life must be, and are, displeasing to him, provoking his wrath, as we see, Isay. 5. etc. and his heavy judgements upon a Land.    
Finis quarti Capitis.  
Soli deo gloria.   

CHAP. V.  

Vers. 1. I am come into my garden, my sister, my spouse, I have gathered my Myrrh with my spices, I have eaten my Hony-comb with my honey, I have drunk my wine with my milk: Eat my friends, drink, yea, drink abundantly, O beloved.  
IN this Chapter we have, 1. How readily Christ answers the former invitation of his Church, to come into his garden and eat his pleasant fruits, 2. Is set down the Churches falling asleep into the slumber of a dangerous security: out of which our Saviour takes pains to awake her, 1. By his voice knocking and calling upon her, to arise and open to him, to whom she returns a carnal and worthless excuse, 2. By putting in his hand by the lock of the door, the success whereof is set down, that her bowels were then moved for him: Whereupon ensued a further progress in seeking him. 1. By rising up. 2. By opening to him. But he had withdrawn himself. 3. By seeking him and calling upon him, the success whereof notwithstanding was, that she could not find him, nor gave he her any answer. 4. By going yet further and seeking, him thorough the city, as Cant. 3. 3. The success whereof was worse than the former, she not only found him not, but she was wounded by the watchmen, and the keepers of the walls took away her veil from her. 5. By giving a charge to the daughters of Jerusalem, if they found her well-beloved, that they would tell him, that she was sick of love.  
In the third part of the Chapter follows upon the occasion of this her charge to them, and their ask of her, what her well-beloved was more than another's beloved, that she so charged them, her description of the excellency of her well-beloved, his beauty and good parts.  
In the words then of the first verse, we have 1. His declaration how readily he obeyed his Church's invitation to come into his garden and eat his pleasant fruits; and, 2. His invitation of his friends to eat likewise and to drink with him. In the declaration, we have, 1. The styles that he gives her, of sister and spouse, as he did before. c. 4. v. 9 whereof we have spoken. Next by this variety whereof he speaks, of Myrrh, spices, honey, wine and milk, is understood the variety of the graces of God's spirit bestowed upon his elect, to his own glory and their salvation, and the sweet fruits and effects thereof wherein he delights and has a complacency, as those have who eat that which is sweet and delicious, and drink wine, or such pleasant and comfortable liquors.  
Secondly, he invites here his friends to eat and drink likewise, that is, the other godly, so called, Joh. 15. 14. whose delight and rejoicing in the obedience of their fellow members is called here, eating and drinking, therefore says our Saviour, let your light so shine before men, Matth. 5. That they seeing your good works may glorify God your heavenly father. The godly then are called his friends, and he theirs, Cant. 5. 16. 1. (as between Jonathan and David,) because of mutual and entire affection, 2. Because of comfort of one another's company, Gen. 14. 14. 3 Because of the hazard that they will undergo one for another, of their very lives, 4. Because of the rejoicing mutually of one in another's good, and condoleing in like manner of their distress, as we see in David, and in Jobs friends, 2 Sam. 1. 26. 5 Because of the care they have to pleasure one another, and to eschew what may displease or break friendship between them.  

Observations.  
1. Out of this readiness of Christ to yield to the desire and invitation of his Church, we may gather a lesson of great comfort, that, as he says Psal. 145. 19 he will ever fulfil the desire of them that fear him, and hear their cry, and will save them; and if he seem not so readily to answer, assuredly it is for their good.  
2. Seeing the Lord's delight is in the graces of his holy spirit which he has planted in the hearts of his Elect, and in the fruits of a holy obedience that arises therefrom, this should move us to be careful to have our hearts stored with these good graces, and our life adorned (like fruitful trees) with such sweet fruits, as Isay speaks of, Isay. 1. 2. That so he may have delight and pleasure in us here, and we may have delight with him and pleasures for ever hereafter.  
3. We see that friends only are invited, and not enemies to banquet with Christ Jesus, and rejoice in the obedience of his Saints, here, as the angels rejoice at a sinner's conversion. And therefore 1. hereby we may try ourselves if we be friends to Christ, if we rejoice ever at the growth of godliness, and in the fruits of obedience, which we see in the godly, loving, and, with David, honouring them because thereof, Psal. 15. 4. And on the contrary, if we be grieved with David, Psal. 119. 136. and the mourners in Ezekiel, Ezek. 9 4. For the sins of others, as well as our own, and at their disobedience who break God's law and commandments. And, 2. We may see who are admitted to the communion of spiritual rejoicing with Christ here, and shall be to the communion of celestial rejoicing with him hereafter, to wit, only those who are his friends; the portion of his foes being, a debarring from both, and an adjudication to weeping and wailing for ever hereafter.    

Vers. 2. I sleep, but my heart waketh; it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night.  
Here is set down, 1. The churches ingenuous acknowledgement of a dangerous estate of carnal security wherein she had fallen: and, 2. Is set down Christ's carriage and care how to awake her out of the same: first than her acknowledgement is in these words, I sleep, but my heart waketh, whereby she shows that this sleep of hers was not a dead sleep, but rather such a samber as was that of the wise virgins, both because in this sleep her heart was awake, as also she heard the voice of her beloved, and what he spoke unto her, which they use not to do, who are fallen into a dead sleep, whom no words will awake. Of which sleep, we have these things to consider: 1 What sort of sleep this is, to wit, spiritual, or that of security. 2 Whence it proceeds. 3 What are the other resemblances between it, and the bodily sleep. And 4 What are the effects thereof.  
First then, the bodily or natural sleep is not here meant, seeing the Church is only to be considered altogether, according to her spiritual estate and condition; and therefore her sleep here is spiritual, whereof the Apostle speaks, saying, Let us not sleep, as others do, but let us watch and be sober, 1 Thess. 5. 6. and again, Awake thou that sleepest, and rise up from the dead, and Christ shall give thee light, Ephes. 5. 14.  
Secondly, as bodily sleep proceeds of the binding up of the bodily senses, by the vapours that arise from the stomach; so this spiritual sleep proceeds, of the obstruction, or binding up of the spiritual senses of the soul, from their proper operations, by the sinful vapours, arising from our natural corruptions, or remnants of the old Man in the godly, whereof the Apostle speaks, Gal. 5. 17. and Rom. 7. 23. which when the same prevails, and through want of watchfulness or coldness in prayer, waxeth strong, then there is a damping of the spiritual graces, and as it were a sleep or slumber that falls upon the soul.  
Thirdly, the other resemblances between sleep and security, are these▪  
1. Sleep is natural, and so is security.  
2. Sleep comes oft of idleness, and so does security, when the soul is not exercised diligently in watching, prayer, and other holy and necessary exercises, both of our general and particular callings.  
3. Sleep is sweet and pleasing to flesh and blood, and so is security.  
4. Such who are asleep, desire, that no man awake them, and they draw the curtains before them to shut out light; even so do those who lie asleep in security, they delight therein, and in darkness, and therefore desire not to be roused up, by having their faults told them, and their works of darkness to be brought to the light.  
5. In sleep there is no exercise of the senses, nor motion; even so, while men lie asleep in security, there is no exercise of the spiritual senses of the soul; in seeing, hearing, tasting, smelling, or feeling, as it ought; nor is that motion which should be, in the diligent discharge of our duty, in religious exercises, of prayer and repentance, and other holy performances.  
6. Sleep is the image of death corporal, and security, I may say, is the forerunner (if God awaken not the soul) of death eternal.  
Fourthly, The effects of sleep are these:  
1. In sleep, Fancy rules, and therefore sleep oftimes produces dreams, that are deceitful; and when men awake, makes them but sad by disapointment, and pensive in the end: Even so does security, making men dream to themselves, and presume of freedom from punishment, and attaining to salvation, though they lie in security, and live still in sin; while in the mean time, judgements temporal seize upon them unawares, as they did on Sodom, or they be haled away with the rich fool to eternal punishment.  
2. Sleep lays a man open (as it were) unto many dangers, as, of robbery, captivating, and killing, as we may see in the examples of Samson, Sisera, and Olofernes, etc. And even so does security, to many spiritual and alike dangers; therefore says the Apostle, Be sober, be vigilant, because your adversary the devil is a roaring Lion, walking about, seeking whom he may devour, 1 Pet. 5. 8. Matth. 26. 41.  
3. (As we see here) it causes a withdrawing of Christ from us, and makes the means of grace, which is the word or voice of our Beloved, the less effectual, our prayers more feeble, our zeal less fervent, our love to be colder, our delight in holy exercises to decay, our faith less vigorous, and our practice of obedience more slack and slender: and finally, breeds much pains to the soul, before (as David says) it be restored to that joy, which sometimes it was wont to find in the comfortable presence of Christ, and vigour of those heavenly graces, whose force the sleep of security has so much abated.  
But though she sleep, yet it is specially to be remarked, that she says, Her heart was waking, which shows, that her sleep was not like a deadly lethargy, or that her heart or conscience in that sleep, was like Nabal's, which died within him altogether; but she retained the life of grace still in her soul, and that seed remained in her, whereof John speaks, because she is born of God, 1 Joh. 3. 9 the work of which new-birth can never be extinguished, which is a singular comfort, and which we have confirmed unto us, both in the old, and in the New Testament, Jer. 32. 40. Rom. 11. 29. 1 Pet. 1. 5. Joh. 10. 29. Rom. 8. 30. and Phil. 2. 13. etc. Which perseverance in grace, and estate thereof, they have only from God, and his Spirit, moving on their hearts, as he did in the Creation on the waters; and who keeps the seed of grace in them, and them by it, from full and final falling away.  
Indeed, they may be sometimes sore wounded and shaken, as Peter was, for their humiliation, but not quite destitute of saving grace, Vt majorum etiam ruina, sit minorum cautela. As also by sin, the act of grace for a time may be restrained, as of repentance, and such other holy duties, as Psal. 119. 59 is mentioned, which we see to have been the time of David's security; but the habit of grace can never be lost, because it is not acquired, but infused by him, whose gifts are without repentance. As likewise some degrees of faith, love, zeal, repentance, and the like, may be lost; but not all faith, all love, all zeal, etc. for the seed still remains, because of the new birth.  
Follows, next to the Church's acknowledgement of her security, wherein she lay, Christ's carriage and care to awake her out of the same; which is, by his voice, which she knows, and acknowledges to be the voice of her beloved, the particulars whereof are these: 1 His compellation of her; 2 His petition; and 3 The reasons thereof.  
First then, our Saviour useth his voice, to awake her out of this her security, not immediately uttered, but mediately, in the ordinary exercise of the holy Ministry, whom whosoever hears, they hear him, & contra; and by this his voice in the mouths of his holy Prophets, Apostles, and faithful Pastors, has he called upon his Church, and awaked her from time to time, when (like the wise Virgins) she has fallen asleep; which is his singular kindness towards her, when he so awakes her, that she should not be surprised by her spiritual enemies, or perish with the wicked world.  
This is likewise to be remarked, how the faithful, even in this their sleep, can discern and tell, that when his Word is truly preached, it is the voice of Christ which they hear, and that doth call upon them, according as he says, Joh. 10. 4. That his sheep know his voice, and will not follow a stranger, but flee from him; for they know not the voice of strangers. They have therefore a discerning judgement, which the Romanist's deny to God's people, and are not like many, who halt between truth and idolatry, and will tell, that they know not which is the true religion, or the voice of Christ, nor cannot judge thereof, when every sect and profession boldly affirms, that they have the truth on their side, and therefore cannot resolve with themselves to whom to adhere: Surely such do plainly profess, that they are void of God's Spirit, who by the gift of discerning, and rule of God's Word, cannot ●ry the spirits, nor, like Christ's sheep, know the voice of Christ.  
Next, she attributes to the voice of her beloved, knocking, as we see in like manner, Rev. 3. 20. which shows, not only the earnest desire that Christ has▪ of our salvation, calling and knocking at the doors of our hearts, that we may open to him, and that salvation may come into our house; but also this shows, the power of God's Word, as it is called, the power of God unto salvation, to all them who believe, Rom. 1. 16. the preaching whereof, is (as it were) the very hand of God, knocking at the doors of his Elect, and making them to hear and open to him, the everlasting gates of their souls, that the King of glory may enter in, Psal. 24.  
Again, it is to be remarked, that she says, It is the voice of her beloved that knocks, who is indeed, dilectus deo ut filius, angelis ut dominus, hominibus ut salus; beloved also justly, 1 For excellency of beauty, vers. 10. being the Sun of righteousness, and fairer than the children of men, Psal. 45. 2. like the rose of Sharon, and lily of the valleys, Cant. 2. 1. And 2 For liberality of bounty, who not only gives us all good things, but has given himself to us, and for us to the death of the cross, and, as Psal. 84. 11. who is the giver of grace here, and of glory hereafter. Therefore worthy is he, on whom we should set our love, whereby we shall reap these benefits: 1 The assurance of his love to us, and election of us. 2 This, like Moses' Rod, will devour up all sinful love. 3 As Iacob's to Rachel, it will facilitate our obedience, and hardest sufferings. 4 It will most enforce us of any motive, to love our neighbour as we ought. And 5 assure us of that estate, wherein faith and hope ceasing, our love only shall remain, and be perfected in heaven.  
In the particulars of this voice of her beloved, we have, 1 His compellation of her, which is by divers titles, My sister, my love, my dove, my undefiled; of all which we have spoken before: Only herein this is 
cap. 4. 9 cap. 1. 9 cap. 2. 14. cap. 4. 7.  remarkable, that he gives her these titles, even in her infirmity, while she is lying now in the sleep and slumber of carnal security, and has the door of her heart closed (as it were) upon him, which shows what affection he bears to her, or to any soul, wherein a love to him remains, though having many infirmities; according to which, (as the Psalmist says) the Lord deals not with us, nor rewards us according to our iniquities, Psal. 103. 10, 13: But as a father pitieth his children, so the Lord pitieth them that fear him.  
Secondly, in this speech of our Saviour's, we have what he desires of her, which is, to open unto him; as Naaman's servants said unto him, 2 King. 5. no great matter to perform, especially to so great and good a Lord, who had come to her door so kindly, had waited on her so patiently, and was to benefit her thereby so abundantly, (as he said to Zacheus) as to bring salvation to her house.  
In which suit of opening, we have to consider; 1 What this imports. 2 If we have power to perform this. 3 The motives which should induce us. And 4 The manner how to perform the same.  
First then, this imports, that our hearts by nature, and in the estate of security, are closed against God, ready patent to admit and let in Satan's suggestions, and 10 harbour the thoughts of vanity, worldliness, or wickedness; but not so patent to let in Christ Jesus, in the power of his Word, and operation of his Spirit.  
Secondly, we have no power or ability of ourselves, to perform this duty, till he who has the keys of David, who opens and no man closes, and who opened the heart of Lyd●a with his word, Act. 16. 14. put in his hand by the hole of the door, as vers. 4. and by the efficacy of his Spirit, concurs and enables us to do what he directs; for without him we are able to do nothing: Therefore sales Ephraim, Surely after I was turned, than I repented; therefore turn thou me, O Lord, and I shall be turned, Jer. 31. 18, 19 etc.  
Thirdly, the motives which may induce us to open to him, are many; for 1 He opened the heavens, and came down to suffer the death for our sake that he might open to us that heavenly paradise that was shut before against us. 2. he opened in his Ministry, as that incarnate word, the good will of God to us for our great comfort. 3. He opened not only his hands and stretchedout arms on the cross, calling on all weary and loaden to come unto him, but his very heart likewise; ut paterent viscera per vulnera. 4. He opened the grave and rose therefrom to give us comfort that it had lost it victory. 5. He opened the heaven's and ascended in our nature to sit there at his Father's right hand in glory, and there to prepare a place for us and be our mediator. 6. He opens the heavens to our prayers, and at death to our souls or persons, and daily he opens his hand and fills us with his blessing, and every living creature which is appointed for our use or comfort. And therefore for these reasons and many more, should not we open to him when he comes and knocks at our doors?  
Fourthly, the manner how we ought to open the door of our heart to him, is, 1. Timely for we know not how long he will stand and knock, as we see in this place, and if we open not unto him readily and timely, how soon he will depart and it cost us great pains before we find him again, neither know we how long our eyes shallbe open, unclosed by death, and the grave be opened for our bodies, and Hell for our souls, if we prove obstinate. 2. We should open joyfully; rejoicing that he who is salvation should come to our house, as Elizabeth rejoiced when the virgin Mary came unto her, and Jacob was overjoyed when Joseph came to meet him, Gen. 46. 30. 3. We should open unto him widely, enlarging our hearts with the full bensel of our desires after him, and a full resolution to obey him in all his commandments; therefore we are bidden, lift up those everlasting doors of ours, that the king of glory may come in, Psal. 24. or, cast them wide open after the manner of receiving such great personages. 4. We should open to him wisely, having purged and prepared the houses of our hearts before, as we see, Gen. 24. 31. and the upper room was for him wherein he did eat the passover, lest otherwise when we have opened the door, if he see but like a filthy and stinking dunghill, he disdain to come under so unworthy a roof.  
Next to the action, the person to whom she should open, is, (to me,) says her beloved, an emphatic word indeed, and as Ezekiel's wheels were full of eyes, this also is full of motives or persuasions: to Me then, who is thy only Saviour and is come for that end, (Isay. 61. 2.) and who would not open to such? to Me also, who is thy king, thy Priest, and thy Prophet, thy brother, thy beloved, and bridegroom, etc. Therefore, as Laban said to Abraham's servant●, Come in thou blessed of the Lord, why standest thou without, Gen. 24. 31▪ So should we say when he comes to our door: yea as Lot pressed greatly upon the two angels that came unto him, Gen. 19 3. and as Lydia constrained Paul and those that were with him to come within her house, Act. 16. 15. So should we by importunity of fervent prayer and earnest desire, press hardly upon our Saviour in like manner to enter and come within our hearts, and dwell therein here, that we may dwell with him for ever and ever hereafter: Which if we have done, we may know by these two marks and evidences, 1. As the graves at Christ's death when they opened, they sent forth their dead, Matth. 27. 52. Even so will a soul that opens to Christ, send forth all dead works of obedience to sin or Satan, forsaking the same, as Solomon says, he that confesses his sins and forsakes them shall have mercy, 2. As the earth in the spring and in the month April, that hath it name from the earth's opening itself, brings forth pleasant and sweet flowers: even so, when the heart is opened to Christ it will bring forth the sweet & odoriferous flowers of prayer, praise, & of a Christian practice, godly thoughts, godly words, and godly deeds.  
The reason why he is so earnest with her by so many compellations, as motives, to open unto him, is, 1. The great pains he has taken in coming to her in the very night time, which ordinarily is appointed for rest, 2. The great patience and long suffering he has used, waiting on her, till his head was filled with dew, and his locks with the drops of the night.  
The similitude is drawn from hence, as if a lover should go far in the night time, and endure great pains and other inconveniences to visit her whom he loves so dearly. And indeed, unspeakable are the pains, sorrows and sufferings that our Saviour has endured for us; and great also, yea wonderful is his long suffering patience waiting for our repentance; frequent likewise has his calling been upon us, and his knocking at the door both of our hearts and ears, and yet, Who may say that all these have prevailed, or that he has opened his heart unto him? And therefore all the former serves the more to aggravate our guiltiness and great unkindness unto him.  
But some may say, does not Christ always dwell in the hearts of the regenerate, how is it then that he calls and knocks to let him in? Whereunto I answer, that there be degrees of the measure of grace, whereby Christ dwells in his Elect, as was in the blind man's recovery of his sight whom Christ cured and see men at first only like trees. So that Christ dwells in those who have but the least spark of a true and lively faith, but he knocks to have them to open the doors of their hearts wider, and to receive him after a fuller manner.  

Observations.  
1. We see here how changeable the estate of a Christian is in this world: before, the Church was rejoicing, and inflamed with a fervent zeal and love of Christ, inviting him to come to his garden and eat his pleasant fruits, all which now seems to be smothered, and when he comes to her, and calls and knocks, yet she opens not unto him, but maketh excuses. This is from that bosom corruption whereof the Apostle complains, Rom. 7. when through neglect of daily examination, prayer, and resolution with David, the bensel of a holy watchfulness and trimming of our lamps doth slacken, Psal. 119: 53. and like the wise virgins we sleep, as well as the foolish, till Christ he awake us.  
2. The ingenuity of the godly may here likewise be seen, like Pharaoh's butler, not blushing to confess their faults and infirmity, that God may get glory, though with confusion of their own faces; and therefore the Church here confesseth that she had fallen asleep into carnal security, as Paul confesses his persecution of Christ's Church, and of all sinners that he was the chief.  
3. Here we perceive the difference between the godly and the unregenerate, and between the security wherein the one falls, and the security of the other. In the godly there are two principles, flesh and spirit, whereas in the unregenerate there is but one, for they are all flesh, and therefore the godly though they sleep, yet their heart waketh, and so their sleep is like an unsound slumber, but the unregenerate their sleep is like a dead lethargy, out of which they cannot be awaked: as also the godly, only sometimes fall into this sleep, but the unregenerate continually do lie therein.  
4. We see here, by her confession, that a true Christian has a discerning Judgement of his own spiritual estate, and is sensible of his soul's sickness or health, and what is the work of the flesh, and of the spirit in him, as we see, Rom. 7. 19, 20. etc. And that he should thankfully and to his comfort acknowledge the good, as well as humbly, the evil that is in him.  
5. Hence also we may consider what is the best estate of the heart, to wit, a waking heart or soul; which the more it be waking or watchful, the less it is in danger of its spiritual enemies, and more ready and fit for receiving grace, and entertaining its blessed bridegroom Christ.  
6. Whereas he comes first in this her slumbering security to her, and calls and knocks to awake her out of the same, we see the Lords gracious goodness, who deals not with us as we do deserve, and who like that loving shepherd that sought the lost sheep, seeks us in like manner first, as the Lord did Adam, else we should never be able to awake and seek after him.  
7. By her acknowledging that it was the voice of her beloved that knocked, we see that the godly, like Christ's sheep can discern their shepherd's voice, and put a difference between it and a stranger's, between the green, wholesome pasture and still waters whereof David speaks, Psal. 23. and between that which is hurtful and unwholesome, or those poisonable waters, mentioned Rev 8. 11. whereby many died.  
8. The word of God preached is here called Christ's voice, and acknowledged so by his Spouse, whereby we see, what reverence the godly carry to the Word, how it ought to be haunted unto, herded, and obeyed; and the cause of the contrary to be this, that men mistake, with young Samuel, that to be man's word, which truly is Christ's own voice.  
9 To this voice of Christ is attributed here, not only calling, but knocking; which should warn us to try hereby, whether we be Christ's Spouse or no, by the power that we find in his Word upon our souls, and at the door of our hearts, if it be as a knocking, and procure an opening of them, as it did the heart of jydia, Act. 16. 14. and of those three thousand that were converted to the faith, by one Sermon of Peter's, Act. 2. 41.  
10. For performance of these holy duties, which the Lord requires at our hands, for our own good, let us frequently meditate, what great pains and sufferings he has undergone for us, what great love and kindness he has shown to us, and with what long-suffering patience he waits for our, repentance; all which, if they tend not to our conversion, they shall assuredly tend to our conviction; to wit, that he has so long stood at our doors, calling and knocking, till his head was full of dew, and his locks with the drops of the night, and yet we have not opened.    

Vers. 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?  
Here, by way of confession against herself, is set down her excuse, of suffering her beloved to stand so long knocking at the door of her heart, and that she opened not unto him, which was, That she had put off her coat, and therefore how should she put it on again? She had also washed her feet, and how should she defile them again? This putting off her clothes, being (we know) for to compose herself to a settled rest, in the warm bed of security and carnal ease, out of which she professes, that she is very loath to rise; as we see on the contrary, that the keeping on of clothes, is a token of care and watchfulness, Nehem. 4, 23. (which is recommended to all) and therefore, Luk. 12. 35. our Saviour exhorts all men, saying, Let your loins be girded about, and your lamps burning, and be ye yourselves like unto men, that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, they may open unto him immediately.  
The washing also of the feet was a custom of these Eastern hot Countries, both before they went to meat, or to rest and sleep, and therefore by saving, that she had washed her feet, and how should she defile them again, she expresses, as is already said, how loath she was to arise from the warm bed of carnal security: Under which two excuses, are comprehended all other of like sort, which flesh and blood doth minister, for hindering to rise, and open to Christ, and obey his calling, such as we see, Matth. 22. and are usually suggested by our corruption, as the quitting of our pleasure, or profit, our ease, credit, or companions, if we do so; and that we shall fall in disgust, hatred, and obloquy, and other like inconveniences: Neither is it a fit time as yet, (but as Foelix said to Paul, Act. 24. 25.) we may take a more convenient season for that, or the like purposes, etc. Such excuses do absenters of themselves from public exercises of divine worship, make, and prophaners of the Lords Sabbath; such also do covetous extortioners, revengeful oppressors: unclean whoormongers, riotous, drunkards, and the like, frame to themselves, and obtrude, and all for this end, to keep Christ out, though he frequently call and knock at their door, to enter in.  

Observations.  
1. We see hereby, that it is not an easy matter, but a very hard and difficult one, to bring the soul and Christ together, into a near and constant fellowship, wherein, as Abraham did not with Sarah, concerning Isaac's immolation, so we must not consult with flesh and blood, which will furnish so many shifts and carnal excuses; but take heed to his voice, who calls and knocks, and, as the Father spoke at Christ's baptism from heaven, hear him and obey.  
2. We see, how strong is carnal corruption, and remnants of sin in the regenerate, to hold Christ at the door, and to slight his voice, calling on the●… to open; and therefore, how much more stronger is the same in the unregenerate, and it is no marvel that they open not unto him, and disobey his voice.  
3. These excuses she sets down, by way of self-accusation, that he proving so kind to her, in his coming, calling, & compellation, yet she should have served him so unkindly; which teaches us in like manner, to search ourselves, (as the Prophet exhorts) accuse and condemn ourselves, that judging ourselves here, and confessing our unkindness to so kind a Lord, we may not be judged hereafter.    

Vers. 4. My beloved put in his hand by the lock of the door, and my bowels were moved for him.  
Here the Spouse subjoins to the confession of her own unkindness to her beloved, his constancy of kindness notwithstanding, unto her; that although she kept the door still yet shut, and made needless excuses that she could not open to him; yet though he withdraws himself from her for a while, he will yet leave that behind him, that shall raise her, and make her at last open, and seriously seek him; and this she calls, The putting in his hand by the hole of the door, the effect whereof which it produced, was, That her bowels was moved for him.  
This hand is the operation of his Spirit, as we see it called, Act. 11. 21. which concurring effectually with his voice, formerly spoken of, by the small entry of grace which was left in her heart, like a lock hole, maketh such a strange alteration in her, from that which very lately she was, that her bowels presently begins to be moved for him, and thereafter she rises, opens, and seriously seeks after him. By which moving of her bowels for him, is meant, her serious grief and repentance, for her former security and repulse, and not making right use of the means of grace; together with an earnest desire now, a love, and a longing for him, which makes her hereafter to rise, open, and laboriously seek after him. The like of which speech, of the moving of the bowels, we have Jer. 4. 19 and 31. 20. signifying grief of heart, and an inward disquiet.  

Observations.  
1. We see here God's gracious goodness, who never leaves his own fully nor finally, which is the cause of their perseverance, and that they never leave him neither, fully nor finally.  
2. The difference between the hearts of the regenerate and unregenerate, is this, The unregenerate, their hearts are altogether closed against Christ, for in them, all is flesh, and no spirit; but the regenerate, their hearts have still some entrance patent, as it were a lock-hole for Christ, to put in his hand, and which the Apostle calls, The seed that remains in them, and in their worst estate; albeit they have much flesh, yet they have some spirit.  
3. For awaking any soul out of security, or working true conversion, the hand of God must concur with his voice, and the power of his Spirit with the ministry of his Word, else all Paul's planting, and Apollos' watering will be in vain: Therefore it is said, that while Paul was speaking, The Lord opened the heart of Lydia, Act. 16. 14. (see also Act. 2. 41.) that she attended to those things which were spoken by Paul: Which should make us at all times to incall for the Spirit, but specially when we hear his Word.  
4. We see here the piercing power of God's Word, when the Spirit concurs with it, entering into the very bowels, and making a strange motion and change there, as we see it made, Act. 2. 37. in three thousand converts at once; and therefore is compared to a two edged sword, that pierces more sharply, even to the dividing asunder of soul and Spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart, Heb. 4. 12.  
5. Whereas she says, that her bowels was moved, we may perceive, that true repentance begins at the inwards of the heart and soul, and makes a change first and a commotion there: therefore sales David, Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom.  
6. She says, that her bowels was moved for him, or for his offence, and her unkindness to him; which shows another property also of true repentance, that under the greatest calamities or corrections, that comes from the hand of God upon his own children, it is still, not for these calamities that they sorrow, or are chiefly grieved; but in a holy indignation at themselves, and for the offending of so good and gracious a God, against whom they have sinned.    

Vers. 5. I rose up to open to my beloved, and my hands dropped with myrrh; and my fingers with sweet smelling myrrh, upon the handles of the lock.  
Here unto her inward grief, formerly spoken of, she add● outward acts of amendment, which acts are called fingers and hands, these being the instruments of action; so that she stays not at the inward motions that were stirred up in her heart, as many do, who have some flashes of inward motions at the hearing of the Word, or upon other occasions, which do soon vanish like the morning dew: But she arises from her warm bed of carnal security, to open to her Beloved; and while she puts to her hands to the handles of the lock, for this end and purpose, she finds, that her Beloved had left by his touch, or putting in his hand at the lock-hole, such abundance of sweet graces, like pure myrrh, that wheresoever she touched, her hands did not only savour thereof, but did drop with the same. O happy touch of his! without which, what would become of us? or what duties were we able to perform, to his glory or our good, without him?  

Observations.  
1. We see, that true repentance is a rising from sin and security, to holiness and a godly watchfulness; therefore says the Apostle, exhorting thereto, Awake thou who sleeps, and rise from the dead and Christ shall give thee light, Ephes. 5. 14. And as he who rises, changes the posture of his body, and quits the place and condition wherein he did formerly lie asleep; even so he who truly reputes, changes the posture of his soul, from an earthly and sinful disposition, to a heavenly; and quits his former manner of conversation and company, and that delight which he had to lie in carnal security.  
2. We see, that true grace and the gift of conversion, is ever progressive and practical; and therefore, from the moving of her bowels within her, she comes to rising, and to open the door to her beloved.  
3. An evidence of Christ's coming to any soul in mercy, or any saving and comfortable touch of his, such as the Leper found, Matth. 8. 3. is, that he leaves ever a sensible sufficiency of sweet and savoury grace behind him, which not only like oil or ointment supples more and more the former stiff heart and will, and removes all impediments of his debarring any more, but likewise enables to action, and makes all the actions of our Christian obedience and endeavours to be acceptable to God like sweet smelling Myrrh or incense, and where this sweet smelling grace is not left; and that the plenty thereof in the soul kyths not in the hands, or practise of the life, it is a token that to such an empty soul thereof, Christ as yet never came in mercy.  
4. These shows to our comfort, that Christ never totally deserts an elect soul, but howsoever he withdraw himself, yet he leaves that behind him, which if we find, despair not (if we seek him) of his return, or our finding him: for the Myrrh of his grace which he left behind him, and that holy desire of seeking after him, and of opening to him, (as Joseph and Mary sought after Christ when on the way they miss him) is a pledge of, after finding him whom our soul loveth.    

Vers. 6. I opened to my beloved, but my beloved had with drawn himself, and was gone, my soul failed when he spoke, I sought him, but I could not find him, I called him, but he gave me no answer.  
In this verse is set down the evidence of a further degree of grace yet in the spouse of Christ but a dolorous disappointment: For 1. She opens now to her beloved, but he was gone, 2. She seeks him, but she could not find him, and, 3. She calls or cries upon him, but he did not answer, which is one of the greatest griefs and temptations that can be, to a sensible and godly soul, as we may see, Psal. 22. 1. and Lam. 3. 8. etc.  
But it may be asked, seeing Christ always dwelleth in the faithful, how can it be said that he had withdrawn himself and was gone, especially seeing he is present by the graces of his holy spirit, the evidence whereof we see in these her actions. Whereunto I answer. True it is, that she could not repent, nor rise, open to him, or seek and call after him as she does, unless that he were present and wrought these things in her, who says, Without me ye can do nothing: for all these things proceed from his grace, and yet she had not that lively and comfortable sense of his presence which she had sometimes (as before) found, c. 2. 4. and 3. 4. and now earnestly longed for, (as David did) after the joy of the Lords salvation, Psal. 51. and after the Lord's presence, as the Hart panteth after the water-brooks, Psal. 42. Neither let the want of this feeling of God's presence seem strange to God's children in their spiritually desertions for a time, seeing they see that the same has been incident not only to God's dearest Saints which has made them so to complain as we see in the Psalms and else where, but likewise to Christ Jesus the son of God their head, and God himself coequal coeternal and coessential with the Father, who notwithstanding of that indissoluble union between his two natures, which never could be separate, yet this withdrawing of the comfortable sense of the divine nature from his humane upon the cross was such, that he cried out, my God, my God, why hast thou forsaken me? Subtrahendo visionem, non dissolvendo unionem.  
Under which sense of his withdrawing, she sayeth, My soul failed when he spoke, to wit, when so lovingly he invited her to open unto him, so that the word then presently spoken took not present effect, (as it usually does not in many hearers) but now after she had fallen in this temptation of desertion it doth, and thereby her conscience is checked, as Reubens warning of his brethren concerning Joseph, did in the time of their fear and agony, Gen. 42. 21. and which is one of the fruits to a godly soul of spiritual desertion, or rather an end why the Lord lays on them such distress of mind that they may call to remembrance under the same their former sins whereof as yet they have not truly repent or been humbled for, and the warnings and threats of God's word against the same, which they then neglected.  
Next, she declares, that although upon her opening to him, he had withdrawn himself and was gone, yet she faints not in welldoing nor gives over, but seeks him; and although she found him not, yet still she insists like the Cananitish woman or importunate widow, and calls upon him, but he answered not, which action of seeking of Christ what it is, and how to be performed, etc. we have already shown, chap. 3. 1. As also spoken of the like success in the same place, where it is said, that she found him not. And as for this other, of calling upon him, it is to be understood of prayer which frequently in Scripture is termed a calling upon God, as we see, 1 King. 8. 52. Psal. 50. 15. & 4. 1. Job. 27. 10. Act. 7. 59 and else where, and is to be performed, 1. In faith, Matth. 21. 22. 2 In humility, with the poor Publican, and as we see, Gen. 18. 27. 3 In fervency with Moses, Exod. 14. 15. 4 In sincerity not drawing near only with our lips, but with such a heart as, Psal. 51. 17. And 5. With frequency or always as Job speaks, job. 27. 10. and continually as the Apostle exhorrs, ask, seeking, and knocking, like the importunate widow, till we obtain.  
But this is the sorrow of the soul which I may call the soul of sorrow, that she says, that he made her no answer, which seems to be contrary to his promise, Psal. 50. 15. and, Ask and ye shall get, seek and ye shall find, knock and it shallbe opened unto you. Whereunto I answer, that this not answering was the not manifesting to her sensibly his presence, as she desired, and yet even while she was calling for his presence, she did secretly enjoy the same, else she had not been able to rise, open, seek him and call upon him so constantly as she did, which is a great comfort to any soul under desertion, that as long as they have a desire and longing after Christ, bewail his absence, ●…nd the spirit of prayer and invocation, and the grace of constant seeking after him without giving over, assuredly although to their sense and feeling he have withdrawn himself, yet he is not gone, and though awhile he stand as it were behind the wall, and look out at the window, as, c. 2. 9 Yet he shall come in the end, and sensibly for their comfort he shall manifest to them his presence, as Joseph discovered himself at last to his brethren, and as Jacob was sure as long as he held the Angel that he should get the blessing; so may they be; as long as they may keep that little hold of him, which is by an earnest desire after him and calling on his Name.  

Observations.  
1. We see that Christ uses sometimes to desert his dea●est saints, and that the godliest (through their own default) ●re subject unto these desertions, 1. As a just punishment ●…r their carelessness to humble them thereby. 2. To set an ●dge on his graces in them, awaking them up and sharpening ●heir desire's after him. 3. To make them to appreciate him ●nd the comfort of his presence the more and know what and ●ow wretched they are without him. 4. To make them also more watchful over themselves and advert the growth or decay of grace in them, and also the more careful when they have regained him to keep him; and, 5. What a dreadful estate it is that abides the wicked, to be deserted for ever, from which in mercy they are delivered.  
2. Where she says that her soul failed when he spoke, we see how deeply the Lord's word and sword thereof pearces, and that it is a token that God has not totally withdrawn himself from that soul whereon his word has its operation for the humbling thereof, and stirs up the same to a constant and serious seeking after him.  
3. We see who they are that take the Lords desertion to heart, to wit, only they who have had a sense and the comfort of his former presence, which made David to pray saying, restore me to the joy of thy salvation, which joy if he never had had before, Psal. 51. 12. and had found the sweetness and contentment of the same he had never so earnestly desired to be restored thereto.  
4. We may perceive that not only sins of gross commission, but even sins of omission (as here, of not having timely opened to her beloved,) wounds the very souls of the Lords elect, so tender are their consciences, like david's, 1 Sam. 24. 5. and so sensible are their souls.  
5. She says that, (as he called, and she gave him no answer, so) she called, and he gave her no answer; so that she gets measure for measure, as wisdom threateneth, Pro. 1. 24. And therefore this should warn us all upon whom the Lord calls in the day of grace, to awake and answer lest otherwise we call in our deepest distress, and he answer not; or if he do, it cost us first (as it did her here) much pains and long seeking.    

Vers. 7. The watchmen that went about the City found me, they smo●e me, they wounded me, the keepers of the wall● they took away my veil from me.  
Here she declares, notwithstanding of her constant seeking of her beloved and th●t yet she found him not, how she would not for all this desist, but insist in seeking him still, In doing whereof she shows what great calamities befell her, and what hard useage she endured at the hands of the watchmen of the City, where so diligently she was seeking her beloved. It is said here, that these watchmen smo●e her and wounded her, and took away her vail from her: by which watchmen, Teachers are understood, frequently so styled in Scripture, for the reasons formerly alleged, Chap. 3. vers. 3. But these were such pastors or watchmen, of whom the Lord by Ezekiel speaks, saying, The diseased ye have not strengthened, neither have ye healed that which was sick, nor have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost, Ezek. 34. 4. but with force and cruelty ●e have ruled them; and therefore are said here to have smitten her, as the Jews are said, to have smitten Jeremy with the tongue, Jer. 18 18. and to have wounded her; to wit, in disressing more her conscience, which they should rather have comforted, and not broken the bruised reed, nor quenched the smoking flax. And so we see, that either they dealt imprudently with her, being as Job's friends, miserable comforters, by mistake, or misapplication: or else they dealt impiously with her, by erroneous doctrine, afflicting more her soul thereby, than solidly quieting or comforting the same: As we see in the Romanists their practice, who in place of Christ's sole satisfaction, and merit of his suffering, obtrudes likewise man's own satisfaction, by Penance, and suffering in purgatory; by doing whereof (so far as in them lies) they take away her vail from her, wherewith only she is clad and covered, (as we see, Rev. 12. 1.) and wherein only, by a holy confidence, she doth inwrap herself, which is, the sole righteousness of Christ, and the purging and pacifying virtue of his blood alone.  
But what are the causes, why the soul is so restless, that till she find her beloved, she cannot, but with the enduring of all pains and hazards, persist and go on? I answer, There are two main causes thereof; the first is, the condition of the Subject, the second of the Object. First then, the Subject is the Soul, which is 1 tender; 2 spiritual. First then, the soul in a believer, who is in a living estate, is most tender, being very sensible of any evil, especially of the greatest; wherefore when the soul hath once seen God in mercy, and tasted how good he is, and how comfortable has been his presence, the loss of him to the soul cannot be but grievious; and this grief of the soul, is the very soul of grief, as we see, Prov. 18. 14. and like the tearing of the flesh; whereas other griefs that are only corporal, is like the tearing of the garment. Secondly, the soul is spiritual, therefore must meet with that which is spiritual, as fit for it; for as the body is not satisfied with things spiritual, so neither the soul with things corporal: Wherefore when the soul is in distress, all the world to it is but like a great cipher, which amounts to nothing, and can never be content, till it enjoy his spiritual presence and fruition, who is the God of spirits; the more of whom it had before, the more bitter to it is the loss of him.  
Next, the Object of the soul is God, who is such, that the soul cannot be at rest, till she enjoy him, if we consider, 1 either the quality of the object; or 2 the relation between the soul and the same; or 3 his operation. First then, there are three qualities in God, which makes the soul so to long after him. 1 His goodness and mercy, apprehending which, the soul thus reasons with itself: O unhappy wretch, that there should be so sweet a fountain, and that the streams thereof should flow forth to thousands, and none unto me; as the prodigal said, that there was so much bread in his father's house, and he died for hunger. 2 His greatness or power, whereof is mention made, Psal. 99 11. and Prov. 19 12. which power is twofold: 1 Of Authority over all, as judge, having life and death, body and soul, in his hand: Now what a shaking of the soul is it, to apprehend by desertion, such an one to be against it. 2 Of Ability, to work what he wills; and if once he pronounce sentence, there is no way to eschew it, Eccles. 8. 4. 3 Eternity, for God abides for ever, which makes his favour or anger the more considerable; and the apprehension thereof so grievous, that it swallows up the soul, and till his favour be regained, to be altogether restless.  
Besides this threefold quality of the object, the relation wherein the Lord stands to a believer is most near and dear, for he is a friend, a father, and a husband; the most active friend, the kindest father, and the most loving husband; the loss of one of which is great, but of all three most grievous: And therefore is the soul restless, till he be regained.  
Lastly, the Lords operation in the soul makes it so restless, he having made the heart of his children like Noah's dove, no rest till it rest in him, and at last with him; or being like the Mariner's Needle: therefore said David, Return to thy rest, O my soul; or as that Ancient, Fecisti nos Domine ad te, & irrequietum est cor nostrum donec requiescat in te.  

Observation.  
By the Church her constant seeking of Christ, let us learn in like manner, never to faint nor give over; yea, though we ●ind no comfort in the means, by which he is to be sought; and albeit in place of raising us up, we be yet farther cast down; yet let us never despair of finding him, as long as we have a heart constantly to seek after him.    

Vers. 8. I charge you, O ye daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.  
Being frustrate of the comfort which she expected, at the hands of the Watchmen, and by them being yet more cast down; here she requires help of her friends, whom she calls, Daughters of Jerusalem, (as we see them styled so before, Cant. 1. 5. & 2. 7. & 3. 5.) that at least they would recommend her spiritual condition, and disconsolate estate, in their prayers to her well-beloved, which she calls, a telling him, that she is sick of love; And to this effect, she layeth it as a straight charge upon them, which showeth both her vehemency of longing and desire, after her beloved; as also, that it is the duty of Christians, as members of one body, to have a fellow-sympathy with their distressed fellow-members, any way; and out of the same, earnestly to recommend their case and condition to God; not that he is either ignorant of their condition, or careless and unmindful of the same; but that she would have the concurrence of their prayers with her own, because (as the Apostle tells us) she knows, that the prayers of the faithful, if they be fervent, avail much, even when they intercede for the ungodly, as we see in Abraham's for Sodom; and therefore much more for the Lord's Saints.  
As for this love-sickness whereof she speaks, and which is her spiritual condition, which she requires to be recommended to God, we have spoken thereof already, chap. 2. 5. and which shows here, that nature or flesh bears not the sway in her, which would have reasoned thus, I have risen and opened unto him, I have also sought him and called upon him; and yet he has withdrawn himself from me, and would not make answer; yea, by occasion of seeking him further, he has made me to be smitten and wounded; and therefore why should I any more set my heart upon him, or by myself or others, make any search for him. Thus (I say) would flesh and blood have reasoned; but the godly are not led by the wisdom of the flesh, nor consults therewith, as Abraham did not with Sarah, when he went to offer up Isaac; but they are led by the Spirit of God, who teaches them perseverance in well-doing; and the more they suffer for Christ, or in seeking after him, the more to love him, and to be lovesick for him; which makes the faithful, the more they suffer persecution for his Name, their love to his cause, and zeal for the same, still to increase, with their fervency in prayer, and courage for the truth, than any wise the same is seen to be in peace and prosperity, Act. 5. 45.  

Observations.  
1. Whereas, notwithstanding of her hard sufferings by the Watchmen, that she the more vehemently expresses the fervency of her affection, to her Beloved, and no ways desists from seeking after him, we see, That true grace grows up with difficulties as Camomile does, the more it is trodden on, or the fire burneth the bolder, the more it is blown; and therefore the godly, wherein this is found, are compared chap. 2. 2. to a lily that groweth up among thorns; as Israel increased the more in Egypt, notwithstanding of their sore bondage.  
2. By her address to the daughters of Jerusalem, requiring the aid of their prayers, and manifesting to them her spiritual & disconsolate estate; we see an imitable example to be followed in the like case, by all; for thereby, both the soul gets a vent, as it were, and is greatly eased; occasion also is given of finding perhaps unexpected comfort, and many are set on work with such a soul, to knock at the gate of grace with the importunate widow, to get what is desired.  
3. We see, that it is not only for ourselves that we should pray, but for others, as our Saviour hath taught us, saying, Our Father, etc. for this doth charity require, which is ever joined with true faith, and showeth, that by that fellow sympathy we have, of the distresses of others, we are truly of the communion of Saints.  
4. Whereas she says, Tell him, that I am sick of love, we see in like manner the familiarity, into which the godly are admitted by prayer, even to tell Christ, what are either our own wants, or the case and condition of others, recommended to our prayers, as a child is admitted by his father to tell him, and crave of him what he would have; with that comfortable assurance also, If those who are evil will give their children good things, much more will he, who is the Father of mercies, and goodness itself.    

Vers. 9 What is thy Beloved more than another beloved, O thou fairest amongst women? what is thy beloved more than another beloved, that thou dost so charge us?  
Followeth in this verse, the Answer, which these daughters of Jerusalem make to Christ's Spouse, desiring of her to be informed further, of the excellency and rare parts, that is in her wellbeloved, beyond any other, which makes her so affectionate towards him, and so peremptorily to adjure and charge them. And while thus they answer her, the title which they give unto her, is that same whereof we spoke before, chap. 1. 8. and which her beloved gives unto her then, calling her the fairest amongst women; this beauty of hers not being in outwards, for the Psalmist tells us otherwise, that she is all glorious within, Psal. 45. 13. the same consisting in spiritual ornaments, which are neither dimmed nor diminished by afflictions or trials, but then do shine most brightly, as the steadfastness of their faith, the fervency of their prayers, their lowliness and humility, their patience and perseverance, their contempt of the world, and desire after heavenly things, and sundry other virtues, for which these daughters of Jerusalem, not looking on her as the blind world doth, but with a spiritual eye, and right discerning judgement, do here pronounce and style her, the Fairest amongst women.  

Observations.  
1. Then we see, that it is a spiritual eye which discerneth spiritual things, and therefore sees even in a dejected soul the beauty of holiness, as David saw the godly (though never so base and mean in the eyes of the world, Psal. 16. like Lazarous) to be the excellent ones of men; and, as the Apostles speaks, Of whom the world was not worthy, Heb. 11.  
2. An earnest seeking after Christ ourselves, and godly conference of him and of heavenly and spiritual matters and cases of conscience, is a mean to edify and stir up others to piety and the like practice, and so to win souls to him; which as it ought to be in all Christians, so specially seen in pastors, who if they be seen only to seek after the world, and to talk of such things, they are a great scandal to other weak Christians.  
3. We see that it is a great step, and hope of funder proficiency in true Christianity, when any seriously begin to inquire after the Lord Jesus as he has revealed himself in his word and in the power thereof to his elect, and are desirous to learn what are his excellent benefits and heavenly graces, which he as a full fountain and treasure thereof, has in himself to dispense and bestow on them who come to him.    

Vers. 10. My beloved is white and ruddy, the chiefest among ten thousand.  
Here is the churches answer to the daughters of Jerusalem, their question wherein she describes her beloved unto them, and shows forth his matchless beauty and excellency, both from his colour which declares his good complexion, and from the fit proportion of every part of his body, in which two true comeliness consists. In which description though it be not necessary to expound what may be by every part signified, the mind and aim of the spirit being mainly, by this description of Christ according to the natural parts of a man's body who is young and lovely, to show that he is altogether beautiful, excellent, and delectable, to the eye of the sanctified soul; yet we shall touch a little and briefly somethings most convenient, And. 1. she says, that he is white and ruddy, which two colours do show an excellent complexion, and make up perfect beauty, Cant. 2. 1. see, Lam. 4. 7. as we see David commended therefrom, 1 Sam. 16. 12. And our Saviour for that cause compared to the Rose of Sharon and the Lily of the valleys, the white colour denotating his Innocency in himself, and the red his sinful case by imputation, as we see, Isay. 1. 18. and 2 Cor. 5. 21. Also the red, betokening his bloody sufferings for sin, and the white colour, victory, peace, and joy obtained to us thereby: yea he is so excellent beyond all creatures in heaven or earth. men or angels, that she says, he is the chiefest amongst ten thousand, Psal. 45. 2.   

Vers. 11. His head is as the most fine gold, his locks are bushy, and black as a raven.  
His head, or high dignity, as king and head over all, being king of kings, and king over him also, who is said to be king of fear, and a fear to all kings, is said to be of gold, that is, as, Isay. 9 6. glorious and durable: or, by the head of Christ may be understood his deity, as we see, 1 Cor. 11. 3. where God is said to be the head of Christ, as Christ is said to be our head yea our only head, we not needing another: whose locks are said to be black, for setting forth his beauty, as a foil is to a bright and beautiful stone, which colour is a sign of heat and strength in youth, and denotates strength and spiritual vigour in him, as the white colour of hair, Dan. 7. 9 did show him to be the Ancient of days, full of gravity, Majesty and Wisdom.   

Vers. 12. His eyes are as the eyes of doves by the rivers of water, washed with Milk, and fitly set.  
His eyes are said to be as the eyes of Doves, (as hers also was by him compared before, chap. 4. 1.) 1. For cleverness, (and therefore compared to a flame of fire, Rev. 1. 14.) searching the very heart, but yet meek and merciful to all true penitents, and delighting in purity, as doves do in clear waters, and in holy Innocency, resembled by the whiteness of milk, and taking pleasure in an orderly conversation, regulated by God's word, and in performing obedience to both tables of God's holy law by an equal respect, as eyes do their object, that are fitly and equally set and placed in the head.   

Vers. 13. His. cheeks are as a bed of spices, as sweet flowers; his lips like Lilies, drooping sweet smelling Myrrh.  
His cheeks, which in Princes, specially, at their coronation are kissed in token of homage, as we see, Psal. 2. 12. and 1. Sam. 10. 1. As also in others are kissed in token of reverence and affection, as we see, Exod. 18. 7.) are said to be as a bed of spices and as sweet flowers, to show thereby the sweetness that the subjection of the soul to Christ with reverence and love towards him doth afford, which none knows but those who in the sweet repose of a good conscience and witnessing thereof do find the same to their joy.  
His lips also are said to be like Lilies, dropping sweet smelling Myrrh: see, Psal. 45. 2. whereby is to be understood his holy word and heavenly doctrine, Joh. 7. 46. Which is compared to fragrant and white Lilies, in respect of the purity thereof without any mixture of error, and is therefore called the sincere milk of the word, as also is said to drop sweet smelling Myrrh, in regard of the comfort thereof, which it affords not to every one, as we see in those to whom it is as a scorching or destroying fire, and savour of death unto death, Rev. 11. 5. and 16. 8. But only to humbled and believing souls, as we see it was to David, Psal. 19 10. and is to every one who hungreth after the same and takes delight therein.   

Vers. 14. His hands are as gold-rings, set with the Berill; his belly is as bright I vory, over-laid with Saphires.  
His hands, whereby is meant, his actions, Luk. 24. 19 (whereof the hand is the instrument,) are said be like Gold-rings set with the berill, that is most precious as gold in estimation, perfect (as the circular figure is of any) and glorious like precious stones: for he did all well.  
His belly likewise, or whole inwards, and bowels of compassion specially, is said to be as bright Ivory, over-laid with Saphires, that is, pure and clear without any spot, and most comfortable to the soul, as white and blue colours are pleasant to the eye.   

Vers. 15. His legs are as pillars of Marble, set upon sockets of fine gold, his countenance is as Lebanon, excellent as the Cedars.  
His legs, whereby is understood all his ways; specially of mercy and love towards his Elect, are said to be as pillars of Marble set on sockets of fine gold, denotating thereby, that they are always stable, holy, pure, and glorious.  
His countenance also, or loving favour, to them on whom he makes the same to shine, is said to be as Lebanon excellent as the cedars, that is to say, goodly, most pleasant and delectable, as we see David found, and therefore so much desired the same, Psal. 4. 6.   

Vers. 16. His mouth is most sweet, yea he is altogether lovely; This is my beloved, and this is my friend, O daughters of Jerusalem.  
His mouth, to wit, opened in holy scripture, and promises of salvation therein contained, is most sweet and comfortable, specially to a weary and fainting soul, as Jonathans' honey was to him; yea, he is altogether lovely, even all Christ, and all in Christ, to a soul that loves him. This is her beloved (she says) and this is her friend, of whom the daughters of Jerusalem asked, what was he more than another beloved? a beloved of matchless beauty, as he has been described, and a friend of matchless friendship, kinder than Jonathan was to David, whose love exceeded the love of women, who died for his enemies that painful accursed and ignominious death of the cross, that he might make friendship between God and us, and befriend our wretched souls in delivering them from death, and purchasing unto them life everlasting.  

Observations.  
1. We see out of her description of Christ to the daughters of Jerusalem, that it is the Church's part and office to publish and paint out before the eyes of the faithful (as the Apostle speaks) by the preaching of the word Christ Jesus Crucified, for which cause she is called the staple-place and pillar of truth, which thing is a mark of the true Church, and whosoever does it not, but withholds from God's people the sound doctrine of the Word, and would by dumb images and idols, (the teachers of lies) paint out Christ crucified otherwise, they are not the true Church of Christ.  
2. By such a description, of the excellency and beauty of her Beloved, we see what a rich Jewel they find, who find Christ, and to how rare and excellent a matchless husband they espouse their souls, who by a lively faith espouse themselves to him, divorcing from Satan, sin, and the world; also how much worth the seeking so glorious a Lord is, and what happiness and great dignity his Church has, by the fruition of him here, but far greater by enjoying of him hereafter.  
3. Christ's love is so firmly rooted in her heart, and it so plentifully filled therewith, that even when he has withdrawn himself from her, to her feeling, and seems so unkind to her, (as Joseph seemed rough and strange to his brethren) that when she called, he would not answer her; yet she expresses the vehemency of her love towards him so, that she ceases not to charge the daughters of Jerusalem, to tell him, that she is sick of love; and so highly to praise and commend him, as the strain of her best expressions can any way reach unto; showing thereby, that true saving grace, and the love of Christ, is so permanent and durable in the souls of the Elect, that there is nothing that can befall them, or whereby it pleases the Lord to exercise them, that can cool their love, but rather kindle the same to him; and therefore even then, as Ruth did to Naomi, they cleave the faster to him; with Jacob they wrestle, and will not let him go; and with Job they dare tell him, that albeit he should kill them, yet never will he depart from him; nor shall ever his love go out of their heart, or his praise out of their mouth: For (as the Apostle says) who shall separate them from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things they are more than conquerors, through him that has loved them, Rom. 8. 35.  
4. From the description of his head, vers. 11. which is as most fine gold, not subject, as other base metals, to rust and corruption: Seeing a conformity should be between the head and members, (his mystical body not being like Nebuchadnezar's Image) therefore we should all strive to holiness, and not to be subject to corruption or wickedness.  
5. Likewise, from the description of his eyes, vers. 12. compared to Doves eyes, the eyes of his Church being in like manner, chap. 4. 1. so called and compared, delighting in purity, holiness, and innocency; we see (as has been said) what a conformity not only should be, but is between Christ and his Church in holiness; their eyes, ears, tongue, heart, and hand, all being sanctified and made holy, as he is holy, by his Spirit who renews them.  
6. From the description of his cheeks and lips, vers. 13. affording such sweetness; we see, how sweet, leight, and easy, is Christ's yoke of submission, unto all the faithful, through love's facilitation, which is not so to others; and how sweet also his word is to such, which exacts that homage and subjection, not only in the promises but precepts thereof, howsoever it be like Marah, even bitter to the relish of others, tormenting them before their time, because of their distempered palate and corruption, which it lances; therefore Foelix could not abide it, no more than a sore eye can endure the bright light, which is delightful to others.  
7. In the 14 vers, we see a conformity, between his actions and inwards, both, holy, and void of corruption or spot; Teaching us, that the like conformity should be between our inwards and outwards, not to have fair outwards, and foul inwards, like painted tombs; nor to pretend fair inwards, but to have foul outwards, our actions, being contrary to our profession, and having the voice of Jacob, but the hands of Esau.  
8. His legs or ways (which are all holy) are said to be stable, like pillars of marble, vers. 15? teaching us in like manner, that so should all our ways of holiness be, without wavering, or inconstancy and backsliding, remembering Lot's wife, and the punishment of Korah and others, who would have returned to Egypt: We must be then like Joshua and Caleb, and not like those Galatians; that began in the spirit, but would end in the flesh, Gal. 3. 3. For unto stable standers, as David professes of himself, Psal. 26. 12. and constant perseverers, is the promise made of eternal life, Revel. 2. 10.  
9 She says vers. 16. This is my Beloved, after all her description of his beauty and loveliness altogether; and this is My friend, (says she) to show unto us, that it is no comfort to know all the excellencies of Christ, and what benefits are to be had by him, except by the application of a true faith, we can say, He is ours; as Thomas said, My God and my Lord.  
10. We see, that even in this spiritual desertion, and distress wherein she is, yet she calls him her friend, persuading herself of his love, because of his promise, that whom he loves, he loves to the end, Joh. 13. 1. and never despairing of his favour and return. One special evidence likewise of this her assurance, of his love and friendship to her, is, her love and affection to him, which she professes, in calling him, her beloved: So that as long as we find a fervent and true affection in our hearts to Christ, that with Peter we may say, Lord, thou knowest I love thee; so long may we be assured, that he loves us, and is a friend unto us, what ever be our estate, and although with David, we were walking through the very valley of the shadow of death itself, his rod and staff shall comfort us.  
Lastly, is Christ our friend, so good and so great a one unto us, and unparallelled by any, let us then be ashamed to be enemies to him, by joining with his enemy Satan, and, so far as lies in us, crucifying him again, and trampling his blood under foot, and so be enemies to our own souls. Let us also be ashamed, to join with the enemies of his cause, remembering what Jehu, the son of Hanani, the Seer, said to jehoshaphat, Shouldst thou help the ungodly, and love them that hate the Lord? 2 Chron. 19 2. But rather let us be friends to his cause, and to them who are his friends; and then he will prove our best friend, in our greatest need, and not only in life, but in death, and when all other friends will forsake us, or like Job's friends, can be but miserable comforters.    
Finis quinti Capitis.  
Soli deo gloria.   

CHAP. VI  

Vers. 1. Whither is thy beloved gone. O thou fairest amongst women? whither is thy wellbeloved turned aside, that we may seek him with thee?  
THE 3 parts of this Chapter are these: 1 Is set down the daughters of Jerusalem, who were so straight charged in the former Chapter, vers. 8. their question to the Spouse of Christ, and her answer, to the fourth verse. 2 Christ's renewed praise of her, whereby he shows the graces of his Church, to the tenth verse. And 3. The manifestation of his tender love towards her, by divers expressions, from the tenth verse to the end.  
In the former Chapter, the Spouse had at large commended her Beloved, and that which the same now does produce, is, The daughters of Jerusalem their enquiry for him, that jointly with her they may likewise seek after him: so powerful is the manifestation of the excellency of Christ, by the preaching of the Gospel, and of the benefits that the Church has by him, that it kindles a desire in the hearts of all elect hearers, to seek after him, that they may lay hold on him by the hand of faith; and, as old Simeon got him in his arms, they may apply him to their souls, to their eternal salvation; an example whereof we may see, Act. 2. 37. Which shows unto us therefore, what an excellent thing it is, amongst all the actions of men, the preaching of the Gospell●, and setting out of Christ thereby, (as the Apostle speaks, Gal. 4.) whereby souls are instructed and enamoured to seek after him, to their eternal salvation.  
But here one thing chiefly is remarkable, how they say, not simply, Whither is thy beloved gone, that we may seek him: but, that we may seek him with thee, this being the only right way, to seek Christ and find him, when we seek him with his Church, and as himself directs, Cant. 1. 8. saying, Go forth by the steps of the flock, and feed thy kids by the shepherd's tents; and when we do not, as perverse heretics, and giddy schismatics, and brainsick separatists do, who pretend, that they seek Christ, but will after a singular and selfconceited way of their own do so, but not with his Church, in the Scriptures only, and in the congregation of the faithful, under an ordinary and constitute Ministry.  

Observations.  
1. The inamouring of souls to seek after Christ, being by the setting forth of Christ and his graces, in the preaching of the Gospel, should greatly incite and encourage Pastors, to perform the same diligently, and make it their main task or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing that if they do so, great is their reward that abides them hereafter, as we see is promised, Dan. 12. 3. and elsewhere in Scripture.  
2. The same being the fruit likewise, of godly and religious conference, such as we see was the practice by the way, of the two Disciples going to Emmaus, Luk. 24. 13, 14. (by occasion whereof, Christ drew-near, and manifested himself to them) should in like manner stir up and encourage people, most frequently to use such.  
3. Whereas they say, that they will seek her beloved with her: 1 This shows, to what society or company we should adjoin ourselves, to wit, to those who seek after Christ; and not to such, who, on the contrary, depart away from him, and seek only, either after the world, wickedness, or vanity. And 2 This teaches us, to seek Christ in the ordinary way, of his holy Ordinances, wherein his Church has constantly ever sought him.    

Vers. 2. My beloved is gone down into his garden, to the beds of spices, to feed in the garden, and to gather lilies.  
In this verse, is her answer unto their question, wherein she shows, 1 whither he is gone; as also 2 to what end. The place then whither she says he is gone, and consequently where he is to be found, by all those who seek him aright, is, his Church, which she calleth here his garden, for the reasons spoken of, chap. 4. 16. so that as Joseph and Mary sought him, and found him in the Temple, so as he must be sought with his Church, as the preceding words teach; so also he is to be found in his Church, with which he has promised to be present to the world's end, Matth. 28. 20. and therefore was seen to walk in the midst of his seven golden candlesticks, Rev. 1. 13.  
Unto this garden he is said to go down, as to a low place, therefore vers. 11. said to be a valley, to show the humility of those, who are the members of his true Church, which they learn from their Master, who says to all such, Learn of me, for I am humble and meek.  
As also he is said, to go to the beds of spices, whereby are understood the hearts of the faithful, wherein he dwells; and which are compared to beds of spices, because in them, as in beds of a garden, his heavenly graces are sown, and grow up by degrees unto maturity and ripeness, till they come to such a perfection, as to bring forth fruits, whereon our Saviour is said here to feed, to show his delight in a Christian obedience, as a hungry man has in meat and drink.  
Likewise he is said to go down, not only to his garden in the singular number, meaning thereby, the Catholic Church in general, which is His (as has been shown before) by a manifold right; but also to his gardens, in the plural, there to feed, denotating every particular Church, and every soul in them, over whom he has a special and particular inspection, and to whom he has promised his comfortable presence, and constant abode with them, joh. 14. 13.  
The end of which his presence, by the power of his Spirit with his Church, and external ministry thereof, is, To gather lilies; that is, to gather together all his Elect, that before his second coming, they may be all one flock, in one sheep-fold, under one shepherd; which Elect of his, why they are called Lilies, we have shown before, Cant. 2. 1.  

Observations.  
1. We see, though Christ seem to withdraw himself awhile from his Church or garden, and seem to neglect her, (as the Disciples said, Mar. 4. 38. Dost thou not care that we perish?) and though he seem to leave any true member of her under spiritual desertions; yet he is in his garden, and shall be present with her and her true members constantly, to the world's end.  
2. If Christ be present ever in his Church, as in his garden, and gardens in particular, by a particular inspection, as he had of him who wanted the wedding garment, and of Nathaniel, joh. 1. 48. Then how watchful a eye should we have over ourselves, considering that we are in his sight continually who walks in the midst of his Golden candlesticks and has eyes as a flame of fire, Rev. 1. 14. to observe our ways, and shallbe our judge at the last day.  
3. We see what our hearts and lives should be if we belong to this his garden and be true members of his holy Church, to wit, our hearts should be like beds of sweet spices sown with heavenly virtues, and our lives should bring forth sweet fruits, such as Isay speaks of, whereon Christ may feed, and not (as alas the lives of most do) sour grapes to set our teeth one day on edge, Isay. 5. 2.  
4. The gathering we see of the elect, and their effectual calling to be Lilies in his garden is ascribed to Christ, for he only opens the heart, like Lidia's, and does teach the same, therefore both by pastor and people from him let the same (to wit, his grace of conversion) be earnestly sought and implored, and all the glory thereof to him alone be only ascribed.    

Vers. 3. I am my beloved's, and my beloved is mine, he feeds among the Lilies.  
Here the sweet assurance that the soul had before of a comfortable communion with Christ, begins to revive again under the former spiritual desertion, and that joy of her salvation, whereof David speaks, Psal. 51. begins to be restored to her again. Of which words because we treated before, chap. 2. 16. we supersede any more to speak of them here.   

Vers. 4. Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as●an army with banners.  
Here begins the second part of this Chapter, wherein the beloved renews the praise of his spouse, after the same manner, and almost in the same words as he had done before in the fourth Chapter, and yet without any tautology, as might be thought, or superfluous repetition, but most fitly and requisitly, he speaks in so kind a manner to his spouse, after his former silence, chap. 5. 6. Now to her comfort, to testify his presence again, and that notwithstanding of her former faultiness, which had made him to withdraw himself from her and suffer her to endure such distress, yet he would not fully nor finally desert her, as also in respect that she had bewailed her offence and had risen and sought him sorrowing lest by her sin and security, it might seem she had lost his love and her former comeliness in his sight, therefore for her comfort he renews the commendation of her beauty (as she had renewed her carriage) and adds thereto, that thereby he might witness to her the constancy of his liking.  
In this verse than she is commended, 1. From her beauty, 2. From her comeliness; and, 3. From her terror to her enemies: first than she is said to be beautiful as Tirzah which was a city in Canaan not far from Samaria, wherein, for pleasantness of Situation, Jeroboam built his royal place, and thereafter the kings of Israel kept their court, as we read, 1 King. 14. 17. Next she is said to be comely as Jerusalem, whereof already we have spoken at large, which was not only commended for sanctity as the holy City, chap. 1. 5. but also from peace, and the exercise of true religion and public worship in her, beyond all other places whatsoever. Lastly, she is compared in respect of her estate Militant on earth to an army terrible with banners. 1. The General of which army is he whom Joshua saw (Joshua 5. 14.) The captain of the Lords host, victorious ever and triumphant over all his enemies, who is described, Rev. 19 12. etc. on whose head are many crowns, whose eyes are as flames of fire, and whose name is King of kings and Lord of lords blessed for ever, 2. His soldiers, are all sons to the most high, and coheires with their General of a heavenly kingdom, of undaunted courage in greatest extremities, as Martyrs have proved, and of invincible valour, more than that of David, or his worthies, and so there was never so noble and valiant army as this, 3. Their armour is armour of proof and spiritual, as we have, Eph. 6. 4. Their banner or Ensign is the Cross of Christ, and his bloody sufferings, under the colours of which avowed profession they constantly and courageously fight. 5. They are all one compact body in a holy unity of faith and love, though they be dispersed thorough the whole earth, marching all orderly in their several stations wherein they are set by their great general; and 6. These are their privileges, 1. Wounded they may be, but never killed nor over come finally, 2. They are sure of victory over all their spiritual enemies, yea over death and the grave itself, and to triumph in the highest heavens; and▪ 3. Each one for his reward shall receive an incorruptible crown, and a glorious eternal kingdom, with Christ Jesus for ever.  

Observations.  
1. Seeing the estate of Christ's Church here is Militant▪ and therefore compared to an army, therefore, Let all her true members expect no ease, rest or security on earth, but rather the uttermost daily, that either the craft or malice of Satan can plot or practise; and therefore arm themselves with the complete armour of God, be still on their watch, harden themselves like beaten soldiers against all difficulties, resist temptations which are the assaults of the enemy, like gideon's soldiers imitate their captain, fight that good fight whereof the Apostle speaks, and be constant to the death, and they shall receive the crown of life.  
2. This should teach us to welcome death when it comes, which ends our fight, gives the full victory, and enters us in the triumphant estate of glory.  
3. We see, that that which is terrible to the enemies of Christ's Church spiritual or corporal, is, when she is like a well ordered army, wherein is no mutiny or con●usion, but unity of faith and decency of order; whereas on the contrary, if she be as Midians army, Judg. 7. or the builders of Babel, by heresy or schism, confusion and disorder, this is the greatest joy, advantage, and ground of courage unto all her enemies.    

Vers. 5. Turn away thine eyes from me, for they have overcome me, thy hair is as a flock of goats, that appear from Gilead.  
The like of these words we have, chap. 4. 9 Which we have already expounded, and as for any variation, which we find here, Christ does not mean thereby, that she should turn away the eyes of her faith from him, he being the constant object thereof, and wherein he so delights, that the doing thereof ravishes his heart to her, as he shows there: but this is a kind of speech, whereby he expresses how much the beauty of her eyes does enamour him, that it makes him, in like case with herself, that is, to be sick of love, such is the excellency and force of true faith, which for that cause we should be so careful to obtain. The rest to the eight verse we have expounded before, in the fourth Chapter, verses 1. 2. 3.   

Vers. 8. There are threescore Queens, and fourscore concubines, and virgins without number. 9 My dove, my undefiled is but one, she is the only one of her Mother, she is the choice one of her that bore her, the daughters saw her and blessed her, yea, the queens and concubines and they praised her.  
In this eight verse is set down the glorious attendance of the spouse of Christ, as we have the like, Psal. 45. 12. and 14. And, as it is likewise said that kings shallbe her nursing fathers and queens her nursing mothers; a definite number of which queens and concubines being here put for an indefinite; and by virgins all chaste worshippers whatsoever being to be understood, and therefore they are said to be without number, as we find the like speech of such in the Revelation, c. 7. 9 All which forenamed queens, for birth, beauty, or busking, are no wise comparable to these three in her: for all hers is from heaven and spiritual, but all theirs from the earth and natural; yea, as the Psalmist says, This King's daughter is all glorious within, with the beauty of holiness, spoken of Psal. 110. which by age cannot fade, sickness cannot blast, nor death can quite abolish.  
Next, vers. 9 the Church is praised from her chastity and unity, for which she is blessed and praised; blessed by the Daughters, and praised by the Queens and Concubines: In respect of which her spiritual chastity, she is called Undefiled; and in respect of her unity, she is called One; yea, the only one of her mother that bore her.  
The title that he gives her here, call her his Dove, of it we have spoken already, cap. 2. 14. whereunto this only may be added, That as every thing in the dove is amiable, as her eyes, Cant. 1. 15. and her feathers, Psal. 68 13. and what not? so is the Church in the eyes of Christ, who sees no iniquity in Jacob, nor perverseness in Israel; not that his justice sees any thing otherwise than it is, but that his mercy will not see some things as they are.  
Likewise, how he calls her his Dove, we have spoken in like manner: Therefore, 1 She is not her own, 1 Cor. 6. ult. because bought with a price. 2 Neither is she the world's, for so it would love her; whereas on the contrary it hates her, as it did her Head before her.  
The first property then, from whence she is described, is her chastity, implied in this, that she is called Undefiled; not that she is free from all sinning, so long as she is in this life; but she is so perfectly by justification, and reputed so in Christ by gracious acceptation, and inchoatively made holy by sanctification, and made perfect by the perfection of parts, which is evangelical, though not of degrees, as the Law requires, and is not competent to her estate militant.  
Next, she is called One, all perfection rising from unity, and returning thither; so that every thing, the nearer it comes to perfection, gathers itself up the more towards unity: Therefore God is one, there is one Heaven, one Earth, one Church in the earth, one King of his Church, one Law, one Faith, one Baptism, etc.  
And as there is perfection in unity, so there is strength; as on the contrary, a City or Kingdom divided against themselves, cannot stand; therefore it is said, That for the divisions of Reuben, were great thoughts of heart.  
The Church than is called one, 1 as not being divided; 2 as not being multiplied.  
To begin then with the former; Whether we consider the Church as an aggregation, of the outward visible particular Churches, of Christian professors in common; or as the invisible and universal Church of the Elect only, it is still one, professing one Lord, and so being one in the Head; one Faith, and so being one in the heart; and one Baptism, and so being one in the outward face thereof: No natural body being more one, than this mystical is, which one head rules, one spirit quickens, one blood washes, one food nourishes, and one robe covers, etc. And so it is one in itself, and one with Christ, as Christ is one with the Father, Joh. 17. 22. What Church then has one only head, the Lord, one only faith in the Lord, built upon one only foundation, Ephes. 2. 20. and one baptism in that faith; ●hat, is Christ's Dove.  
And as the Church of Christ is one, not being divided, so is she one, not being multiplied: For as the Lord gave but one Eva● to the first Adam, so he, will take but one Spouse to himself, who is the second Adam; therefore many particular Churches, whether congregational or national, make up but one Universal. Neither are there two Churches, when we say, Militant and Triumphant; but we distinguish only the divers condition, of the divers members of Christ's Church, which is but one, as they are either in via, or else already in patria.  

Observations.  
1. By this glorious attendance of the Spouse of Christ, of the greatest and most honourable persons on earth, as Queens, who are her nursing mothers; beside the glorious attendance of the glorious Angels, which is invisible, and who are ministering Spirits, sent out for her good; We see, how powerful an inducement this should be, to adjoin ourselves to Christ's Church, to be true members thereof; and what honour the poorest and most contemptible attains unto, who do so.  
2. Whereas the Church is called a Dove, not any ravenous foul; those who are violent, fiery, and furious spirits, are disclaimed from being any true members of Christ's Church, who think, that there can be no zeal or piety, that is not cruel; and that Religion should be propagated, not so much gladio oris, as o'er gladii, by bloody wars, massacres, and such like, which has been the customable practice of the Roman Church, whereby that Whore is drunk with the blood of the Saints. Whereas Christ's Dove delights in no blood, but that which was shed for her, but not in any blood shed by her: And it is by her own blood, shed by others, that she has flourished and been enlarged, but not by her shedding of the blood of others.  
3. In respect of spiritual chastity, and pure worship of God only, according to the rule of his Word, that she iscalled undefiled: Then we see, that what Church soever, pretend what she will, defiles herself with idolatry, which is spiritual whoredom, and departing from the sincerity of the Word of God, goes a whoring after the traditions of men, superstition, and will-worship, adoring the creature, whereas only they should worship the Creator. That Church that doth so, is not Christ's Church, nor his dove and undefiled; but an antichristian, idolatrous, and apostatick Church, usurping the Christian name.  
4. Seeing the Church is called Christ's undefiled, he only claiming propriety thereto; this shows, 1 That he may claim from us all whatsoever we are, our souls and all the faculties thereof, our bodies and all the members thereof, to be his in entire affection; in obsequy, in all things that we have from him, in all these that we be for him, his glory, his cause, and his Church, etc. 2 As he may claim from us whatsoever we are, or have; so we being his, and he ours, as cap. 6. 3. we may claim from him his love, his defence, yea himself, and all his benefits with him; for the inference between conjugal parties, is mutual and reciprocal; the husband and all he has is the wives, and the wife and all that she has, is the husbands.  
5. Seeing Christ's dove is undefiled, those who delight in the pollutions of sin, the world, and the flesh, are not Christ's true members, but it is to the unclean spirit, that such unclean persons belong; neither such carnal ravens but the clean and undefiled dove, is fit for the Lord's ark, to be taken into the same.  
6. Seeing Christ's dove and undefiled is but one, let all such who claim interest in her, be as one, holding the unity of the Spirit in the bond of peace; one in heart and affection, as the primitive Christians were, Act. 4. 32. one in mind, one in will, submissive in every thing to God's; one in work, I mean, the practice of godliness; and one in tongue and profession of the truth, that neither it be said, as, Hos. 10. 2. their hearts is divided; nor in tongue, that they are like the builders of Babel; but that their ditton may be, cor unum, via una. Neither let any small weaknesses in our ordinary conversation, make a rupture of this brotherly unity, which is so commended and commanded, Psal. 133. 1.  
7. She is also called, the choice or elect one of her that bore her, which teaches us, that the true members of Christ's mystical body, which is his Church, they are not of the ordinary multitude, who profess the Christian name in common, nor must think, that this will suffice; but they must labour to be choice ones, and singular beyond such, as Noah was in his age, and Lot in Sodom, etc. not contenting with the common badge, or name, that they live, or show of godliness, having denied the power thereof; but labour for the sealing, that is spoken of, ●zek. 9 and Revel. 7. and the stamp of their Father's Image.  
8. It is said here, That the daughters that saw her, blessed her, or pronounced her to be so; whereby we see, what it is that makes one to be truly blessed o● happy, and what is the right judgement, which men should have in this point; to wit, not to account any blessed or happy, for worldly honour or riches, or any external and accidental thing; but for the grace of God that they see in them, and that kyths in the whole constant course of their life and conversation, both in their duties to God and Man, although their estate were never so mean, and their persons crossed and contemptible in this world, as was that of Lazarus.  
9 Also it is said, that the Queens and Concubines, they praised her, which teaches us, what is only and truly praiseworthy, or which we should commond in any; to wit, a holy and christian conversation, where●● they express the simplicity and meekness of the Dove, an undefiled and holy life, a peaceable and godly disposition, to entertain peace and unity with all men, so far as in them lies, and whereby they labour to approve themselves to God, to their own conscience, and to all that look upon their life and conversation, that they are the true member's of Christ's mystical body.    

Vers. 10. Who is she that looks forth as the morning? fair as the Moon, clear as the Sun, and terrible as an army with Banners?  
Here they who did see her beauty before, not only, as in the former verse, do praise her, but in this place with admiration, at the matchless greatness and glory thereof, they extol and magnify the same more amply, by way of admiration, saying, Who is this that looketh forth as the morning! etc. ascending by way of gradation, to show the degrees of the increase, of the light and brightness of the Church, which may either have relation to her estate before the Law, under the Law, or under the Gospel; she being like the morning light, before the Law; under the Law, like the light of the Moon, which is changeable, as Types and Figures were; and under the Gospel, she being like the clear or bright shining Sun. Or else she is said to be like the morning, whose light more and more increaseth unto the perfect day, to show, how the knowledge of the godly is ever in growth in this life only, who know but in part; but is nor perfect till the life to come. Next, she is said to be fair like the Moon, to show, that as the Moon borroweth her light from the Sun, so doth she her beauty & brightness from the Sun of Righteousness, as himself tells her, Ezek. 16. 14. she having nothing of herself, but what she has received. And lastly, she is said to be clear as the Sun, as Rev. 12. 1. being clothed with the Sun of righteousness, and that righteousness of his, which is imputed to her. She is said also to be terrible as an Army with banners, as was formerly shown on the fourth verse, which she is not only so to her spiritual foes, but also to wicked men, both in the threatenings of God's Word, which makes their conscience oftimes tremble, like Foelix; as also in her sincere government, and execution of discipline, against scandalous delinquents.  

Observations.  
1. We see by these comparisons, how good and happy is their estate, though never so poor and base in the world, who are true members of Christ's Church; and therefore if we find this, by having grace in our hearts, let us never grudge at our condition otherwise; for as Elkanah said to Hannah, 1 Sam. 1. 5, 8. so the Lord has given us a worthier portion, than ten thousand worlds, himself being our portion. And if he hath likewise in earthly things dealt liberally with us, yet let us never balance alike the same, with his bounty in this, but be content to lose the one, for keeping the other, Luk, 14. 26, 27, 33.  
2. If the Church, in her militant estate, be so glorious on earth, how glorious will she be, and all her members, in her triumphant estate hereafter in the heavens.    

Vers. 11. I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished, and the pomegranate budded.  
Follows now, after Christ's commendation of his Church, his special visit of her, by going down to his garden, (the Lord speaking so after the manner of men, as he does in like manner, Gen. 18. 21.) the end thereof being, To see the fruits of the valley, that is, of those humble ones, who, as Esay says, Tremble at his word, Esa. 66. 2. and in all humility, brings forth the fruits thereof, without any proud conceit of their own merit; but when they have done all, counting themselves unprofitable servants. As also he comes to see, whether the Vines flourished, or the pomgranats budded; that is, whether they were fruitful, or hopeful, and what progress and proficiency he could find, in the practice of true faith and piety.  
And therefore he speaks only of fruit-Trees, as Nuts, Vines, and pomgranats, because unfruitful Trees are not to be suffered in the Lord's garden, Matth. 3. 10. Luk. 13. 7, 9 The godly being compared to Nut-trees; 1 Because as Nuts has the best, unseen, within it, which is the kernel; even so the best side of the godly is the inner man, (contrary to hypocrites) as we see, Psal. 45. 13. 2 The Nuts with the greatest shours of rain, are washed only the more, but no ways harmed; even so by affliction or persecution, are the godly profited, but not prejudiced.  
The godly also are likened to Pomgranats, which are full of seed and liquor, to show, so are they replenished with the seeds and sweet liquor of grace.  

Observations.  
1. As Matth. 22. we see, the Lord's particular inspection of his guests, so here, his special and particular inspection of all sorts of trees in his garden, whereof if we were mindful continually, it would be a sovereign preservative against sin, and a motive to godliness, Hos. 7. 2.  
2. We see what sort of ground the Lord's garden is, which brings forth good fruit; to wit, Valley-ground, that is, humble souls, to whom only he has promised to give grace, by which they sructisie; wherefore till we be made so by repentance, we are not fit for fructifying; and when we are made fruitful, true grace will make us yet more humble; none being so holy as our Head, and yet none so humble.  
3. We find no mention, but of fruitful trees in the Lord's garden; wherefore if we be not so, we know what is threatened against such, Matth. 3. 10.  
4. Neither are all trees bringers forth of the like precious fruit; for we see, some are but Nut-trees, and some more noble, as the Vine, and the Pomegranate; If therefore we labour to be fruitful and faithful in our places, though never so mean or low, it suffices, that we are in the Lord's house, though a doorkeeper, or a snuffer, or a snuff-dish, being in the Sanctuary.  
5. We see, that there is not a like progress or measure of proficiency in all; for some have fruits, others (as the Vine) but flourish, and some (as the Pomegranate) was but only budding; even as there are some but babes in Christ, 1 Cor. 3. 1. and some stronger men, Heb. 5. 12, 13, 14. It is well then, if true grace be surely rooted in the heart, and be kithing in any measure in a holy life; provided it be constantly growing, in the holy progress of a christian practice, as the Apostle shows was his own endeavour.    

Vers. 12. Or ever I was aware, my soul made me like the Chariots of Aminadab,  
In these words is set down, upon Christ's coming down to his Garden, the sudden rapture of the soul, as a swift Chariot to meet him, which is the work of his Spirit, blowing mightily when he list, and which she says she found, before she was aware; as we see the like in the calling of Zacheus, the conversion of Paul, the Thief upon the Cross, and the change wrought on Manasses, like the awaking of Peter unawares, by the Angels sudden and unexpected coming upon him in the prison, and making the chains fall off from his hands, Act. 12. 7. or like that descending suddenly of the holy Ghost, in form of fiery tongues, upon the Apostles, Act. 2. 2: Which work of the Spirit upon the soul unawares, makes such a rapture and alacrity of obedience, that the same is compared to the swift march of the Chariots of Aminadab, who, as we read, 1 Chron. 2. 10. was the father of Naashon, Prince of the children of Judah, of whom our Saviour came, according to the flesh, as we have it, Matth. 1. 4. Others take this to be the name of Solomon's driver of his Chariots, allusion being made in all this Song to Solomon. Others read Aminadib, which is by interpretation, a willing people, and not appellatively, to show the disposition of Christ's people, as Psal. 110. and what makes them so forward to come to him. Others take this to be a continued speech of Christ's, showing his speedy march of mercy, when he comes to visit his Church in love, the very tender affection of his soul towards her, making him to be like the Prodigals father, his running to meet his son, whom he saw afar off; or as is said here, to the swift march of the Chariots of A●…dab.  

Observations.  
1. In respect that this work of grace, exciting and enabling her to come and meet her beloved, (who after a whiles withdrawing himself, was now come down to his garden) was before she was aware, We may learn hereby, for any work of grace in us, or good wrought by us, to whom belongs the glory, we being all by nature like Ezekiel's dry bones, or jazarus lying in the grave, the one breathed upon, and the other raised, and both made to live and stand up before they were aware.  
2. We see, by the march of these Chariots, the manner how we should come to Christ, when he comes to us; to wit, not lazily, lingeringly, or slowly, but as Psal. 110. 3. willingly in the day of his power, cheerfully and speedily, as his will is done in heaven; which made the Spouse to say, Cant. 1. 3. Draw me, and we will run after thee; as likewise David, I will run the way of thy commandments, when thou hast enlarged my heart, Psal. 119.    

Vers. 13. Return, return, O Shulamite, return, return, that we may look upon thee. What will ye see in the Shulamite? as it were the company of two Armies.  
Some think these words to be the speech of the Church's friends, exhorting her to conversion, that with rejoicing they might look upon her, as one that had returned from her straying, and in whom may be seen the battle between the flesh and the Spirit, so long as she is in this life, like two Armies militant, each one against another.  
Others take this to be Christ's speech to his Spouse, now after her conversion, when he has manifested himself unto her, who in the time of his desertion of her before, had gone abroad, and painfully sought him, wherever she might find him, Cant. 3. 4. and therefore now he bids her return (as she had done before when she found him) to her own home, promising his comfortable presence with her hereafter, and that he would look upon her, lifting up upon her (as David desired) the light of his countenance, Psal. 4. 6. And therefore the style that he gives her, suitable to this work of his mercy, is Shulamit, from Shalem, (from whence Jerushalem) which signifies Peace, because he was to speak peace now, to her formerly distressed conscience, and to say to her soul, that he was her salvation. Wherefore also is subjoined, that which is to be seen in this Shulamite, and in the whole progress of the Lord's dealing with her; to wit, as it were the company of two Armies, his manifold mercies victorious over her many miseries.  

Observations.  
1. If it be the speech of the Church's friends in that sense, that is first spoken of, we may see, that it is the christian duty of every one, and especially Pastors, Isa. 2. 10. Mica. 4. 1. to stir up all who concerns them, to serious repentance, Hos. 6. 1. and if they see that work of grace in any, to rejoice with the holy Angels greatly therein, Luk. 15. 10.  
2. In the godliest who are converted, there is no perfection here, but, as the Apostle professes of himself, a battle, as of two Armies, between the flesh and spirit, Rom. 7. and 1 Cor. 13. 9, 10. Therefore none should ascribe perfection to themselves, as the Pharisees did, and Papists do, of whom it may be said, as Prov. 30. 12. but should do as Phil. 3. 12. and acknowledge, as Prov. 4. 18. and Heb. 6. 1.  
3. If it be Christ's speech to his Spouse, in the latter sense, after her conversion, bidding her (as David says to his soul) return to her rest, and former tranquillity or peace in him, which she had wont to find, Isa. 54. 6, 7, 8. then we may see, that though for a time he hide his face, and his Saints are disquieted, yet at last he will speak peace unto them; but let them take heed, that thereafter they return not to folly, Psal. 85. 8.  
4. Where it is said, That we may look upon thee, we see the delight that Christ has in the godly, and in that beauty of his, spoken of Psal. 45. 13. Ezek. 16. 14. Psal. 110. 3. which he communicates to her, delighting to look upon such a soul, as upon a most beautiful and love-ravishing face.  
5. The tripling of the word [Return] shows his earnestness, either of the conversion of a soul, as he said of Jerusalem, How would I have gathered thee, & c? Or that she should perform any duty, that tends most to her own good and welfare.    
Finis sexti Capitis.  
Soli Deogloria.   

CHAP. VII.  

Vers. 1. How beautiful are thy feet with shoes O princes daughter? the joints of thy thighs are like Jewels, the work of thy hands, as of a cunning workman.  
THe parts of this Chapter are two. In the first to the Tenth verse, is set down a further description yet of the Church's graces, by a commendation of her, from her very feet upwards to her head, and all the parts of her body far different from her natural condition, Ezek. 16. And in the second is set down the mutual delight and desire each one to another which is between Christ and his spouse.  
In this first verse than begins her description wherein, 1. We have how she is styled, O Prince's daughter, commending her thereby from her noble race, as she is likewise called, Psal. 45. 13. This not being by her first birth or nature, whereof is mention made, Ezekiel. 16. 3. but by her regeneration and grace, whereof we have the description, Joh. 3. 5. and 1. 13. God who is the King of kings being her father, Christ Jesus being her elder brother, the glorious Angels her servants, and heaven being her inheritance, Heb. 1. 14.  
Next to her style which he gives her, he begins her commendation from the beauty of her feet with shoes, whereby is signified her holy walking (as David speaks) in the paths of righteousness and ways of God's commandments, Psal. 23 and 119. for then only are her feet beautiful in God's sight with that beauty of holiness spoken of, Psal. 110. 3. and 29. 2. Whereas when men depart and go astray from the Lords precepts, because of the pollution of sin and their walking in the crooked ways thereof, their feet are most filthy and void of all beauty, Isay. 59 7, 8.  
Next, her feet are said to be beautiful with shoes, whereof mention is made, Ezek. 16. 10. and which are expounded by the Apostle, Eph. 6. 15. to be the preparation of the Gospel of peace; in the true knowledge, holy profession and sureable obedience whereof while, she walks constantly, her feet are truly said to be beautiful with shoes, as theirs also are said to be on the mountains who bring the glad tidings of peace, Isay. 52. 7. Now, there may be a threefold or fourfold reason why her feet behoved to be shod with shoes, 1. Because being of so noble a birth, and spouse also to so great a King it were not suitable to her birth nor place, to go basely or barefooted, but to have her feet shod, yea beautiful with shoes, as all the rest of her body is said to be richly adorned. 2. Because of the way wherein she walks, being not only narrow, but likewise rough and rugged through the many sharp and thorny crosses and other difficulties which Satan casts in, to discourage her, into the way of godliness, against all which she is armed and prepared being thus shod with the preparation of the Gospel of peace, and shrinks not but treads them all down, being in all these (as says the Apostle) more than a conqueror, Rom. 8. 37. 3 Her feet are shod with shoes, as the people of Israel were enjoined to be, Exod. 12. 11. To show that she must make for a journey, which the life of all the godly is here, yea, as the Angel said to Eliah, 1 King. 19 7. Which is a great journey to go, to wit, from earth to heaven, or the Egypt and wilderness of this world to the heavenly Canaan. and, 4. Her feet are shod with shoes, Ne terrae adhaereant, Col. 3. that her feet or affections cleave not to the earth, as theirs do, who (like the kings of Sodom and Gom●rrah that fell in the vale of Siddim, Gen. 14. 10. Where were slimy pits,) in their affections in like manner are entangled with the tough slime of Mammon, and are made thereby to fall into many temptations.  
Lastly, the joints of her thighs, which make her motion in walking, are said to be like Jewels, the work of the hand of a cunning workman, signifying thereby how precious in God's sight like a Jewel well set in Gold, are her strait steps and orderly walking in the paths of righteousness, beseeming the Gospel wherewith she is shod: and so as she is glorious within by saving grace in her heart, so is she likewise without, in the actions of her life, shining like Jewels by her good works (as our Saviour exhorts,) Matth. 5. Or like the wise virgin's Lamps, which were burning and shined, Matth. 25.  

Observations.  
1. Seeing Christ's church is called a Prince's daughter, yea his, who is Prince of princes and King of Heaven and Earth, & that the dignity of a Christian by his new birth is so great, this should move every one to seek to attain thereto, and to repentance which is the pains of the new birth, and all other evidences thereof.  
2. So in like manner Let us carry, finding that we are born a new, as our conversation may be suitable thereto, and disdain to be a base slave to sin, or a drudge unto Satan.  
3. Seeing the gospel and preparation thereof must be these shoes spoken of, which makes our feet beautiful, it must not be in our head only by knowledge, nor in our heart by affection, but also on our feet, in practice and walking agreeable thereto.  
4. Seeing these shoes spoken of, which we must put on upon our feet, makes them and all our walking in them so beautiful, pleasant and acceptable to God, let us daily when we put on our other clothing, put on likewise these shoes on the feet of our affections, and make the power thereof be seen in all our outward actions.  
5. Whereas the joints of her thighs are compared to Jewels (as the godly themselves are called by the Prophet,) Mal. 3. 17. We see how acceptable and precious in the Lords eyes the ways and holy walking of the godly is, and therefore like the wise merchant, Matth. 13. 45. now careful we should be to get this Jewel of grace, which makes our walking and holy ways to be so accounted.    

Vers. 2. Thy navel is like a round goblet, which wanteth not liquor, thy belly is like a heap of wheat, set about with Lilies.  
Here she is praised not only from her former holy & steadfast walking in the Gospel, and obedience thereto as a daughter herself, but likewise from her propagating the same as a Mother to others, and therefore so compared here: First concerning her children in her womb, and thereafter nourishing them being borne) upon her two breasts, wherefore, 1. Her navel under which the child lies and is nourished in the womb is compared to a round goblet which wants not liquor, signifying thereby her fullness of the blessing of the Gospel of grace. 2. Her fertile belly is said to be like a heap of wheat, ●ull of that goodly grain and holy seed who are the regenerate, called here wheat as only fit for the Lords garner, Matth. 13. 25. And being such as the good husbandman sowed in his field & are not like the wicked tares which the envious man sowed, fit only for combustion. And lastly, this her fertile womb is said to be like a heap of Wheat compassed with Lilies, signifying that the fruit of her womb whom she brings forth plentifully, are all beautified with holiness, in which respect we see the godly in this song frequently compared.  

Observations.  
1. It is not enough to be holy ourselves, but so far as we can, out of a holy zeal to God, and a charitable respect to our neighbour, we should labour to gain and bege● as it were or bring forth others to Christ; and as Andrew brought Simon his brother, and Philip Nathaniel, joh 1. so each one to count it his greatest happiness, and espccially pastors, how many they may bring unto Christ, and thereby enlarge his kingdom, and add daily to the communion of Saints.  
2. The regenerate are compared here to a heap of wheat, which is, 1. The noblest grain of any, 2. Nourishing and profitable, 3. Endures that in winter which no other grain does which is sown, 4. Is solid and not like the chaff but abides the winnowing; and lastly is appointed for the garner, when the chaff is dissipate, and the tares are burnt in the fire. Theresore let us hereby try if we be such, 1. Partakers of the new birth, which only and truly nobilitates, 2. If our words and actions nourish and edify, 3. If we can patiently endure trouble or affliction, 4. If in trials like Job we constantly adhere to the Lord, and resolve to cleave to him although he should kill us. Then we may be sure that we are true wheat, having solid grace in our hearts here, and appointed for the Lords garner, and mansion place of glory hereafter.    

Vers. 3. Thy two breasts are like two young Roes that are twins.  
Of these words we have formerly spoken, Chap. 4. 5.   

Vers. 4. Thy neck is as a tower of Ivory, thine eyes like the Fish pools in Heshbon by the gate of Bathrabbim, thy nose is as the tower of Lebanon, which looketh towards Damascus.  
This comparison also doth not much differ from that former, chap. 4. 4. Where he says, thy neck is like the tower of David, saving that as there he shows the strength of true Faith for overcoming temptations, and therefore addeth, (which is built for an armoury); so here he shows the beauty, steadfastness and holiness of faith, and therefore compares it to (a tower of Ivory.)  
Next he says, that her eyes are like fish pools in Heshbon, by the gate of Bathrabbim, which Heshbon (as we read, Numb. 21. 26.) was a famous and fair City, where Sihon king of Heshbon sometimes dwelled, which had fair fishpools or ponds in it, and which the Reubenites after did possess, Numb. 32, 33. This gate also Bathrabbim was a gate by which the greatest concourse of people entered in and went forth, for which cause the same was so called, Bath being as much to say, as the daughter, and rabbim of many, her eyes then are compared to these fishpools, for their cleverness like water in the knowledge of Christ and his truth, and seeing herself and her own ways, or else for her mournful disposition, in shedding tears for her own sins, and the sins of the times, as we see, Ezek. 9 4. and Psal. 119. 136.  
Lastly, he speaks of her nose or spiritual sense of smelling what sweetness is in Christ, and in the graces of his spirit, as also whereby she discerns between truth and error, the noisome smell of sin, and fragrant smell of godliness, and which nose of hers for beauty and comeliness he compares to the tower of Lebanon, which Solomon built, as we read, 1 King. 7.  

Observations.  
1. Where her faith, signified by her neck, is compared to a tower built of white Ivory, which denotates purity and holiness; we see then where holiness (without which no man shall see God, Heb. 12. 14.) is not joined with faith, that faith is not true nor saving, Jam. 2. 14.  
2. Seeing the Church's eyes for the reasons before named, are compared to fishpools, we see then that ignorance, and impenitency, are not suitable to true Christianity.  
3. The church has a spiritual nose or smelling, and suchlike other senses, Let us try then if we be true members thereof by this, that we have the like, and thereby discern as is aforesaid; else, if we have but coporall and natural senses like unto beasts, we are not to be accounted better, yea our condition shallbe worse than theirs.    

Vers. 5. Thine head upon thee is like Carmell, and the hair of thy head like purple, the king is held in the Galleries.  
Her head, whereby is understood her soul, (because as the head is the chiefest part of man's body, so is the soul the chiefest part of man's whole frame and composition) the same (I say) is compared to Carmell, and the hair of her head like unto purple, which Carmell was a fertile plot of ground whereof we read, Nahum. 1. 4. And therein a pleasant City so called, which was situate in the hilly part thereof, and belonged to the tribe of Judah, as we see, Joshuah. 15. 55. From which the inhabitants were called Carmelites, as we have it, 1 Chron. 11. 37. Whereby is signified that as a fertile field is plentiful in good grain or pasture, or a City is full of rich things and inhabitants; even so her soul is stored with the knowledge of God, Phil. 1. 11. and fruitful in the graces of his spirit, Eph 3. 19 Rom. 15. 14. Whereunto is subjoined, that the king is held in the Galleries, to show that as kings who have their Galleries of pleasure to walk in, when they would stead fastly behold any object wherein they delight, they stand and are taken or held with that, whereon they look and take such pleasure in: Even so this blessed bridegroom of hers, who is King of kings and Lord of lords, when he looks on his Church, and his own graces in her, whereby he made her so beautiful in his sight, he stands (as it were) and is taken more and more with the love of her, even as he said before, Chap. 4. 9 Thou hast ravished my heart with one of thine eyes and a chain of thy neck.  

Observations.  
1. Seeing the soul, which is called here the head, is compared in a true Christian to a fertile and well replenished field or populous City, like Carmell, how unfit are they to be called or accounted true Christians, whose souls are altogether empty of the saving graces of Gods holy spirit, like that house which was the receptacle of seven unclean spirits which were worse than the first that had gone out of the same, Luk 17. 26.  
2. Where it is said, that the king is held in the Galleries, we may see the admirable excellency and beauty of grace, that it ravishes as it were with the delight thereof God himself, who is the author of the same, so that he takes more pleasure in beholding one beautified soul therewith though a poor Lazarus, then in all the kingdoms of the world, and the glory thereof, wherewith Satan would have tempted our Saviour, which should make us the more careful to attain to grace, and count that soul happy which is beautified therewith; this spiritual glory which is had here, being the only sure pledge of that heavenly glory, which is to be had hereafter.    

Vers. 6. How fair and how pleasant art thou, O love, for delights!  
The Bridegroom having thus praised his beloved her beauty and comeliness severally and in parts from the very feet upwards to her head, now with admiration (as it were) he praises her beauty in the whole, as being beautiful and comely throughout, both by the perfection of parts here, as also beholding her according to his acceptation of her as such, not seeing any iniquity in Jacob, Numb. 23. 21. and as he will make her to be to himself hereafter by the perfection of degrees, to wit, a glorious Church without spot or wrinkle. Neither here does he only call her his love, but his love for delights, which is a very Emphatic speech and forcible, declaring thereby, both his surpassing love towards her; and his delight in her, for we may love many persons, and not (as he does here) place our whole, and constant delight in them, so that as his Father spoke of him from Heaven, This is my only beloved son in whom I delight, so does he of her, This is my well-beloved spouse in whom I delight, Eph. 5. 27.  

Observation.  
Whence we should learn, that if the Lord his delight be so much in us, as to call us his love for delights, being only (as Abraham said of himself) but base Dust and ashes, Gen. 18. 27. or as David professed, worms and sinful wretches, unworthy to be beloved, Psal. 22. 6. Job. 25. 6. O how much than should we love so good a God and make him our love of delights, whose excellency far surpasses all things or people wherein the sons of men can any way delight, the excellency or beauty of any creature, being but small rays of that infinite excellency and beauty that is in himself who is the creator, Psal. 51. 5. Ezek. 16.    

Vers. 7. This thy stature is like to a palm tree, and thy breasts to clusters of grapes.  
As Jacob in blessing his sons, after he had blessed seven of them, he falls out into these words, I have waited O Lord for thy salvation, Gen. 49. 18. and then proceeds after to the blessing of the other five, even so after our Saviour had praised his Church in many particulars, and had subjoined in the general how fair and pleasant she was, as his love for delights, he proceeds thereafter to her praise in more particulars as yet, and here in this verse to the praise of her stature, and breasts: first than he compares her stature to a Palmtree: which tree is commended, 1. For talness and height. 2. For being even and strait. 3. For perpetual greenness. 4. For thriving though under the pressure of weights hanging on it, and yet neither bowing it to make it grow crooked, nor bearing it down. And 5. We read that the branches of these tree were carried as signs of victory and rejoicing, Revel. 7. 9 Als these resembling in the godly, 1. Their growing up in grace and raising their desires to things that are above, 2. Their uprightness and sincerity in their walking both with God and man, 3. Their perpetual vigour and constancy in grace and welldoing, 4. Their spiritual thriving under the pressure of heaviest crosses, which neither makes them bow to any wicked or crooked course, nor bears them down by despair in greatest extremity: and 5. That their estate after crosses here, shallbe victorious and Triumphant in joy for ever hereafter. And therefore we see the godly man's estate compared to the flourishing of the Palmtree, Psal. 92. 12. and that figures of Palmtree with Cherubims were carved within and without upon the walls of Solomon's temple (1 King. 6. 29.) To denotate that of the godly on whom the Angels do wait as Ministering spirits, the spiritual or mystical Temple of God's Church consists.  
Likewise her breasts here are compared to clusters of grapes, as not only having nourishing milk for Babes, but likewise the cheering liquor of wine for those of riper age, and in a word, variety of wholesome and comfortable food for every hungry or thirsty soul, therefore does the Lord proclaim by Isay. Ho every one that thirsts come to the waters, buy wine and milk without price or money, Isay. 55. 1.  

Observations.  
1. Seeing the stature of Christ's Church, and the godly therein is like a Palmtree, of a tall and goodly growth, this should warn all those who are true members thereof to strive to grow in godliness daily, and heavenliness of affection, that they prove not dwarves in Christianity, standing ever (as it were) at one stay and deceiving themselves, as if they had true grace, which they have not who are so, because true grace, where ever it is, is still growing, and the godly walk still from strength to strength, till they see God in Zion, Psal. 84. 7.  
2. Against Sectaries and separatists we observe, that although the Scriptures of the two Testaments be God's word, here they are called the Churches two breasts, because by the Ministry of the Church, and from her hands Gods children must be fed, and therefore pastors are called the Lords stewards and dispensers of this spiritual food, which (as Pharaoh's garners were under Joseph's) is under their hand: wherefore whosoever would have the benefit and comfort of the word, they ought not to despise the breasts of this Mother, or contemn the ordinary Ministry of a constitute Church, and separate therefrom, by which ordinarily faith comes (as the Apostle shows) and consequently salvation, Rom. 10. 14.  
3. Seeing her breasts are not dry breasts, but full, like clusters of grapes; this should teach all pastors to be stored in knowledge with old store and new, out of the holy Scriptures, and as the men of God to be perfect unto every good work of their holy calling, Matth. 13. 12.  
4. The clusters of grapes draw their liquor which they contain, and suck it from the vine: even so should faithful pastors draw the doctrine which they store up, and dispense to people from the true vine Christ Jesus allaverly, that they may say with the Apostle, That which I received from the Lord, that I deliver to you, 1 Cor. 11. 23. as the Moon borrows her light from the Sun, or the Pipe conveys the water, which it hath from the full fountain.    

Vers. 8. I said, I will go up to the Palmtree, I will take hold of the boughs thereof, now also thy breasts shall be as clusters of the Vine, and the smell of thy nose like Apples. 9 And the roof of thy mouth like the best wine for my beloved that goeth down sweetly, causing the lips of those that are asleep, to speak.  
Follows here, this resolution, what he will do to this his Palmtree, to wit, he w●ll dress the same; whereunto is subjoined a declaration of the fruitfulness that will arise therefrom: first than the Palmtree being tall, for dressing of it, he speaks after the manner of the custom of Husbandmen used by them in dressing or snedding such trees, which was, they did first climb up into them, and so laying hold on every branch they purged or dressed the same. Even so the Lord like a painful and diligent Husbandman he not only plants and waters his trees, and looks to their growth, but likewise (as we see also, Joh. 15.) He has a care to purge and dress them, and every bough or branch; which he doth not only by his word, by which faith is begotten that purgeth the heart, but sometimes by rough and sharp afflictions, like the snedding knife, which curs away what is superfluous and luxuriating, and which the for the present (as the Apostle says) it be grievous to flesh and blood, Heb. 12. 11. nevertheless afterwards it yields the peaceable fruit of righteousness to such who are exercised thereby. Therefore he subjoins how fruitful she shall become by this his careful dressing, to wit, that her breasts shallbe as clusters of the vine, that is, full of sweet and most pleasant fruits, as also the smell of her nose should be like apples, declaring thereby, as men usually, breathe at their nose, so that she should breathe out nothing but sweetness, as is the smell of apples.  
Last of all, he says that the roof of her mouth should be like the best wine, that is; her heavenly doctrine and all other her godly speeches which she should utter by opening her mouth, should be full of wholesome instruction, comfort and edification, like the best wine producing these effects, to wit, spiritual delight, the warming of the soul with heavenly love, the inflameing of it with holy zeal, and comforting thereof when it is dejected, which goes down (says he) sweetly, to wit, when the same is heard with joy and delight, and amongst many other effects produceth also this, that it causes the lips of these that are asleep to speak; that is, it wakeneth and rouseth up the spirits of those who are asleep in sin and security, and causes their lips to speak by humble confession, and other holy speeches to God's glory, and the good of others, to the like whereof they were not before accustomed.  

Observations.  
1. We see that Christ's Church and her true members, albeit well grown in grace, like a Palmtree for stature, yet has need to be dressed and purged in the branches thereof, because of their oft Luxuriating in peace and prosperity, as we see in David, Psal. 30. 6. And because of daily attracting of great pollution and guiltiness, and therefore when he comes with the snedding knife of affliction, or rough hand of purging, let us not think uncouth thereof (as the Apostle exhorts) concerning the fiery trial, but reverence his care and wisdom, submitting our selyes to his will, and craving the sanctified use of any cross wherewith it shall please him to chastise us, 1 Pet. 4. 12.  
2. If at any time we have found the Lord to have visited us with any cross, thereby to prune or purge us, when we are delivered therefrom, let us try if it has produced this good effect in us which is mentioned here, and Joh. 15. 2. to wit, if it has made us the more fruitful in godliness and all religious duties.  
3. If Christ's Church breathes forth nothing but sweetness, like the smell of apples than let us try ourselves hereby, if we be her true children, which many brag to be, but declare they are not, by breathing out nothing but what is corrupt and stinking, Eph. 4. 29. which is so loathsome to all, who have a sanctified and spiritual sense of smelling that they cannot endure it, and the roof of whose mouth and that which proceeds out of the same is so far from being like best wine, that it is to any sanctified ear rather like that potion of vinegar and gall that Christ got upon the cross to drink.    

Vers. 10. I am my beloved's, and his desire is towards me.  
Of these words we have already spoken, Cant. 2. 16. and 6. 3. Only, from this profession of the Churches, let us learn, 1. That if she be his, and those who are her true members, than they are not their own, to live to themselves or to the flesh, but to him who died for them and purchased them to be his by his precious blood, 2. If his desire be to us, then let our desire be likewise to him, to open to him the door of our heart, Rev. 3. 20. ever to embrace him with the arms of faith, and fervent affection, to entertain him with all holy devotion, and neither to grieve, much less to quench his spirit, Eph. 4. 30. 1 Thess. 5. 19 And fear lest we fall to that height, Heb. 10. 29.   

Vers. 11. Come my beloved, Let us go forth into the field, Let us lodge in the villages. 12. Let us go up early to the vineyards, Let us see if the v●ne flourish, whether the tender grapes appear, and the Pomegranates bud forth; there will I give thee my Loves.  
In these two verses is set down Christ's care and kindness towards his Church, 1. His care in calling upon her, as he had done before, Chap. 2. 10. To arise from the delight of earthly things, to more heavenly and Celestial, of which sort of excitation we have all need; and, 2. His kindness in admitting her to that sweet and comfortable association whereof here he speaks, her estate now being far different from her late and former condition, when he withdrew himself, and made her with great pains and grief of heart to seek him, and yet could not find him, but now he not only comes unto her, accepts of her, and highly commends her; but likewise he kindly here invites her to go with him, and refresh herself (as it were) in the fields, and to lodge with him in the villages; yea not only so, but to go up early to the vineyards, where he may show her his particular care and inspection that he has of every one of her members, how grace is cherished, or decays, and how it grows or fructifies in them, even as we read of Paul and Barnabas their care, Act. 15. 36. how after their preaching of the Gospel, which Paul calls planting, they visited the brethren in every City, which were the Lords vineyards, to see how they did.  
As for the flourishing of the vine, and budding of the Pomegranate we spoke before, Chap. 6. 11. And there he promises unto her the further manifestation of his love and affection, which he expresses in the plural, (Loves,) for indeed his love is manifold and plentiful, as that, of Election, Creation, Redemption, Vocation, Justification, Sanctification, providence, protection, and at last Glorification.  

Observations.  
1. Out of this reiterate exhortation to arise, and come away following Christ Jesus, whither he calls; we learn the great need we have of such frequent excitations unto holy duties, being (as the Cretians were called slow bellies, so we) slow obeyers.  
2. We see here the vicissitude of a Christians estate in this life in spiritual things, sometimes deserted (as it were) and dejected, and other while enjoying a most familiar and near fellowship with Christ and comforts; that so the godly soul may not be disconsolate altogether, but if tears be in the evening she may expect joy in the morning, Psal. 30. 5.  
3. The difference between the soul's estate under desertion, and now enjoying a sweet fellowship with her Saviour; in the one she is straitened, and languisheth, as one bound in fetters, but in the other she doth expatiate herself like one set at liberty, and going forth to the fields, and villages with them whom she loveth.  
4. When we follow Christ's calling, and go or walk as he does direct, then do we get admission to most familiar fellowship, and the clearest evidence and assurance of his love to us, as he sayeth, There will I give thee my loves.    

Vers. 13. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.  
Here the spouse expresses her mutual love, and thankfulness to her beloved, the grace of which thankfulness she compares to Mandrakes that give a good smell, whereof we read, Gen. 30. 14. and to testify that the same is real, she speaks of fruits▪ new and old for variety, which are the actions of a holy life, and which, she says, that are laid up for him, not that in any wise he can be benefited thereby, as the Psalmist witnesses, Psal. 16. But signifying that in doing of them all her scope and aim is chiefly his glory; that as all is from him, so should all be for him, and the glory of all only redound to him.  

Observations.  
1. Where grace or true thankfulness is, as it is sweet smelling and acceptable, so it should be not only verbal but real, in the fruits of godliness, both in our general and particular callings.  
2. In performing which, let this be our aim, to wit, God's glory, and not our applause.    
Finis septimi Capitis.  
Soli deo gloria.   

CHAP. VIII.  

Vers. 1. O that thou were as my brother that sucked the breasts of my Mother, when I should find thee without, I would kiss thee, yet I should not be despised.  
IN this Chapter is yet further set down the Church's love to Christ and the vehemency thereof to the 8. verse, 2. The calling of the Gentiles is foretold and spoken of to the 14. And lastly is set down the Church's prayer and desire of Christ's second coming.  
First then in this verse she declares the great desire she has of Christ's constant presence, fellowship and familiarity, for her greater comfort and her soul's contentment, and therefore she wishes that he were as a brother to her that sucked the breasts of one Mother, that so she might enjoy his presence, as Brothers and Sisters that are of one family usually do; for than she would manifest her love to him by delighting in his fellowship and kissing him with the kisses of most entire affection. Now brotherhood signifies a mere Conjunction or consociation, which some express in these three words, of race, place, and grace, or which is, 1. By bond of nature, and in which sense Christ is become our brother by taking our nature on him, 2. By confederation or covenant, as was that between Jonathan and David, 2 Sam. 1. 26. and of which sort there is mention made, Zach. 11. 14. between Israel and Judah. And in this sense also by the covenant of grace Christ is our brother, 3. For being companions in alike estate, as brethren in affliction, whereof Job speaks, Job. 30. 29. And so was Christ likewise herein with his Church on earth; and, 4. For being of alike conditions, manner, and practise, as Simeon and Levi were said to be, Gen. 49. 5. and as a slothful man by Solomon is said to be a brother to a waster, Pro. 18. 9 And so in like manner by communion of grace and sanctification, his Church being holy as Christ is holy, he is said to be our brother, Heb. 2. 11. This then is the desire of the Church here, that as Christ is her brother by unity of nature or race by incarnation, Heb. 2. 14. so he would be by communion of grace and sanctification as, Heb. 2. 11. And as a brother he would be lovingly affected to her, familiarily conversant with her, and kindly compassionate towards her in all her difficulties or griefs, like one that had sucked the breasts of her Mother, that is, like one of nearest and fullest Conjunction, as not only having one father, but one Mother also, and fostered upon one breast, as we see in Joseph's affection and carriage for that cause to Benjamin beyond all his brethren, Gen. 43. 29.  
Then does he subjoin these words, (when I should find thee without, I would kiss thee,) whereby she expresses that the fervent desire of Christ's fellowship and communion with her, is here accompanied with a promise of all careful and affectionate duty, whereby she can manifest her love or longing for him, and as formerly she sought him, ever till she found him; so now, she says, when she shall find him without she would kiss him, thereby giving us to understand both the right way to seek Christ, and to carry towards him when we have found him. He must be sought then, 1. Not sitting at our own ease within doors, but by taking pains and going out, therefore it is said, Pro. 1. 20. that wisdom is without, and cries in the streets, yea we must go out of ourselves by self-denial that we may find him, and in him all grace and goodness, Matth. 16. 24. 2 This also shows with what a ready mind we should go forth and meet Christ and welcome him when in his holy ordinances he comes unto us, as Laban went forth with Alacrity to meet Abraham's servant, and invited him to come in, as the blessed of the Lord, Gen. 24. 29. 31. Or as it is said, Matth. 25. 6. That this was the cry that was at midnight to the virgins, saying, behold the bridegroom cometh, go ye out to meet him. And not only does she profess that she would go forth and attend his coming but also when she had found him without, she would kiss him (which was the ancient manner, and is yet, of salutation and welcoming,) which kisses are either like that of Mary Magdalen's, when she kissed his feet, of humble affection; or those, whereby the Psalmist wills all men to kiss the Son, lest he be angry and they perish in his wrath, Psal. 2. which are of homage and humble submission. And yet by doing so (she says) she should not give any just cause to be either ashamed, as Isay speaks, Isay. 54. 4. or despised as David was by Michal, for doing that which was not comely or decent for a modest and chaste virgin to do, 2 Sam. 6. 16.  

Observations.  
1. According to the Churches wish and desire here, seeing Christ is become our brother, 1. By incarnation, 2. By confederation, 3. As companion in alike condition; and, 4. By communion of grace, and sanctification, then let us honour him as our elder brother, love him and sympathise with him: and, in a word, as the nearest kinsman under the law was bound to do a kinsman's part to the defunct kinsman, so let us do a brother's part, to our dearest brother who hath died for us.  
2. We see when Christ comes to us, how cheerfully we should not only open to him when he stands and knocks at our door, as Chap. 5. 2. but should go out to meet him, seeking all the occasions of the increase of grace, and of finding Christ in the means thereof: and thus we should hunt after the blessing with Jacob, while as profane Esau's are hunting after carnal pleasures, and when we have found him, with all the kind embracements of faith (as Simeon got him in his arms, so) should we clasp him in the arms of our soul, applying him to us, and we complying to him, and we should kiss him with the kisses of love, and loyal obedience.  
3. Though it be the custom of profane Ismaels' to mock the religious, for religious duties, or like Michal to despise them, yet the spouse of Christ and her true members are no whit scared thereby, nor moved more than David was, to desist therefrom, but rather to insist therein with courage and constancy, because they labour only to approve themselves to the Lord therein, their own conscience, and the truly godly: and therefore, as the woman in the Revelation has the Moon under her feet, Rev. 12. So they tread and trample with a holy contempt all such despising, and go on Zealously in their godly course.    

Vers. 2. I would lead thee and bring thee into my Mother's house, who would instruct me, I would cause thee to drink of spiced wine, of the juice of my Pomegranates. 3. His left hand should be under my head, and his right hand should embrace me. 4. I charge you, daughters of Jerusalem, that ye stir not up, nor awake my Love until he please.  
In this verse she shows that further she would do than kiss him, finding him without, to wit, she would lead him, and bring him into her Mother's house; which house what it is, we have shown before, Chap. 3. 4. But how comes it to pass that she says that she would lead Him, seeing He must be our leader and guide in all our ways, as David prays, O send out thy light, and thy truth and let them lead me and bring me unto thy holy hill, Psal. 43. 3. And again, Thou will guide me with thy counsel, and after receive me to glory, Psal. 73. 24. I answer, this is only to show that the Church now having stirred up herself (as Isay speaks) to take hold of him, Isay. 64. 7. She resolves and professes that she will do all the honour she can to him, such as is usually done to great personages, who use, not only to be waited on and met without at the door or gate, but a great way off, and convoyed or brought along to the place whither they are coming, as we read, Psal. 45. 14. Where it is said that the Queen (spoken of there) shallbe brought or convoyed to the king in raiment of needle work, with the virgins and companions that follow her.  
Next, having declared that she would lead him and bring him to her Mother's house, she shows the office of her Mother, or what she would do unto her, to wit, she would instruct her in the whole duties that she should perform to so good and glorious a husband, Pro. 1. 8, 9 In whom the word of her instruction should not be fruitless, for she should make him drink of spiced wine and the juice of the Pomegranate, that is, she would honour and entertain him with his own graces, and render unto him such fruits of her faith as should be sweetened and made savoury (like jacob's savoury meat which he gave his father) with the spices of his own spirit and humility wherein he delights.  
By doing whereof (v. 3.) she shows in like manner what she may mutually expect of him, especially in her time of need (as we see, Chap. 2. 6. Where the same words are set down) to wit, the sweet supporting of his grace, and comfor-fortable embracement of his tender love, of which words because we have spoken in the forenamed place, as also of the subsequent, we cease here to repeat▪  

Observations.  
1. The godly (we see) makes still a progress in grace, and all religious duties, as the Church is said here not to be content only to find her beloved without, but she will also with all observance and honour that she can perform, lead him, and bring him into her Mother's house, and there entertain him with the choicest things she can.  
2. We see the office of the true Church as a mother to her children, and of all faithful pastors therein, which is, not to keep them blind folded in ignorance, which that whore of Rome calls the Mother of devotion, but to instruct them in all the duties which they ought to perform to the Lord Jesus acknowledging him to be their only head and husband, and no earthly creature as his vicar therein; that he is also their only Saviour, and they nor no other, in part or whole are saviours to themselves; that he is likewise the sole Monarch or king and Lawgiver to his Church, and with whose laws binding the conscience none can dispense, the sole Priest also both for Satisfaction fully on earth, and sole mediation he makes in the Heavens, as likewise that he is her only Prophet that cannot err, and whose voice only as chief pastor in the holy scripture, by all is to be heard.  
3. We see that the Church's instruction to her children should not be fruitless, but should produce the sweet fruits of holy obedience, as we see, Isay. 5. and Joh. 15. is required; and whereby Christ is feasted, as it were, and entertained as with spiced wine and the delicious juice of the Pomegranate; so that the light of knowledge whereby we see, should produce the light of obedience whereby we shine, and our lamps like those of the wise virgins, should be both burning and shining.  
4. By doing whereof we shall find that our work of obedience is not in vain, but shallbe well recompensed both with the comfortable embracement of Christ Jesus in the arms of his mercy and protection in our greatest need here; and, beside the sweet repose of a good conscience therein, which was Jobs greatest comfort, she shallbe recompensed in mercy with his perpetual and glorious sight hereafter, in whose presence is fullness of joy, and at his right hand are pleasures for evermore, Psal. 16. 11.    

Vers. 5. Who is this that cometh up from the wilderness leaning upon her beloved? I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee.  
Follows here, a question concerning the Church, which was in the same words before propounded, Chap. 3. 6. to which place we refer the reader, but here her posture is set down which was not there mentioned, to wit, that she leans upon her beloved, and whereby is signified, 1. Her relying by a holy and humble confidence only upon him, in respect of her own weakness, and his supporting of her by his special grace, whereof he said to Paul that it should be sufficient for him, without which she was neither able to stand against temptation, nor walk in that narrow way that leads unto salvation, let be to walk upward, as she is said here to come up from the wilderness. And, 2. is signified that in all her fears, dangers or difficulties, yea in death itself (with David, Psal. 23. 4.) her only stay and confidence for comfort, resolution, or delivery, is only fixed on Christ her beloved; Leaning unto and upon him alone, as all-sufficient, to be unto her (as saith the Apostle) wisdom and righteousness, sanctification and redemption, 1 Cor. 1. 30. that, according as it is written, he that glorieth may glory in the Lord.  
After which description of the Church of Christ, chosen out of the world and wilderness thereof, and coming up out of the same, both in affection and conformity of like conversation, and leaning upon Christ only his merit and grace, follows, Who first raised her up, that she might thereafter come up out of the wilderness, and made her to be spiritually born of her Mother the Church. Surely this is Jesus Christ alone, who raised the dead, and sayeth here to his Church, I raised thee up under the Appletree; before this she being sitting in darkness and under the shadow of death, and in such a woeful estate by nature, as the Apostle shows Eph. 2. 5. He is then said here to have raised her under the Appletree, which is mentioned, Chap. 2. 3. and which tree is himself, as the comforts that flow from him, vers. 5. are called apples. Under him therefore and under his over-shaddowing by the efficacy of his own spirit, which makes him say, I raised thee, doth the godly rise from sin to righteousness, and there doth their Mother the Church bring them forth by the work of regeneration, being conceived in her womb by the immortal seed of the word, and co-operation of the Holy Ghost, even as it is said of the conception of Christ our head in the womb of his virgin-Mother in like manner, that the Holy Ghost should come upon her, and the power of the most high should over-shaddow her, therefore that holy thing that should be born of her should be called, The son of God, Luk. 1. 35.  
Where it is to be remarked, that the work of grace in and upon us, has here two names whereby it is expressed, to wit▪ the one is, a raising of her up, whence also it is called the first resurrection; and the other is, a birth, whence it is called our regeneration: And is partly ascribed to Christ, as a raising up, or first resurrection; and partly to the Church, as a birth or regeneration; his part being in both, the inward efficacy, and her part, only the outward ministry: he than that raised the dead, and shall raise them at the Last day can only raise the dead soul, that all the glory may be to him alone; and his Church as a Mother may well conceive and bring forth, but he that only has the key of the womb (as he has of the heart, the clouds, and of death,) who also marvellously frames our tender bodies therein, and gives strength to the Mother to bring forth the birth, he likewise has the chief hand in our spiritual conception, and in that forming of his Image in us spoken of by the Apostle, Gal. 4. 19 which is our new birth or regeneration. And in which work, as the dead has no power in themselves to rise, or the birth to conceive and form itself in the womb, and thereafter to come forth out of the same; so neither is it any way in the power of nature or man's free will, to raise themselves or be agents in the first act of their regeneration and conversion to God.  

Observations.  
1. Seeing in our coming up out of the wilderness of this world, and of our Pilgrimage therein to our heavenly Canaan, we have no strength of ourselves, either to walk, or wrestle with any temptations with which we will encounter, let us here with the spouse rely only for strength and supporting upon Christ alone, and so lean upon our beloved.  
2. Seeing he is author of all grace, and specially of that work of grace in us, whereby being dead in sin we are raised to newness of life here, and regenerated to the hope of eternal life hereafter, therefore let us ascribe all the glory to him alone, and not to any merit or freewill in us: for who has made thee O man, but God only to differ from another? or what hast thou but that which thou hast received? 1 Cor. 4. 7.  
3. Seeing as he ascribes her raising to himself, so does he her birth to his Church and Ministry thereof, therefore if we would be partakers of grace and the work thereof, which tends and ends into Glory, let us not despise Christ's Church her ministry and instruction, as was said in the former verse, but reverence the same, knowing that he has not God to be his father, who has not, or reuerences not the Church as his Mother.    

Vers. 6. Set me as a seal upon thy heart, as a seal upon thine arm, for love is strong, as death; jealously is cruel as the grave, the coals thereof are coals of fire, which have a most vehement flame. 7. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would be utterly contemned.  
In these words, out of the consideration and proof of his manifold love to her (as has been shown in sundry particulars,) she breaks forth now into an earnest prayer or petition, that the same may continue sure and constant towards her, and that she may be assured and confirmed thereof, therefore she says, Set me as a seal upon thy heart, and as a seal upon thine arm, desiring so of him who is the only true High Priest of his Church, that as the names of the tribes of Israel were graven like seals upon Aaron's breastplate of judgement upon his heart, Exod. 28, 29. when he went into the holy place for a memorial before the Lord continually; even so, 1. That he should be continually mindful of her in his intercession before God his father, as we see that to be his priestly office, Heb. 9 24. 2 That he should entirely and constantly affect her, as there is no nearer conjunction then of that, which is set as a seal, and makes a deep impression on the very heart.  
Neither doth she only desire to be set as a seal on his heart but likewise on his arm, to show that she desires not only his continual remembrance of her, as by the Prophet the Lord says, For that cause behold I have graven thee upon the palms of my hand, Isay. 49. 16. but likewise that she desires the manifestation of his affection by his actual aid, by supporting her in all her infirmities, and his help of her against all her enemies, and all this by his mighty power, which is called the arm of the Lord, Isay, 40. 10, 11. Exod. 15, 16. Zech. 11. 17. Luk. 1. 51. Joh. 12. 38. And elsewhere in scripture.  
Thereafter, she rendereth the reason of her desire, from the nature and force of that spiritual and fervent love which makes her so to suit this at his hands, which she compares to three most strong things, 1. To death which overcomes all men, as the Churches fervent love to Christ overcomes all temptations and most cruel sufferings, as we see in the example of Martyrs, 2. To the grave which is likewise invincible and devours up all; and even so doth Christ's love, (likened here to jealousy for the vehemency thereof that can abide no corrival,) overcome all difficulties, 3. To coals of fire, which have a vehement flame that consume all the combustible matter of earthly trash that is cast into it, yea unto such a flaming fire, which all the waters of afflictions (as the Prophet expounds the same) Isay. 43. 2. yea the floods thereof (as we have, Rev. 12. 15.) cannot quench or drown it, as the Apostle shows us, Rom. 8. 35. And which being of a Heavenly nature, by all that a man has of earthly and worldly things cannot be balanced nor sufficiently appretiated, which makes the merchant in the Gospel who overvalued the same above all these things, to be accounted therefore the wise and prudent merchant, Matth. 13.  

Observations.  
1. We see what should be the very upshot of all our desires, to wit, to be in God's favour above all things, (as David did choose, Psal. 4. 6.) and to be nearly united to Christ, precious in his sight, and had by him in perpetual remembrance, and, in a word, to be as a seal on his heart and a signet on his arm.  
2. If we would have ourselves to be so to Christ, than we must labour that he be so to us, to wit, as a seal upon our heart, in tender love to him, near conjunction with him, mindfulness ever of him, and having the stamp of his Image imprinted on our souls, that thereby we may be known, (like Caesar's coin) that we belong to him: neither let us set him only as a seal on our heart by inward piety, but likewise on our arm by outward practice thereof.  
3. We see that, That which makes her to desire to be set as a seal on his heart and arm, is, strong love towards him, so that although our faith and other graces be feeble and faint in us, yet if our hearts tell us that our love to Christ is strong, and that with Peter we may say, Lord thou knowest that I love thee, the same may be a great comfort unto us, John 21. 17.  
4. It is out of this strong love of hers towards him that makes her so earnestly desire this spiritual union with him to be as a seal on his heart and arm, so that we may know our love to Christ by this our desire, and degree thereof, for where our love is small or feeble, strong or fervent, so will our desire be of this spiritual union.  
5. The love she carries to him is compared to coals of fire, which indeed (like that which came down from Heaven, to kindle and consume the sacrifices) is of a heavenly descent, and is compared to fire (as the baptist speaks of our inward baptism) 1. Because as fire has light with it, so the love of Christ has the knowledge of him whom we love, Ignoti enim nulla cupido. 2. Fire has heat and warmness with it, and so has the love of God, whereby it heats our cold and frozen hearts, and warms them with mutual love to God and zeal of his glory. 3. Fire purges the dross of metals; and so does Christ's love, our hearts from corruption. 4. Fire melts the good mettle and makes it pliable to the hand of the Goldsmith; and so does the love of Christ, and makes it pliable to the operation of the spirit, 5. Fire in the flame thereof bends continually upward; and so does the love of Christ seeking his glory and those things that are above: therefore let us try by these works and operations, if we have in us the true love of Christ.  
6. By these things whereunto this spiritual love is compared which are in themselves invincible and overcome all other, especially such a flaming fire which no waters nor the floods thereof can any way quench, and whereby (as is said) are understood the sharpest afflictions or most cruel persecutions, we may see what is the most sovereign preservative and fortification of the soul against the time of trouble that we may stand as the well built house against all stormy tempests, whatsoever, to wit, the love of Christ and of his sacred truth, which shall make us (as the Apostle speaks and Martyrs practised) to triumph, saying, In all these we are more than conquerors.  
7. This clause which says, If a man would give all the substance of his house for love it would utterly be contemned, shows, that although worldling's hearts may be won by Satan's temptation from the love of Christ and his truth, as we see in Demas, 2 Tim. 4. 10. yet in them that are truly godly there is no such force in any worldly treasures, who count all things but dung and loss in comparison of the saving knowledge of Christ Jesus their Lord.  
8. We see the two main temptations whereby Satan seeks to alienate or draw away our hearts from the love of Christ and his truth, and make us quit the same, to wit, the waters and floods of trouble and persecution on the one hand; and if that cannot serve the turn, than the allurement of worldly riches which overcame Judas, and wherewith he tempted Christ's himself, showing him all the kingdoms of the world and the glory thereof.    

Vers. 8. We have a little sister, and she hath no breasts, what shall we do for our sister in the day when she shall be spoken for?  
Here this holy and heavenly Song draws to an end. In the conclusion whereof we have these points, 1. A consultation or demand concerning the Church of the Gentiles which she prophecies shallbe gathered to Christ, together with a declaration of her great glory, 2. There is a comparison made between Solomon's frultfull vineyard, and Christ's Church on earth, 3. We have a postulation or desire that she may enjoy still the benefit of his word here, with a sanctified care and heart to hearken thereto, and believe the same, and that he would hasten his second coming to Judgement, when she might no longer walk by faith but by sight, and enjoy his presence for ever in the heavens hereafter.  
Concerning the first of these, we know before our Saviour's suffering and ascending to the heavens that the Church was then only within the pale of the Jewish nation, who were at that time Gods only peculiar people to whom his oracles were committed, Eph. 2. 12. all others being counted sinners of the Gentiles, and aliens from the Commonwealth of Israel, till the partition-wall was removed, and that was performed which was promised to the Son, Psal. 2. 8. And again, I have made thee a light to the Gentiles, and the salvation to the ends of the earth: which by a vision was declared to Peter, whereby he saw, that God had put no difference (as he says himself) between Jew's and Gentiles, after that by faith he had purified their hearts, Act. 10. 13. and 9 Of this conversion then of the Gentiles & enlargement of the Church the spouse here speaks, saying, We have a little sister and she bathe no breasts: where we have to consider, 1. How she calls her, 2. How she says, We in the plural, 3. How she says in the present, we have a little sister, 4. How she is said to have no breasts, and. 5. The care that she has of her, saying, What shall we do for our sister in the day that she shall be spoken for?  
The speech than itself we see is Metaphorical taken from the manner of Elder sisters that are espoused, their speaking of their younger that is not yet for marriage, being but little in stature and having no breasts, or paps form and ●it to contain milk and nourish up children, and consulting as it were with friends, against that time that she is ripe for marriage, what is the best way to get her espoused.  
First then, this being according to the manner of the Hebrews (as has been noted before) that the whole is called the Mother, and the parts of the Catholic Church are called sisters, In this speech then, the Jewish Church calls the Church of the Gentiles to be collected of all nations, a sister, 1. In relation to Christ, who is our elder brother, and who calleth his Church whether of Jews or Gentiles, his sister, as we see, Chap. 5. 2. Next, in relation to herself, for unity of one nature with her, one faith, one father, one Spirit, one Baptism, and one in affection.  
Next, this sister is called a little sister, though this question might arise, why she should call her so, seeing the Church of the Gentiles in greatness and number was far to exceed the Church of the Jews; whereunto I answer, that she is so called, 1. Not in respect of her number which was to be, but because of her number then, which were but a few proselyts; or else, 2. In respect of time, because the time was not yet come that the Gentiles should be called, and by faith espoused to Christ, in respect whereof being of nonage she was as yet little, or as a young damsel not ripe to be betrothed; 3. In respect of her condition at her first conversion, at that time, not being yet so numerous; and, 4. She might be called little, not only in respect of number then (as is said,) but also of strength, stature, and knowledge; in all which after her first conversion being conformed, she was daily only to grow.  
2. It is said in the plural, we have a little sister, though at that time there was no other Church but that one of the Jews, therefore including Christ in this speech with herself, she says in the plural, We have a little sister, thereby to show, that the Church of the Gentiles is not only a sister to the Church of the Jews, but also to Christ, Rom. 8. 29. He being the first begotten amongst many brethren, who are all (as the Apostle says,) flesh of his flesh and bone of his bones, Eph. 5. As also to show that he loves her as dearly, will care for her and protect her, as ever he did the Church of the Jews.  
3. She says in the present time we have a little sister, although the Church of the Gentiles many hundreth years thereafter was not to be called, 1. In respect of predestination and Gods eternal decree, unto whom all future things are as present in his sight, 2 In respect of prediction, and promises made thereanent, which in all times are yea and Amen, 2 Cor. 1. 20. 3 For the certainty of accomplishment in respect whereof to the eye of faith, which gives a sort of being to things that are not yet, things to come are present, as also for the same respect the Scripture usually speaks (as here) of things to come as if they were present, or praeterit, as we see, Isay. 53. 3, 4, 5. and else where. For all these respects, she says in the present, we have a little sister.  
4. This little sister is said to have no breasts, that is, a settled Ministry affording the sincere milk of sound doctrine out of the old and new Testament; because as yet she was like Abraham before he was called out of Vr of the Chaldees, Jos. 24. 2. sitting as yet in darkness and in the shadow of death, under gross ignorance, and damnable Idolatry, till that light arose to her, who is the Sun of righteousness, and she was called to be his people who was Lo-ammi, no people at all, which was by the preaching of the Gospel, Hos. 1. 9, 10. Yea which estate of the Church of the Gentiles her not having a settled Ministry after the Gospel was preached, and after Christ's ascension, we may see in many place, as, Act. 14. 21, 22. and Ti●. 1. 5. does testify.  
5. Touching the care that she has for this her little sister, it is in these words, What shall we do for our sister in the day that she shallbe spoken for? that is, what furtherance shall we yield to her for her conversion, increase and establishment in the truth, when she becomes as a wooed bride to Christ by the Ministry of the Gospel, as Rebecca was to Isaac by the steward of Abraham's house. In the which work of conversion, increase and establishment, she acknowledges two agents, one chief or principal, and another Ministerial or instrumental, and therefore she speaks in the plural number, saying, What shall we do? the principal and fountaine-agent of all grace, enlightening and establishment being Christ, who is the Author of all blessings upon his Church, and the ancient Church of the Jews being the instrumental agent when by the Ministry of the holy Apostles and Evangelists who were of the Jewish nation the Gospel was preached, and as the Lord said to Ananias concerning Paul, they were made chosen vessels to carry his name before the Gentiles, Act. 9 15.  
This therefore they did for their little sister in the day that she was spoken for, and thereby, 1. Did let her see her base condition by nature, before, like poor captive Esther, the King of kings set his love upon her, 2. The glorious and happy estate whereunto she was called, Ezek. 16. as we see the same typified, Psal. 45. And yet a far more glorious estate whereunto she should be advanced in the kingdom of Glory, described unto us, Rev. 21. And 3. they did deal between her wooer and her, with him by prayer, and with her by preaching, as Laban said concerning Rebecca to get her consent, Gen. 24. 57 4 As Abraham servant gave unto Rebecca jewels of silver, and Jewels of Gold and raiment, v. 53. to adorn and prepare her for his Master, even so as instruments of the grace of God's spirit by their Ministry, they did prepare and adorn her likewise as a bride to present her to Christ. And, 5. As the Apostle did the Galatians and others, they watched over her and warned her that she should not be tempted by other base and allureing wooers, and door in her affection, or like Dinah gad by inconstancy and go a whoring after any such, but keep herself as a chaste virgin to her heavenly bridegroom, till the day of the solemnisation of the marriage with her in the highest Heavens, when Christ shall say, Even so I take her before my Father, and before his Angels.  

Observations.  
1. We see by the style which the Church of the Gentiles gets, that all particular and national Churches are but sister-Churches, and none such may claim to be a Mother universal Church and Mistress over all, as falsely and ridiculously the Roman Church now does, and her proud Papal Bishop to be the universal Monarch of the Church, and Head over all.  
2. Where in the plural number it is said, we have a little sister, and so that the Church of the Gentiles is a sister to Christ, as well as that of the believing Jews, We see (as has been noted before) our dignity who are true believers, with the sweet comforts that result therefrom, Chap. 5. 2.  
3. In respect of God's decree, prediction, and promises concerning the calling of the Gentiles, that she says in the present time, we have a little sister, we do observe that the decree and promises of God for things to come, are so certain and infallible, that faith doth justly apprehend them, and speak of them before they be, as if they were already, which shows the nature of faith to be as the Apostle describes it, Heb. 11. 1. as also serves much to establish to us the comfort of God's promises in greatest extremities to our great joy.  
4. Concerning the care that she has of her little sister, saying, what shall we do for her? etc. We see that the loving duties arising from zeal and charity and as members of one body, that one sister Church can do to another for their mutual help, strength or establishment, most willingly and readily they ought to perform.  
5. Whereas she says, What shall we do? we see that it is not enough only to wish good to the faithful, or, as James says, to show our charity only by words, Jam. 2. 16. but as the Psalmist says to the Lord, Do good unto Zion, Psal. 51. 18. even so we should do good to the faithful, and both our faith and charity should be seen by works: for as the body, (says the Apostle) without the spirit is dead, even so is faith which is without works.  
6. She says, What shall we do for her in the day that she shallbe wooed or spoken for, whereby we see what the preaching of the Gospel is, to wit, even like Abraham's message by the steward of his house, concerning a wife to his son Isaac, even a wooing of a spouse and preparing her for Christ. And therefore, 1. When ever we hear God's word we should consider what is intended therein, and accordingly attend thereto, and count it our greatest happiness if it produce this effect upon us, as to woe and win us to Christ. And. 2. This should be the scope of all faithful pastors, not to woe people or wed them to themselves by gaining their applause, or seeking their own estimation; but to woe and wed them to Christ, as was the Apostles practice, and of all true pastors, 2 Cor. 11. 2. Qui non quae sua sed quae Christi quaerebant, aliis que planctum non sibi plausum movebant.  
7. It is said in like manner▪ In the day that she shallbe spoken for: to show us thereby, that there is a day that the Lord has appointed for the conversion of such as belong to him, as we see in the parable of those who were called to the vineyard at several hours, Matth. 20. And in the conversion of the thief upon the cross; and of Paul when he was a persecutor: wherefore we should neither despair of the conversion of any, though a most wicked Manasseth, or an Idolatrous heathen, see, Ezek. 16. (as all the Gentiles were, yea Abraham himself before his calling out of Vr of the Chaldeans) for we know not the day when they may be wooed and won unto Christ. Neither should we ourselves let such a precious and happy day pass when it comes, unmade use of the same, lest if we do so, as we see, Pro. 1. 28. and in the example of the foolish virgins, a day of distress and destruction come upon us, wherein though we call and knock, he hear us not, nor make us no answer.  
8. Last of all, seeing the Church of the Jews had this care and love to her little sister, the Church of the Gentiles, and that by, the Ministry of the holy Apostles who were Jew's by nation, the Gospel of grace was convoyed to her; It is our part now to be as loving and careful for our elder sister, and as earnest with the Lord in her behalf for her conversion and inbringing who was the natural olive, and cut off by her unbelief, only for our behoof, as she was for us, when we were without and aliens to the Commonwealth of Israel.    

Vers. 9 If she be a wall, we will build upon her a palace of silver, and if she be a door we will enclose her with boards of Cedar.  
Follows here, Christ's answer and resolution to the former question, saying, If she be a wall, that is, well grounded on that foundation, mentioned Ephes. 2. 20. of the prophets and Apostles; and described also, Rev. 21. 14. And be built up or edified in the truth of salvation, as we see, Eph. 4. 12. (we) that is, Christ inwardly and effectually by his grace, and her sister Church of the Jews, outwardly and Ministerially by the word (will build upon her a palace of silver), that is, we will further and promove in knowledge and grace, and in the growth thereof, that so she may be a fit and glorious habitation to God through the spirit, as we find mentioned, Ephes. 2. 22. Silver, noting here the excellency, purlty, and durableness of this palace, not being of combustible matter, and richly decked and adorned with the graces of God's spirit. And if she be a door or gate, that (as is said, Psal. 24. 7.) the king of Glory may come in thereat, or cast open for calling and admitting others, as is said, Isay. 60. 11. Therefore thy gates shallbe open continually, they shall not be shut, day nor night, that men may bring to thee the forces of the nations, and that their kings may be brought. And again, Isay 26. 2. Open ye the gates, that the righteous nation that keeps the truth may enter in, than (says he) we will enclose her about with boards of Cedar, which was a sort of wood that was used in the fabric both of the ark, as the most precious and durable wood, as also in the building of the Temple of Solomon; and therefore fitly here applied to the Christian Church, she being the habitation of the Lord by his spirit, and the Temple of the true Solomon, and of the Holy Ghost; to denotate thereby the precious and durable endowments of the gifts of God's spirit whereby he was to adorn and fortify her, and which by the Ministry of his servants he was to bestow upon her.  

Observations.  
1. We see that the Church of Christ, and every true member thereof should be like a wall, not wavering but stable in the truth, and therefore should not be carried about with every wind of doctrine, but be rooted in the faith, as they are exhorted, Coloss. 2. 7. that so like the house by the wiseman built upon the rock, Matth. 7. 25. they may stand against all assaults; and as is said, Colos. 1. 11. they may be strengthened with all might, and for that cause they should labour for the love of the truth, which because some received not (says the Apostle) that they might be saved, for this cause God sent them strong delusion to believe a lie, 2 Thess. 2. 10.  
2. We see the straightness of the communion of the Saints amongst themselves, that as the Psalmist calleth Jerusalem a City that is compact together, Psal. 122. 3. so here they are compared to lively stones compacted, (or as the Apostle says) fitly framed, Eph. 2. 21. And firmly builded into one wall, by the unity of one faith, and the cementing of the bond of love and of one spirit, which they should keep fast, without schism or rupture, that peace may be within the Church her walls, and prosperity within her palaces, Psal. 122. 7. Which how good and pleasant a thing it is the Psalmist declares, Psal. 133. 1.  
3. We see (as in the parable of the gainers by their talents,) that to them who have solid and true grace more shall be given, and therefore says our Saviour here, If she be a wall already, we will build a silver palace upon her. Wherefore this should teach us to be careful to get true grace settled in our hearts, and then assuredly where it is, by this as by one property thereof it will be known, to wit, by growth and a further increase.  
4. We see the excellency of the Church and her preciousness in God's sight, how mean and contemptible soever in the eyes of worldings, to wit, that she is like a glorious and rich silver palace of Gods own building; for which cause he sayeth, We will build upon her a palace of silver, which should be a motive to all men to seek to be true members of this Church. As likewise shows unto us, if she be so glorious and beautiful in her Pilgrimage and militant estate, absent from her Lord, how glorious and beautiful will she be in her heavenly country being present with him and triumphant in glory!    

Vers. 10. I am a wall, and my breasts like towers, than was I in his eyes, as one that found favour.  
Here this little sister is brought in, showing that she is a wall built on that foundation, spoken of Eph. 2. 20. and Revel. 21. 12. and has not only breasts, but breasts like to towers, all which she acknowledges not to be from nature; or any merit of hers, but from the free grace of God, as the Apostle shows, and that favour that she says here, she found in his eyes. Thus then for the certainty of faith (as has been noted before) she is brought in here, speaking of that which was to come, as of a thing present. She was therefore this wall that is spoken of, when by the planting, and after watering of the Apostles, she was conformed in the Gospel of Christ, and the Lord gave her that increase that is spoken of by Ezekiel when she multiplied as the bud of the field, Ezek. 16. 7. and which was foretold by Isay, who brings in the Jewish Church with admiration saying, Isay. 49. 21. Who hath begotten me these, seeing I have lo●t my Children, and am desolate? therefore thus sayeth the Lord God, behold I will lift up mine hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shallbe carried upon their shoulders. And Kings shallbe thy nursing fathers and Queens thy nursing mothers, Verse. 22, 23. etc. and which thing we see began to be performed in that notable work of conversion, Act. 2. 41.  
Likewise her breasts are said to be like Towers, and so not only comely fashioned, as the Lord speaks, Ezek. 16. 7. but so abounding in the plenty and power of the Gospel of grace, that she afforded as a Mother such plenty of the sincere Milk of the word unto the multitudes of her children and converts, whereby they abounded, and (as the Apostle speaks) were so filled with knowledge that they had the word of Christ in all wisdom dwelling in them richly, Col. 3. 16. All which (as has been said) she acknowledges to have received, from the mere and free favour of God which she found in his eyes who is her heavenly husband, as is shown at length, Ezek. 16. that so all the glory of this work of grace may be to him only, to whom glory belongeth.  

Observations.  
1. We see here our happiness (if we make good use thereof), and the Lords gracious dealing towards us, that we are borne and live in the time of the plenty and clear light of the Gospel, when the breasts of the Church are like towers, boudned or swollen up (as it were) with the sweet and sincere Milk of the word, streaming forth plentifully every where to nourish her children, so that much being given us we may look that much willbe required, to wit, for great and clear light, great thankfulness and obedience: and if we set leight by this heavenly and great benefit, and either live in wilful ignorance or wicked disobedience, bringing forth the works of darkness, our estate shallbe more wretched beyond that of Corazin and Bethsaida, as theirs was beyond Tyre and Sidon, Matth. 11. 21.  
2. Whereas she attributes all this to God's free favour, hereby then a Church may know that she stands in favour with God, and has found grace in his eyes, when she enjoys the word in plenty and in power, so that her breasts are like unto strong and well furnished towers, Cant. 4. 4. as was that of David's built for an armoury, and when the same is not only painfully preached by her faithful pastors, but also Christianly obeyed by her Children and people.  
3. Whereas she ascribes all to this, that she was as one that had found favour in his eyes. After her example let us likewise learn in all thankfulness and humility to acknowledge the fountain from whence all good things whatsoever, spiritual or corporal, temporal or eternal proceed, which is God's free grace alone, and, that we have found favour in his eyes.    

Vers. 11. Solomon had a vineyard at Raal-hamon, he let out the vineyard unto keepers, every one for the fruit thereof was to bring a thousand pieces of silver. 12. My vineyard which is mine, is before me: thou (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred.  
Here is the second thing in the conclusion of this heavenly song whereof we were to speak, which is the comparison between Solomon's vineyard and the Church: And. 1. Why the Church is so compared, we have spoken before, 2. This vineyard whereunto she is now compared, and which was solomon's, Chap. 1. 6. and 7. 12. first is said to have been in Baal-hamon, which is by exposition, a Lord or Master of a multitude, to wit, of vines, (as the Church is a mistress and Mother of a multitude of believers) Baal signifying a Lord, and hamon a multitude, which some take to be no proper name of any one place, but to denotate the fertility of the soil, as it is said, Isay. 5. 1. That the Lord had a vineyard in a very fruitful hill. Others again take it to be the proper name of a fruitful plot of ground which did belong to Solomon, and lay near to Jerusalem. Always the difference between this vineyard of solomon's and Christ's (which is his Church,) consists (as is set down here) in these particulars.  
First, Solomon let out his vineyard unto keepers, who shared with him in the profit and fruits which it afforded, because of their labours, and paid unto him every one of them for his part of the fruits thereof a thousand pieces of silver. But Christ lets not out his vineyard so, but as his eye is upon it to keep it himself, so he will have the whole fruits thereof only to himself, that is, to redound only to his glory, and no man to share with him in any part thereof.  
Not but that our Saviour lets also forth his vineyard to keepers and dressers thereof; as we see, Matth. 21. 33. and these receive likewise their hire or reward, as we see in the parable of those who were called to labour in his vineyard, Matth. 20. But the keepers of Solomon's vineyard, did keep and dress it in his absence, whereas the keepers of Christ's vineyard can do nothing unless he be present and a coworker with them. Next the keepers of Christ's vineyard they shall indeed receive a reward for their labours, yea, a very great one, as Daniel shows and the Apostle declares, but this cometh from the Master of the vineyard himself, who promised it, but not from shareing in the fruits of the vineyard, 1 Cor. 3. 9 Dan. 12. 3. 1 Cor. 3. 8. 2 Tim. 4. 8.  

Observations.  
1. We see here by Christ's reaping alone the fruit of his vineyard, which only she brings forth to him, how faithful his Church is as a chaste spouse who will not give the glory which is due to him to no creature in heaven nor in earth, Isay. 42. 8. Psal. 115. 1 Fa● less will she ascribe that which is his, to herself or her own merit.  
2. Whereas Christ says of his vineyard that it is always before him, and he consequently present with the same, we may see how blasphemous that doctrine is of the Roman Church and of that beast or head thereof, horned like the Lamb but speaking like the Dragon, who affirmeth himself to be Christ's vicar on earth, as if he himself had deserted his Church, and let out his vineyard only to him, as Master thereof: who indeed under pretence hereof shareth a large part of worldly possessions, which he calls Peter's patrimony, and has coming in unto him daily thousands of silver.  
3. Seeing he says that his vineyard is always before him, whose eyes are like a flame of fire, ever looking on it, this should warn us all, to look narrowly to ourselves, and watch over our ways, seeing we have him who is the all-seeing God, and the righteous judge of the whole world looking upon us, whereof if we were ever mindful, it would be a sovereign perservative to us against all sin, 2 Chron. 16▪ 9    

Vers. 13. Thou that dwellest in the gardens, the companions harken to thy voice, cause me to hear it.  
In these words is set down the Church's prayer to Christ that still she may enjoy his presence in this life, and the comfort of his word with grace that profitably she may hear and obey the same, wherein. 1. She calls him, (O thou that dwellest in the gardens,) that is, who constantly abides and walks in the midst of thy Church, as we see him described, Rev. 1. 13. (The companions,) that is, those who are thy chaste worshippers; therefore called, Psal. 45. 14. the virgin companions that follow the king's daughter who is all glorious within, (they harken to thy voice) that is, like the true sheep of Christ, Joh. 10. 3. they harken and embrace the sound and pure doctrine that is contained in thy word, and preached by faithful pastors, (cause me also to hear it,) whereby she professes, that it is the special grace of God, and gift of his holy spirit, that opens the inward ear of the soul, whereof he speaks, Rev. 2. 7. And who opens likewise the heart, as he did Lidia's, whereby they hear his word aright, believe, and obey the same.  

Observations.  
1. Out of this style which she gives him, saying, O thou that dwells in the garden, we learn this lesson of comfort, that Christ is not only present with his Church, but as husbands are bidden to dwell with their wives, so he, is a dweller with her, 1 Pet. 3. 7. as he has promised, joh. 14. 23. Yea an indweller in the midst of her, and in the hearts of all her true members, whom hereafter he shall make to dwell with him for ever in the heavens.  
2. We see here a true note of the true Church of Christ, which is, where Christ's voice sounds and is heard by his sheep, and virgin companions, there is his true Church, and they are it only.  
3. As these companions harken to his voice, so she desires that in like manner he would cause her to hear it; Where we may observe that it is a necessary and commendable thing to advert what we see to be good in others, and to endeavour to imitate that ourselves, for which cause the Apostle recommends his practice in so far, as he followed Christ, to be a pattern to others, 1 Cor. 11. 1.  
4. She seeks by prayer this special grace from Christ, that he would cause her to hear his voice, so that as all graces are to be sought by prayer, and from God only who is the giver thereof, so this in particular should be sought by all such who come to hear God's word, or resort thereto conscionably.    

Vers. 14. Make haste, my beloved, and be thou like to a roe, or to a young hart upon the mountains of spices.  
Last of all, as she began this song with a prayer desiring him to hasten his first coming, so she ends it with a prayer desiring him in like manner with the Church, Revel. 22. 20. To hasten his second coming: which very like suit, and in the very like words we had before, Chap. 2. 17. Only she says here, Be like a roe or young Hart upon the mountains of spices, where she spoke before of the mountains of Bether, meaning by these mountains the heavens, called mountains for their height and the eminency of that happy estate of God's saints there; and mountains of spices, for the sweet delights and pleasures for evermore, that are at God's right hand in that place of joy.  

Observations.  
1. We may perceive the difference between the godly and wicked: the remembrance of Christ, coming to judgement to the godly is that which so overjoys their heart, that earnostly they wish the same, as the solemnity of their marriage-day and meeting with Christ, when their full redemption shall then be accomplished; but to the other it torments them before the time, and affects them with trouble of spirit, as Christ's first coming did unto Herod, Matth. 2, 3. because then begins the accomplishment in soul and body of all their endless misery, and easeless torments in hell's fire for ever.  
2. Are the heavens in comparison of this valley of tears and barren wilderness of this world for sublimity of happiness, and all sweet delights like the mountains of spices? O then let us loathe this world using it only as if we used it not, and climb these mountains by affection and holy desires here, till we come to the full and real fruition thereof in glory hereaster. Which the Lord grant to us for Christ sake. Amen.    
Finis octavi Capitis, Cantici Canticorum.  
Soli Deo Gloria.   
FINIS.