AN EXPOSITION On the whole book of Solomon's SONG, Commonly called the CANTICLES. Wherein the Text is explained and useful Observations raised thereupon.  
By John Robotham, preacher of the Gospel.  PSAL. 45. 13. The King's daughter is all glorious within, her clothing is of wrought gold. EPHES. 5. 32. This is a great mystery, but I speak concerning Christ and the Church. 
London, Printed by Matthew Simmons, in Aldersgate-street next door to the guilded-Lyon 1651.   

To the HONOURABLE COLONEL DOWNES, Esquire, A Member of the Honourable House of Parliament, Justice of the Peace, and Deputy Lieutenant of the County of Sussex.  
Much Honoured Sir,  
THe experience that I have of your candour and ingenuity, emboldens me here to prefix your name, not from any worth in the work performed on my part; but in respect of the subject matter of this book, which is a declaration of that mutual intercourse and vicissitude of divine love, passing between Christ, and the Church his Spouse; set forth by a most sweet and comfortable, by a most excellent and ravishing Allegory, of a Marriage-Song: Marriage being the most joyful passage of all our life, and a Song being the highest expression of joy; by this amiable resemblance, is the souls spiritual conjunction with Christ, most lively delineated: Oh! the supereminent excellency of divine love; 'tis the glory of God, the joy of his heart, 'tis the fullness of Christ, his Crown and dignity, 'tis the work of the Spirit, in all its operations, 'tis the Song of Angels, and their continual delight: 'tis the source and spring of true happiness to all Saints: the Sanctuary and support of their dejected souls: This opens the Father's bosom, draws forth the affections of Christ, and melts men's hearts into each others; the sweet sense whereof is the breath of our nostrils, and the life of our union with him.  
Noble Sir, I have but three words to speak, The first is, of you: the second, to you: the third, for you.  
That of you is to testify, that as the Lord hath called you to high and honourable employment, so he hath raised your Spirit suitable to the work in hand; wherein you stood as a Rock  in the midst of storms and tempests, having (like Obed-Edom) owned the Ark, when few would own it, venturing all that was dear unto you, accounting godliness the greatest gain, when others have reckoned it their loss, esteeming that your honour, that others have deemed their shame. Though it be granted, that Truth needs no Patron (veritas stat in aperto campo) being better able to support, honour, and advance us, than we can that, yet thrice happy and blessed are they that own it: therefore the more you engage for Truth, the more will truth dignify and advance you. Whatsoever you expend for Christ, in Christ you shall find it again, and shall receive your own, with the greatest advantage. The Philosopher's expression of good is, Bonum est-sui communicatum: Good is communicative; the more good therefore you shall expend, the more shall you discover a principle of goodness to dwell in your heart, flowing from the fountain of fullness, distilling from Christ.  
And that you have engaged me with many undeserved favours, I should be ingrateful either to deny or forget them: though I cannot make you a retaliation, (Nihil dat quod non habet) yet that you may know, kindnesses are ner forgotten in a thank full breast, give me leave to present this as witness, and testimony of my gratitude to you-wards; being confident you will receive it. as I present it, with the spirit of love.  
That to you is, that you would fix your affections upon, and let the whole stream of them run unto that only delectable, and love deserving Object Christ, who is the glory of all delights, and abstract of all praises. It's the nature of true joy, to delight itself in some solid good, and there is no good can be compared cum summo bono with that only chief and eternal good, that is treasured up in Christ.  
When we suffer the creatures to steal away our affections, we not only lose the right use of them, but thereby bereave ourselves of true comfort in God, render ourselves dishonourable in the eyes of good men, and unprofitable to ourselves: for though the creatures may serve us, yet they cannot love us; 'tis only Christ that can make sweet returns of love, for our love. In which gracious manifestations of Christ, our hearts are made a Spring of living waters, a garden of spiritual delight, the music of heavenly joys, the treasure of divine comforts, and by the impressions of that heavenly love, and the sweet glimmerings and flashes of light, life, and glory in Christ, our souls are abundantly refreshed, and satisfied, as with marrow and fatness. Then (Sir,) this will be your Crown and glory, this is that will heighten your spirit, ennoble your mind, enlarge your heart, and make you most acceptable to God, precious in the fight of men, and tightly carry you through your weighty employments. It is said of Solomon (that excellent Son of wisdom) that his heart was as large as the Sea, viz. in judgement and understanding: so shall your judgement, wisdom, and understanding be enlarged, according to the largeness of Christ's love living in you. The Jews were to offer those creatures in sacrifice unto God, which the Nations worshipped for their God: so though other men fall down and do homage to the creatures; yet let it be in your heart, to sacrifice them all unto the Creator. Surely man is never more straightened, then when he is bound and penned up in the narrow compass, and scantiness of earthly things: for let his heart stoop never so low, the World falls beneath it; and let him advance the world to the greatest height, his heart is still above it. But in relation to Christ (cujus contrarium verum est) the matter is fare otherwise: for when man's desires and affections soar never so high, as an Eagle; still Christ is above them, fills them, answers them, yea he doth exceedingly heighten, enlarge, and abundantly satisfy them.  
Sir, I shall conclude with a word for you, expressing the desires of my spirit on your behalf: that the Lord would be pleased to fill your precious soul with the exceeding riches of his love, grace, and favour, and cause his glory to shine upon you so, as to transform you into the image of his glory: that the sweet kisses of Christ's lips, may be more precious to you, then fragrant wine, and his name then the richest oyniment, that the senses of your soul may be more refreshed with his redolent sweetness, and filled more with his redundant fullness, than withal the most delightful things in the world; yea, that Christ would please to lodge all night betwixt your Breasts, continually dwelling in your heart and affections, and that he would come into your soul, as into his garden, to eat his pleasant fruits, his honey, with his honeycomb; and to gather his myrrh with his spices; that by his divine influence, your soul may be filled with all the aromatical fruits of the Spirit: And lastly, that you would cast down your Crown and glory at the feet of Christ, who will be the glory of your Crown here, and your Crown of eternal glory hereafter.  
This is Sir, the hearty desire of him, who is. Your Obliged Servant. John Robotham.   

AN EXPOSITION Of the Song of SOLOMON Called Canticles.  

CHAP. 1.  

VERS. 1.  A song of songs, which is solomon's. 
THIS Song of Solomon is not unfitly compared, and called after the most holy place of the Temple, which he built; for this song of songs, or most excellent song resembleth the Holy of Holies, or the most holy place.  
The occasion of this Song was Solomon's marriage with Pharaoh's Daughter, who was a stranger by birth from the Commonwealth of Israel; yet she became a Proselyte to the Jewish religion, as you may see in Psal. 45. 10. Harken (O daughter) and consider, and incline thine ear, forget also thine own people, & thy Father's house. By daughter here is meant the Queen, mentioned in vers. 9 which did figure out the Church, or the heavenly Jerusalem, the Lamb's wife, Rev. 21. 9, 10. So that herein Solomon was a type of Christ, admitting the Gentiles into communion and fellowship with himself.  
Now it was the manner of old, at espousals and Nuptials to sing (Epithalamia) lovesongs, or songs of betrothings: this is then, without all controversy, a song between a Bridegroom & a Bride, wherein divers persons are brought in, uttering their parts in it, but especially two, which are Lovers, betrothed each unto the other. True it is, that the Bridegroom and this Bride are not named by any proper names in all this song; but it is most clear and evident who they be, by those excellent descriptions which are made of them. For the Bridegroom is described to be a King of that transcendent and most excellent shining glory & majesty, which none hath attained unto but Jesus Christ, the Son of the most high God; and the Bride is described by such rare beauty and glory, which fare surmounteth all the glory of the world, and cannot belong to any but to the Bride the Lamb's Wife, mentioned Revel. 19 7.  
Again, how ridiculous and absurd would it be for any to think, that this song was penned by Solomon to express his own affections to Pharaoh's daughter, or hers to him; in respect of those strange comparisons, liking the Spouse to a company of horses in Pharaoh's Chariot, her bed to Carmel, her eyes to Fishpools, her nose to the tower of Lebanon, her teeth to a flock of sheep, and the like: this song therefore ascendeth fare above all earthly respects of worldly marriage, being a declaration of the blessed and sweet conjunction between Christ and his Church; and of that contract and espousals made between them, whilst the Church is here on earth.  
It was the ancient manner, that the parties intending marriage were betrothed, and after some distance of time the marriage was solemnised: Between the time of their betrothing, and of their solemnising the marriage, tokens of love and favour did use to pass between them: but when they are married, the Wife is received into the nearest society of her Husband, and becomes a partaker with him of all his riches and possessions, his glory and dignities. Thus it is with the Lord Jesus, he hath betrothed himself to his Spouse here on earth, and at last the marriage shall be solemnised, Revel. 19 7. So that all those riches and dignities the Church now receives in the promise, than she shall have the fruition of them.  
We may further take notice, that it is not unusual in Scripture, for Christ to be called the Bridegroom, and the Church the Bride, as in Isa. 62. 5. As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. And again in Hos. 2. 19 I will marry thee unto me for ever; yea, I will marry thee unto me in righteousness, etc. And also in 2 Cor. 11. 2. I have prepared you for one husband, to present you as a pure virgin to Christ, saith the Apostle. We have it from Christ's own mouth in John 3. 29. He that hath the Bride is the Bridegroom: but the friend of the Bridegroom which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice. By these Scriptures it is plain, that Christ useth this similitude of marriage, to express his love to his Church.  
In this song here be divers persons brought in, uttering their parts; sometime speaking, and sometime spoken to: and also the Bride makes mention sometimes of her mother, and of her little sister. It was the manner of old, that the Bridegroom had young men to be his companions or friends, such are Angels and Saints unto Christ, such were the Prophets and Apostles: John Baptist was termed of himself to be one of Christ's friends. Also the Bride had Virgins to be her companions: these are called in this song, the daughters of Jerusalem. And touching the mother and sister of the Bride, they are both meant the Church of Christ; for it is the manner in the Hebrew tongue to call the whole the Mother, and the parts thereof the Daughters and Sisters: now there is but one universal Church, and therefore called the Bride's mother: but the Church is never whole in the world at one time; and in Solomon's days consisting of the Jews only: the Church of the Gentiles which was not then in being, is called her little sister.  
Now the carriage of this song is such, that it doth as well recite the most dismal and saddest passages of the Church, as those that are good and comfortable; yet, lest any thing might darken this marriage song, the saddest passages in it are made sweet by some amiable resemblance. The Church sometimes most of all desires a near communion with Christ: at other times she declines in her affection again: after this she recovers: Yet again, she declines in her affections, till at last Christ draws her nearer in affection to himself, by discovering his own love to her. Now in these intervails and changes which the Church went through, she met with much trouble and affliction, which is declared in this song, together with the joy and comfort she found in the enjoyment of her beloved.  
Before we come to open this song, something must be said concerning the title, which standeth as a glorious Eulogy or praise to the whole ensuing Book, which is contained in the first Verse.   

VERS. I.  The song of songs which is solomon's. 
IN the Title observe,  

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

The song of songs, etc.  
Songs and Psalms are for the most part arguments of joy and rejoicing in them that sing, as in Jam. 5. 13. Is any merry, let him sing Psalms. So likewise they are arguments of praise and honour to them, whom they concern; according to the exhortation of the Prophet David in Psal. 66. 2. Sing forth the honour of his name: make his praise glorious. In the Greek it is read, give glory to his praise; that is, make his praise glorious and honourable.  
In Ephes. 5. 19 there is mention made,  
First, of Songs, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantavit, unde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can●icum.  or say: it is also called by the Hebrews, Shir, a song, which was chief made for the voice, and it contained matter of exultation and rejoicing.  
Secondly, hymns, called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hymn or praise: by the Hebrews Tehilleh, and signifies land and praise in commemoration of benefits received 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laus●laudatio.  from God: An hymn is uttered by the voice only.  
Thirdly, Psalms, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrews Mizmor, which cometh of a root, that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Landavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putavit, praecidit.  signifies to prune or cut off superfluous twigs from trees: this is a kind of an artificial song in a proportioned number of words: A Psalm is played on an Instrument, as well as with the voice; it contained Arguments of all sorts, for exhortation to moral doctrine or holiness of life, petition, thanksgiving, and instruction. Many times any of these are put indifferently for all; but this most excellent song contains them all in one: it is as a song for joy and rejoicing: it is as a hymn for praise and thanksgiving: it is as a Psalm exhortation and instruction.  
Again, for as much as we find sundry parties singing, and the one side answering to the other: for which it may be called a responsory, and hence the form of this song differs from all other songs in Scripture: For as there are divers singing at once, so there seems to be many songs in this one, and all treating of the mutual love between Christ and his Church.  
Hence observe,  
First, The Church and servants of Christ have always matter of joy and singing; these only have the true cause of joy, and their joy shall never be taken from them. The joy of carnal men is nothing but madness, Eccles. 2. 2. Believers only have true and solid joy, flowing from the spirit of Christ within them; they only can sing, making melody in their hearts unto the Lord, Ephes. 5. 19  
Secondly, note, That the Church can rejoice in affliction, as well as in prosperity.  
David can sing of his deep waters and calamities, as well as of his great mercies and deliverances: and the Apostle saith in Phil. 4. 4. Rejoice in the Lord always: Not only in times of prosperity and mirth, but also in times of adversity and distress: the troubles of the Saints are not so many, or so great, but spiritual joy will mitigate and overcome them all. Afflictions are turned into matter of rejoicing, when they are a means to stir up our faith and patience, according to the Apostle, Jam. 1. 2.  
Thirdly, Man's reconciliation with God by Jesus Christ is matter of great joy.  
This Book treating of man's reconciliation with God, and of his sweet conjunction with Christ, with joy in the holy Ghost, is called a Song: yea, it is a marriage song, a song of betrothings. Now what passage of our life is more sweet than that of marriage? and what sweeter expression, then by a song? It thus is set forth unto us the sweet conjunction between the soul and Christ. It is the nature of joy to delight in some solid good: now no good can be compared cum summo bono, with that chief & eternal good; it is no wonder then, if the soul doth much rejoice to be joined to Christ, who is the very top of all felicity and happiness.  
Fourthly, observe, How the Lord takes all advantages to win our affections unto himself. He presents before us the pure, free, perfect, eternal, and constant love of Christ towards his Church, with all his incomparable and heavenly riches, wisdom, beauty, and graces by that amiable and pleasant, that sweet and comfortable allegory of a marriage song; to the end, that he might carry up the soul to things of a divine and heavenly nature. The holy Ghost doth many times frame arguments most suitable to the nature of man, as that in the Prophet Hosea 11. 4. I drew them with the cords of a man, with bands of love, etc. That is, as if the Lord had said, I used arguments suitable to man's nature; I did not use violence and rigour, but rather chose to overcome them with mercy and loving kindness.  
Secondly, We have the transcendent excellency of this song.  
A song of songs: That is, the chiefest and most excellent song; for by doubling of the words, the Scripture useth, when it speaketh of good things, to understand most excellent things, as Deut. 10. 17. The Lord your God is God of Gods, and Lord of Lords. That is to say, most high Lord and God: and whereas if it speak of base things, it doth on the other side by doubling debase them as much, as Gen. 9 25. A servant of servants shall he be. That is, he shall be a most vile and base servant. In like manner it is spoken of Christ, Revel. 19 16, 17. The King of Kings, and Lord of Lords. That is, the most high and mighty King, and supreme Lord of all. The doubling of the words make an Hebrew superlative, by which this is noted to be the chiefest song.  
First, of all solomon's other songs, for he made a thousand and five, 1 King. 4. 32.  
Secondly, of all other songs in Scripture: David was the sweet singer of Israel in his time, and had his golden Psalms; besides many other songs there be in Scripture, and all of them very precious: yet this song excelleth them all, and that in these respects.  
First, Because this song speaketh of Christ's love to his Church, and the Church's love to Christ more largely, sweetly, and comfortably then any other song in Scripture: and by such allegories and amiable resemblances, taken from the most beautiful and stateliest things under heaven; the sweetest, therichest, and the most precious things that are found among men, as the richest Jewels, the sweetest Spices, Gardens, Orchards, Vineyards, Wine-sellers, and the like: these with the like set forth and express the spiritual and heavenly Ornaments and Jewels which Christ bestoweth upon his Church, with the fruits of her love to him again.  
Secondly, This song admitteth more variety of interpretation than any other: some understand it of the Catholic Church, some of particular Churches, from Solomon's time to the last judgement, some of the mutual affection and love between Christ and every Believer: We deny not, but that there may be useful truths in each one of these interpretations; but sure it is, that all, or the most passages of this song will very well agree to the spiritual state of the Church in every age of the world.  
Thirdly, The difficulty and hardness of this song, which ariseth from these grounds.  
First, The sudden change of the number, tense, and person, as now speaking singularly, then plurally; now in the present time, then in the time to come.  
Secondly, In that there are several persons speaking, now the Bride, than the Bridegroom, and sometimes the friends of them both, viz. the daughters of Jerusalem.  
Thirdly, In respect of all those parabolical and enigmatical phrases and dark speeches, wherein is contained very divine and heavenly matter.  
The Jews had this song in such reverence and high esteem, that none of them would read or study it, until they were thirty years of age.  
Now forasmuch as this song excels all other in the Scripture, in that it celebrateth the mysteries of Christ and his Church, and the conjunction between them, more amply and excellently then any other;  
Observe, That this song of Solomon is a most excellent portion of canonical Scripture. It were horrid blasphemy to prefer this song above all the songs in Scripture, if it were not given by divine inspiration as well as they.  
First, The title of this Book is, as a crown of glory set upon the head of it, and is as ancient, and of as great authority as the book itself: Now if this song were not canonical, we should make all the songs in Scripture in comparison, 〈◊〉 come behind a humane lovesong.  
Secondly, If we consider the 〈…〉 ●ne and heavenly matter contained in this song: it takes the best things in the course of nature, and applies them to a most divine use; but of this we have spoken already.  
Thirdly, If we consider that speech in Chap. 7. 4. Thy nose is like to the tower of Lebanon. Now the tower of Lebanon was not built until a long time after Solomon had married with Pharaoh's Daughter: beside, how odious and unseemly would the comparison have been, if it had been made in respect of Solomon's wife.  
Fourthly, The description of the Bride and the Bridegroom are so transcendent and excellent, that they cannot be applied to any, but to Christ and his Church: And although none of the ten proper names in Hebrew be once named in this song; yet this Book is full of such names, as do most of all suit with the argument thereof, as King, Well-beloved, Brother, Shepheard, the chief of ten thousand, etc. That most excellent shining glory, dignity, and Majesty, which is here put upon the Bridegroom, can belong to none beside Christ. And as for the Bride, she is described by such rare beauty and glory, which cannot agree with Pharaoh's daughter: for how is she compared with all that dwell under Solomon's Curtain? and how is she found black, parched with the sun, and afflicted by her Brethren?  
Fifthly, It is manifest that Christ and his Apostles made use of this Book by applying the phrases, and borrowing of matter and frame of speech from it, as in Chap. 1. 2. Draw me, etc. Suitable to that are the words of Christ, in Joh. 6. 44. None can come to me, unless the father draw him. Again in vers. 9 Behold him through the casement, looking through the grates, etc. Agreeable is this, to that of the Apostle, in 2 Cor. 3. 18. We behold the glory of the Lord as through a glass, or casement. See also the title which Christ giveth his Church, in Chap. 5. 2. calling her undefiled, agreeable to the Apostle, who would present the Church to Christ, as a chaste and pure Virgin.  
These places, with many other, which might be brought, do clearly demonstrate what a sympathy and agreement there is between this song and the new Testament, and with the matter and manner of phrase alleged there, by Christ and his Apostles.  
Sixthly, There would be open contradictions found to be in this song, if it were applied to any other then Christ and his Church; for how can it be said of Pharaoh's daughter, that she is the only child of her mother, Chap. 5. 6. when in the last Chapter, that she had a little sister? Now concerning the heavenly Jerusalem, she is called the mother of us all, and the Church is but one in Christ: but in respect of those several congregations that the Church is divided into, she may be said to have many sisters; and thus according to the right interpretation, we see a harmonious agreement in this seeming contradiction. I might bring many more arguments to prove this song to be an excellent part of canonical Scripture, but I forbear, forasmuch as the several passages of it will agree to the experience of the best Christians: wherefore it will be worth our time and pains to read, study, and meditate in this most excellent portion of holy writ; and when we come to understand this song clearly, we shall be forced to confess, that there is not such choice and heavenly matter, neither the like sweetness and comfort in any song, as in this song of songs.  
Thirdly, we have the Author of this Song (which is solomon's)  
Solomon was the greatest son of wisdom among men, whose understanding was as large as the Sea, 1 King. 4. 29, 30. And whose affections were as large as his understanding: he is made the holy Ghost's instrument for the composing of this excellent song of songs. A man of the deepest apprehension is made use of in the highest matters, to wit, the intercourse of love betwixt the Lord Christ and his Spouse.  
Solomon was a type of Christ:  
First, In that he had his name of peace, which is called in Hebrew Shelomoh, but after the Greek Solomon, peaceable, for he was a man of peace and rest; and God said of him, Solomon shall be his name, and I will give him (Salome) peace and quietness unto Israel in his days, 1 Chron. 22. 9 Which promise was made good, as we read in 1 King. 4. 24. He had peace on all sides round about him. Now Christ is our Prince of peace, Isa. 9, 6. and is called by the Apostle our peace, Ephes. 2. 14. That is, he is the author and cause of all our peace; he is the cement, the only tie, and ground of all that peace and union between God and us, and also between the Jews and Gentiles bringing them into fellowship and communion one with another.  
2. Solomon surpassed all the Kings of the earth in riches and wisdom. 2 Chr. 9 22. And all the earth sought the face of Solomon, to hear his wisdom which God had put in his heart, 1 King. 10. 24. He was the wisest of all Kings, as we see in 1 King. 3. 12. There was none like him, before him, neither after him shall any arise like unto him. He was also the wisest Prophet, whose heart was lifted up higher than the sun, and who had received a large measure of the spirit of Prophecy from the Lord: but yet behold Jesus Christ, a greater than Solomon, Matth. 12. 42. For in him are the treasures of wisdom, Col. 2. 3. That is, Christ had in him the perfection of all wisdom and knowledge: and the Apostle calleth him in 1 Cor. 1. 24. The wisdom of God. Christ is essential wisdom and understanding: Counsel is mine, and sound wisdom (saith he) I am understanding, Prov. 8. 14. This song therefore is commended unto us by the holy Ghost, in the highest degree of excellency, in respect of the Author, who was such an eminent type of Christ both in peace and wisdom.  
Observe from hence, that Solomon is a canonised Saint, else he had not been the Penman of Canonical Scripture, and so to have been a Scribe of the holy Ghost: The Apostle Peter speaks thus of all the holy Prophets and Penmen of holy writ, in his 2 Epist. Chap. 1. vers. 20, 21. First know this, that no prophecy in the Scripture is of any private interpretation● For prophecy came not in old time by the will of man that holy men of God spoke as they were moved by the holy Ghost. Now Solomon being one of those holy men of God, he must need be a dear and beloved Saint of God.  
2. He was a most excellent type and figure of the Messiahs in love, peace, wisdom, and glory: and Christ himself is called Solomon, in Chap. 3. 11. It would be therefore more than absurd rashness to conclude him a reprobate.  
3. The promise which God makes to David, that if Solomon sinned, he should be chastised, but that God would never take away his mercy clean from him, as he did from Saul, 2 Sam. 7. 14, 15. This cannot be meant of succession in the Kingdom; for it would have been no comfort to have enjoyed the Kingdom for a while, and afterwards to perish for ever; therefore it must be taken for a promise of an estate of life.  
4. God speaks well of Solomon after his death, making an honourable mention of his name, & joins him with his Father David; the Lord commending Rehoboam & his people for their first 3. years' government, 2 Chr. 11. 17. Three years long they walked (saith the Lord) in the way of David and Solomon. Now God never made any such honourable mention of a reprobate after his death, in all the Scripture.  
5. Consider that name of love and favour which God gave unto him, Jedidiah, beloved of God.  
6. Solomon himself is said to have loved the Lord, 1 King. 3. 3. which thing being true (else it would not have been recorded in Scripture) he could never fall finally from God.  
7. It is said in Luk. 13. 28. that Abraham, Isaac, and Jacob, and the Prophets (of which number Solomon is one) are in the Kingdom of God: Yet the false Prophets are excepted, as Balaam, by whom God spoke sometimes in a compulsitory way; but the Lord used no such instruments to be Penmen of the holy Ghost.  
8. And lastly, his own 3. Books evince his repentance and reconciliation with God: For this glorious light of Israel for a season was clouded and overshadowed by Idolatry; for it is said, Solomon worshipped strange gods. Now upon these words the Romanists conclude, that Solomon died a reprobate; but Mr. Broughton is of another opinion concerning these words: I have oftentimes mused (saith he) what should be the meaning of these words, And Solomon worshipped strange gods. For (saith he) I could 
Brought. general view of the Scriptures, p. 154.  never think that he could esteem the idols of the heathen for gods, considering he had such wonderful knowledge, but surely this is the meaning; that by allowing his Concubines to worship them, and in that it was done by his Commandment, it was as his act; and this I hold, till I be better instructed. If he had come to so open a folly, as to worship them as God, this his sin must needs have been of very high nature, if not the sin against the holy Ghost, which is unpardonable.  
But however it must be confessed, that Solomon fell grievously by giving the reins to his lusts; yet, as it was said already, his 3. last Books will declare what the frame and temper of his spirit was in his old age.  
1. The book of the Proverbs, wherein by allegories taken from the most excellent of the creatures, and also from those of the lowest rank and esteem, he showeth the wisdom of God in the government of the world: from whence he persuades men to seek after the wisdom of God, admonishes the people to beware of strange women, and labours to settle them in the grounds of Religion.  
2. His Book called the Preacher, which book was made in his old age, and after his recovery out of sin: he beginneth, Vanity of vanities, all is but vanity, saith the Preacher. He preached worldly vanity from selfe-experience, admonishing others to beware by his evil. In which Book he showeth in general the transitory estate of all things in the world. For, saith he, consider the Sun, it riseth and setteth, and returneth again to his place. The wind goeth toward the South, and turneth about into the North: it whirleth about continually, and it returns again according to his circuits. All the rivers run into the Sea, yet the sea is not full; unto the place from whence the rivers come, thither they return again. So by this he showeth, that there is no felicity in any thing under the sun, but all is vanity. He goes on, and tries wisdom and knowledge; but saith he, in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. He went yet further, and tried all pleasant things; for (saith he) I made great works, I built houses, set Gardens and Orchards, and I planted trees in them of all kind of fruits. I made me pools of water, etc. In a word, I was full, and much increased, I wanted nothing that my heart could desire: but when I began to consider what felicity these things could bring unto me, I beheld nothing but vanity and vexation of spirit, and that there was no profit under the Sun.  
3. This most divine song penned (as was hinted before) in his old age: his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church, and of that intercourse of love passing between them: his heart is now lifted up higher than all the things under the Sun, reckoning of them nothing but vanity and vexation of spirit. Now by what hath been said, we may conclude Solomon a glorious Saint of God, and therefore should be stirred up to the study and meditation of this Book the more, for Solomon's sake, the Penman thereof.     

CHAP. 1.  

VERS. 2, 3.  
Let him kiss me with the kisses of his mouth; for thy love is better than wine.  
Because of the savour of thy good ointments; thy name is as ointment poured forth, therefore do the Virgins love thee.  
IN this Chapter observe two parts.  
1. The earnest desire of the Church to be effectually joined unto Christ, and to enjoy his presence; that she might have sweet and most comfortable communion with her head and Spouse, and this is from vers. 2. to the end of vers. 7.  
2. There is contained the ready offer of Christ to entertain and embrace his beloved Church, together with a mutual commendation one of another, and both setting forth the praises of each other, from vers. 8. to the end of the Chapter.  
In the first part observe,  

1. The Churches earnest wishes and desires, ver. 2, 3, 4.  
2. She preventeth some objections that might be made against her, vers. 5, 6, 7.   
The earnest desire of the Church is set down under the similitude of a lover.  

Let him kiss me with the kisses of his mouth, etc.  
In this Verse. observe two things.  

1. The Church's prayer or request to Christ, in these words, Let him kiss me, etc.  
2. The reason of her prayer, wherein she sets forth the excellency of Christ's love, in these words, For thy love is better than wine.   
To kiss in the Scripture noteth 3. things.  
1. It noteth worship and service, as we have is in the Prophet Hosea, Chap. 13. vers. 2. Let the m●● that sacrifice kiss the calves; it being an act and token of worship and religious honour. See also in 1 K. 19 18. Yet I have left me (saith God) seven thousand in Israel, which have not bowed unto Baal, and every mouth which have not kissed him. That is, that have not so much reverenced or honoured Baal, as to kiss him.  
2. To kiss is an expression of duty and obedience; thus Samuel kissed Saul, when he had anointed him King of Israel, 1 Sam. 10. 1. This he did, as a token of obedience: this is that duty towards Christ, expressed in Psal. 2. 9 Kiss the son: That is, yield all obedience to him, regard the law of his mouth, be instructed, counselled, and commanded by him.  
3. To kiss is a symbol & pledge of love; therefore the Christians of the Primitive time used such expressions of love in their love-feasts: and this is enjoined by the Apostle as an expression of Christian love, and as a sign of their unity and oneness, and of that Christian tye, whereby they stood bound one to another.  
The last of these serves for our purpose; for in these words, Let him kiss me, etc.  
The Church desires that the sweet and comfortable pledges of Christ's love may be given in unto her.  
By a mentonymie, she putteth the sign for the thing signified; for a kiss is but a pledge of that love of Christ, which she desires to be made a partaker of. Here we have an exclamation, full of spiritual passions and divine love; with which the Church is inflamed, and as it were impatient in her desires, after a nearer conjunction with Christ. Let us see it farther, what that is which the Church so earnestly desire, in the following words.   

With the kisses of his mouth.  
The Church doth not say, with the kisses of his lips, for that is a more silent and still gesture; but the kisses of his mouth, which is no superfluous speech here; but it implieth the heavenly & gracious speeches which proceed out of Christ's mouth. Grace was in Christ's lips, Psal. 45. 3. All Christ's affections were sweet, and his heart was a treasure of divine grace: his mouth then by which he utters the things that are in his heart, must needs be sweet and .  
Qu. But was ever the Spouse of Christ without all pledges of his love? or, was she ever without the word? for she seemeth to cry after that which she had not?  
Answ. Christ did always kiss his beloved Spouse with some of the kisses of his mouth; but he let out his light, minuatim, by little and little, as it were by degrees.  
The promise was first made to Adam in the seed of the woman. After this, the promise was renewed again with Abraham: And after that the children of Israel were come out of Egypt, his Laws and Ordinances were more fully delivered by Moses, but as yet all things were under figures and shadows; the Church was as a child in her nonage, and in that respect the Apostle saith, they were under tutors and governors, until the time appointed of the Father, Gal. 4. 1, 2. And in Chap. 3. 23, 24. he saith, they were kept under the law, shut up unto the faith, which should afterwards be revealed; which law was a Schoolmaster unto Christ. In this respect the Apostle saith; that the heirs of life and salvation were but Children before Christ's Incarnation, because in general they knew but as children, for that we have done since: besides other points of minority touching legality and ceremonies, which the Apostle in the  place calls elements or rudiments; so that their light was but an obscure & glimmering light to ours now in the days of the Gospel. Christ's discovery of himself then was but a standing behind the wall, a looking forth of the window, a showing himself through the lattice, Cant. 2. 9 So although the godly in the time of the Prophets saw the promises afar off, and embraced them: yet they had them but in the expectation, not in the enjoyment: they had the promises in respect of the benefit, but not in the perfection of them. These (saith the Apostle) 
Heb. 11. 39, 40.  received not the promise: God having provided some better things for us, that they without us should not be made perfect. Now the Prophets foresaw and prophesied of the rising of the sun of Righteousness, that bright morning star, who would make glorious discoveries of heavenly light: and they also prophesied of the pouring forth of the spirit of wisdom, and of revelation after Christ's coming in the flesh: and hence it is, that many Kings, and Prophets, and righteous men desired to see Christ's day, and saw it not, Luk. 10. 24.  
This is one of the kisses of Christ's mouth, which the Church did so vehemently desire, saying, Let him kiss me, etc. Whereby the Church desireth to have Christ manifested in the flesh, and to have the sweet and comfortable Doctrines of the Gospel applied to her heart, and that she might not be always under a legal dispensation, for the law worketh wrath, Rom. 4. 15. It was a ministration of death, 2 Cor. 3. 8. for the tenor of it runs thus, Cursed is every one that continueth not in all things, that are written in the book of the law, Gal. 3. 10. But (saith the Apostle) after that faith is come, we are no longer under a Schoolmaster, Gal. 3. 25. That is, now we are not as children in knowledge and understanding, that we should need a Schoolmaster; but we are as men of riper years, and as men grown in knowledge, by the clear light and sunshine of the Gospel: so the Church desireth here, that she might be prevented with the grace of Christ, and have the feeling of his love and favour towards her.   

For thy loves are better than wine.  
Here the Church rendereth a reason of that her most earnest desire, which she hath to be joined with Christ, and enjoy a more full and near communion with him.   

Thy loves, etc.  
By loves she meaneth favour and acceptance: and she speaketh in the plural number. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
1. To declare the plentifulness of Christ's love, and withal that great comfort and joy she received by the abundance thereof.  
2. In that she had not Christ's love only, but also the fruits thereof, namely, her love to Christ, Christ's love to her being as the cause; her love to Christ, as the effect; her love to Christ a reflection of his love, wherewith he loved her first, according to that in 1 John 4. 19 We love him, because he first loved us.  
(better then wine) or, good more than wine. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est bonus, utilis, jucundus, suavis, pulcher, laetus, commodus, aptus, idoneus, beatus fuit.   
The word good is of a large extent, and is used for that which is fair, sweet, pleasing, profitable or commodious, causing joy and comfort. The same word is used in Gen. 24. 16. where it is said, the Damsel was fair to look upon. That is, she was of a good countenance. And we have the same word in Esther 1. 10. where it is said; the King's heart was merry with wine. So that by good, the Church meaneth profitable, sweet, pleasant, comfortable, and full of salvation; for it is the love of election, of adoption, justification, of righteousness and sanctification, and therefore a very sweet and comfortable love.   

Better than wine.  
Wine is one of the most precious, comfortable, and delightful creatures that is in the world. It is here put synechdochically, as one pleasant species or kind for all the rest: and because Wine is the principal thing in Feasts and Banquets, it is here put for all dainty, pleasant, sweet & comfortable meats and drinks, used in the banquets of the great ones of the world.  
The Verse being thus opened, let us draw some Observations from it.  
Obser. 1. That such as have the least taste of Christ's love are impatient and restless in their desires after the nearest fellowship and communion with him. Hence it is, that the Spouse here breaketh forth into such a speech with an exclamation, being full as it were of divine passions, and of inflamed love, saying, let him kiss me, etc. This was grounded upon some tastes of Christ's love; for Christ had not spoken as yet to the Spouse; but she on a sudden (as it were) without any word from Christ, utters this vehement exclamation of hers, and that without any other ground, then that his love is better than wine. See this in the Apostle: he counted all things but dung, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dogs-meat, that he might win or gain Christ: that is, that he might get more nearer communion with him; and that he might be satisfied with a larger portion of his fullness: and yet the Apostle goes higher than this, and desires to be dissolved, and to be with Christ, that so he might enjoy the highest communion of all. The Church here desires Christ's manifestation in the flesh, that she might enjoy him in a Gospel-dispensation, and have sweeter discoveries of his favour: so in like manner the Church of the New Testament, who did enjoy all the privileges of the Gospel; yet she goes higher in her affections, and desires Christ's last coming, that so she might enjoy him in that heavenly & everlasting communion, which the Saints shall enjoy hereafter.  
2. Observe; that Christ hath given more sweet and comfortable pledges of love and reconciliation to his people under the Gospel, than he did under the Law.  
Hence it is, that Christ telleth his Disciples, and saith, Blessed are the eyes that see that ye see. For I tell you, many Prophets and Kings have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them, Luk. 10. 24. To this purpose is that of the Apostle, in Heb. 12. 18, 19, 20. For you are not come unto the mount not to be touched, and that burned with fire: Nor unto blackness, and darkness, and tempest, and the sound of a Trumpet, & the voice of words, etc. By the mount is mount- Sinai, whereon the law was given: and by all those expressions of darkness and tempest, and fire; we are given to understand the slavish, servile, and fearful condition of them who were under the law: and how fare short their condition came of the excellency of our condition, who are under the Gospel. And he saith further, Vers. 22. But ye are come un o mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to innumerable company of Angls: to the general Assembly, and Church of the firstborn which are written in heaven, etc. By mount-Sion he meaneth the Church under the Gospel, whereof mount-Sion was a type, Psal. 14. 7. And the Doctrine of the Gospel was to go out of Zion, Isa. 2. 3. And by all the other expressions he showeth the happy condition of them, who are under the Gospel. It is the same argument for substance, that the Apostle uses in Rom. 6. 14. For sin shall not have dominion over you, for ye are not under the law, but under grace. That is, now having such manifestations of grace under the Gospel: sin shall not take such advantages against you, as to keep you under, or to enthrall you, as it did those under the Law.  
Again, Christ hath poured out a greater measure of his spirit on his people, now in the times of the Gospel, than before. The Saints of old have had the same spirit for substance, but not for measure; the spirit was given out unto them by small drops; but in the times of the Gospel it was poured out in showers and abundance, Tit. 3. 6. The word translated abundantly signifies Riches, which notes not only the preciousness, but the plenty and superabundancy thereof. And it is said, when he (meaning Christ) ascended up on high, and led captivity captive, he did withal give gifts unto men, Ephes. 4. 8. In these words the Apostle alludeth to an old custom of the Jews, who in days of great joy and solemnity, did use to send gifts and presents one to another, as we read in Neh. 8. 10. 12. The people did eat and drink and send portions. This the people did in token of their joy after their redemption from captivity. So when Christ ascended up on high, as in the day of his Majesty and Inauguration in his Kingly seat and Chariot of triumph; he sent plentiful portions and gifts of his holy spirit into the hearts of his people. Now in that Christ powers out more abundantly of his spirit in the days of the Gospel then before; the spirit of evidence and demonstration, the spirit of revelation and knowledge as it is called in 1 Cor. 2. Herein Christ hath given more pledges of his love in the times of the Gospel, then in the times of the law.  
Lastly, The will and mind of God is more fully and more plainly revealed to his people under the Gospel, than it was under the Law: God let out light by little, and little, till the sun of righteousness arose. So we have it in Heb. 1. 1. God spoke unto the Fathers by the Prophets at sundry times, and in divers manners; but in these days he hath spoken by his son, Vers. 2. That is, he hath spoken morefully and plainly.  
The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old, and by his Son in the latter age of the world, shows plainly the dimness and darkness of those former ages in comparison of those, which have been since the coming of Christ.  
3. In that the word of the Gospel is called the kiss of Christ's mouth,  
Observe. That the Doctrine of the Gospel is very sweet and desirable.  
From hence it is, that David doth so highly commend the holy Doctrine of the Lord, that it is perfect, pure, and infallible, and of such mighty operation and effects, that he saith, it is more to be desired then gold, yea then much fine gold, sweeter than the honey or the honeycomb, Psal. 19 In the Original the words run thus, sweeter than the dropping of the honey-combs: It is meant of that which cometh forth without pressing and therefore counted the sweetest and purest honey of all other.  
All the Epithets given in Scripture unto the Gospel do show, that it is sweet and comfortable; it is called the good word of God, Heb. 6. 5. A good doctrine, 1 Tim. 4. 6. A faithful saying, and worthy of all acceptation, 1 Tim. 1. 15. The word of life, Phil. 2. 16. The word of reconciliation, 2 Cor. 5. 19 The Gospel of peace, Ephes. 2. 17. The Gospel of salvation, and the word of truth, Eph. 1. 13.  
Besides, the Gospel brings glorious effects along with it; as liberty to Captives, and blessed joy and comfort to those in distress, as in Isa. 61. 1, 2. It is tidings of great joy, viz. of reconciliation to God by Christ, and of peace and joy in the holy Ghost.  
It is no other than the sweet kisses of Christ's mouth; and those heavenly Oracles of his mouth, whereby he calleth, enlighteneth, comforteth, and worketh faith in his people. Christ's affections were (as I may so speak) died in love and sweetness: and his heart was as a fountain of grace, therefore needs must his mouth be sweet, which is (as it were) the instrument by which he utters what is in his heart. Christ conveyeth all his graces and all good things into his people by the word of his mouth. No marvel then, though the Church be inflamed with the desire of the kisses of his mouth.  
4. Observe from the reason which the Church renders of her most earnest long and desires after Christ: For thy loves, etc.  
That those strong desires, and those earnest long of the faithful after Christ, they flow from a principle of love.  
Love is impulsive and constraining, it hath a sweet kind of violence to draw out all the affections of the soul unto Christ, see this in 2 Cor. 5. 15. The love of Christ constrains us, saith the Apostle. So again in Jer. 31. 3. I have loved thee with an everlasting love, therefore with mercies have I drawn thee, saith the Lord. And in Hos. 11. 4. I drew them with the cords of a man, with bands of love, etc.  
Now we must understand this principle of love to be, either Christ's love to us, or our love to him; for there is an interchange of spiritual love between Christ and his people. First, Christ's love to us (in respect of the extrinsical part of it) is the expressing of his love to us by the evident testimonies of his favour & grace: and by uniting of himself unto us, making of us to partake with himself of his own goodness. Now by the manifestation of Christ's love to us, he begets in our souls a love of him: his love is, as the cause, our love as the effect: and as Solomon saith of the rivers, that they both come from, and return again into the Sea, Eccles. 1. 7. So Christ is the ocean of spiritual love, from whence we derive, and in to which we return our love: so that our love proceeds from Christ's love; his love is as a loadstone, attractive, drawing our affections to him; our love is as the reflecting back to him again the beams of his own love.  
Now that principle of love by which we are drawn to Christ, is both Christ's love to us, and the fruits thereof, namely our love to him. Now there are three things in love, whereby the affections of the soul are drawn unto Christ.  
1. An affection of the will, whereby we are inclined unto the thing beloved: Now the nature of the will is elicita, not coacta, inclined and drawn forth, not compelled and constrained; will should be no will, if it were so: but there is that divine excellency, & that excellent dignity in Christ, which is as a loadstone, very attractive, & an object very tempting and alluring to bend, to draw, and to incline the will, making of it to close with Christ, as with the best, and most excellent object in all the world.  
2. A desire of union and enjoyment of the thing beloved. Now when the soul eyes such an excellent object as Christ is, in respect of his spiritual beauty, and supereminent worthiness and dignity: it presently covets the enjoyment and function of him; the soul desires nothing more than union, than peculiarity and interest, than the everlasting possession of him, who is that love-deserving object.  
3. A complacency or wel-pleasednesse, whereby we rest ourselves well pleased in the goodness of the thing beloved: now nothing in the world is more pleasing to a believing soul than Christ: so that let his dispensations be what they will, his Saints are never weary of him. Yea, they take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for his sake: and when they be weak in themselves, than they are strong in him, and more than conquerors, as saith the Apostle. Now by these 3. acts or effects in love, are the affections of Believers eminently drawn out toward Christ.  
5. Observe from her form of speech (thy loves) speaking in the plural number.  
That the love of God in Christ is an infinite, and a manifest love.  
The Apostle would have the Ephesians to comprehend with all Saints, the breadth, and length, the depth and height of the love of God in Christ: but yet for all that he concludes, that it passeth knowledge, Ephes. 3. 18, 19 God's love is of one nature and substance, but it is various in respect of the dispensations thereof. Love is an internal affection in God, and therefore it passeth understanding; so that we cannot conceive of it as it is in itself: but only we know and understand it according to the dispensations thereof. Now the acts, or the effects of God's love in Christ are various and many, viz.  
1. His electing love, whereby he hath predestinated a certain number of men, that the glorious grace of God might be manifested in them, see Ephes. 1. 4, 5, 6. The Apostle saith, God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love: who hath predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will: To the praise of the glory of his grace, whereby he hath made us accepted in the beloved. Here we see the first act of God's love in choosing of his before the foundation of the world; and that (saith the Apostle) according to his purpose, Ephes. 1. 11.  
2. His redeeming love whereby he hath brought his from the bondage of sin, into glorious liberty and freedom. Our redemption was a full testimony of his love, as appears by these Scriptures following. Gal. 4. 4. For when the fullness of time was come, God sent forth his son, made of a woman, made under the law, that we might receive the adoption of sons. So in Act. 20. 28. The Church of God, which he hath purchased with his own hlood. And in 1 Tim. 2. 6. The man Christ, who gave himself a price of our redemption. This was a plain demonstration of God's love in Christ; for saith the Apostle, God shown his love to us, in that while we were yet sinners Christ died for us.  
3. God's love of calling: now there is a double calling, an inward and an outward; the outward is a bare propounding of the Gospel; but the inward call is a spiritual enlightening, whereby the soul is enlightened by the spirit of wisdom and revelation, to know the hope of his calling, Ephes. 1. 17. And that whereby the soul is made able to apprehend him, of whom it is apprehended, Phil. 3. 12. This is that grace begotten in the will of man (that being the proper subject of this grace) by which means the whole man is converted unto God.  
4. We have Gods justifying love, whereby he doth free and discharge his people from sin and death, and accounts them righteous in Christ.  
5. His adopting love, whereby he accepts the faithful, unto the dignity of sons. John 1. 12. As many as received him, to them he gave power to be made the sons of God, to those that believe in his name. Now Christ is the band of this union; for by him we come to be made heirs of God, Coheirs with Christ, Rom. 8. 17. This excellent dignity is procured for us by Christ, as a Redeemer. Gal. 4. 5, 6. God sent his son, etc. to redeem them that were under the law, that we might receive the adoption of sons, And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying abba, Father. Observe here, that the spirit of adoption is called the spirit of the son, because the holy Ghost sealeth up our adoption in Christ, so that through Christ it is made sure unto us.  
6. His sanctifying love, whereby he doth free Believers from the filthiness and pollution of sin, and restore in them again the image of God, which consisteth of righteousness and holiness, Eph. 4. 24.  
7. And lastly, his glorifying love, whereby he lifts up his people unto that state of life and glory, and gives them an immortal inheritance, where all comfort, peace, and joy shall abound, and where they shall have the communion of the chiefest good, viz. the love of God shining forth immediately upon their hearts. Now though the love of God in Christ be one entire, single, and internal act: yet after the manner of our conceiving, it is set forth by divers external acts or effects. And we must know, that all these effects flow from that original love of God; these are but new acts, proceeding from that eternal love of God, which was in his own breast from eternity.  
6. Observe, That the sense and feeling of Christ's love is more excellent and efficacious unto Believers, than all the most pleasant and delightful things in the world. The Church doth prefer it beyond all comparison of worldly things, saying, Thy loves are better than wine.  
Now what is more pleasing and delightful to the taste, then fragrant wine? yet Christ's love is the same, and far sweeter to the hearts of Believers. Wine is exceeding useful and comfortable to man; but Christ exceeds in his usefulness to the soul: so that look, of what use or virtue wine is to man, of the same use and virtue is Christ to his people. The properties or virtues of wine are such as these.  
1. Wine delighteth the heart of man, Psal. 104. 15. And in Eccles. 10. 19 Wine maketh merry: That is, it doth refresh, comfort, and make glad the heart of man: so Christ gives his people comfort and refreshment in the midst of fears and dangers: He is that Shilo, which brings tranquillity and peace unto his Saints; he refreshes them with living waters, even with the sweet communion of his spirit, and with the abundance of his graces.  
2. Wine causeth to forget affliction and misery, Prov. 31. 6, 7. In like manner the love of Christ causeth us to forget those things that are behind, Phil. 3. 13. And the Apostle saith of himself, that he doth now rejoice in his sufferings, Col. 1. 24. The sweetness and the joy that he found in Christ's love, did swallow up all the bitterness and sorrow of his afflictions.  
3. Wine was used in the legal sacrifices and service of God, Numb. 15. 5. Thus was Christ's love manifested by a sacrifice in himself, by which we draw abundance of comfort to ourselves. 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation aboundeth by Christ. This consolation is much more than was in all legal sacrifices, which could never make him that did the service perfect, as pertaining to the conscience, Heb. 9 1.  
4. Wine inflames and overcommeth; therefore saith the Apostle, be not drunk with wine, Ephes. 5. 18. But (saith he) be filled with the spirit; that is, let the comforts and graces of Christ's spirit fill and overcome your hearts.  
5. Wine is put for all delicate, comfortable or costly things in the world, which the greatest sort of men do use in their Feasts, Isa. 25. 6. The Lord promiseth to make a feast of fat things; a feast of wines on the lees. He alludeth to the practice of great Kings of the earth, and delicate persons, which follow their pleasures, and have their sweet wines, etc. But yet they find not so much delight and comfort in their Feasts, as the Saints do in the love of Jesus Christ.  
Hence it is, that the Church cryeth out with desire to enjoy her beloved, rendering this reason, that his love is better than wine; that is, better than all the sweet and costly things that the Princes of the earth do enjoy. Thus we have heard the Churches desire of fellowship with Christ; and the reason of her request, drawn from the excellency of his love: now it follows in the next verse, she rendereth a reason of her so much delighting in his love.    

VERS. 3.  Because of the savour of thy good ointments, thy name is an ointment poured forth, therefore the Virgins love thee. 
IN these words she rendereth a reason why her affections were so set upon her beloved, and why she doth so love him, and why she prefers his love above all the glory and pleasures of this world; her reason is drawn from the excellency of Christ: that he is as a box of odoriferous ointment, and that in him was found redolent savours, and precious sweet things, by which he doth perfume her with his spiritual sinels, and so maketh her sweet also.  
This verse contains two things.  

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

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

Of thy good ointments, or good oils.  
In this comparison she seemeth, not only to mean 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinguedo, oleum, unguentum.  those ordinary confections in the Apothecary's shop; but the holy ointment and perfume which God commanded Moses to make, with which the Tabernacle and the ministering Vessels were anointed, and also Aaron and his sons, Exod. 30. 2●, 24, 25. And we read in Psal. 133. that this ointment was poured upon the head of Aaron, and went down to the skirts of his clothing. By this similitude the Church commendeth the graces of Christ which he had, being clothed with the holy spirit; for the Lord anointed him with the oil of gladness above his fellows, Psal. 45. 7. And saith God I will put my spirit upon you, Isa. 42. 1. And it is said of him, The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, Isa. 61. 1. Now the odour of Christ's graces are smelled and become savoury by the preaching of the Gospel: and therefore she addeth.   

Thy name is as ointment, etc.  
Concerning what is meant here by Christ's name, we may take a double interpretation.  
1. By name, we may understand it, of those proper names given to Christ in Scripture. As Messiah, and Christ, which are by interpretation anointed; these names are given to Christ by way of excellency, he being anointed by the Father unto that great Office of his Mediator-ship: and he is called ointment, in Isa. 10. 27. And indeed all names given to Christ are very sweet and redolent: as Shilo, which signifies tranquillum esse; intimating that Christ our peace and tranquillity, he is called Ithiel, Prov. 30. 1. A word (as Junius writes) compounded of three parts, as if one should say, the strong God with me: the name comes all one with Immanuel, God with us: so he that is Ithiel, God manifest in the flesh, is also called Veal, Almighty, able to save us. He is likewise called Jesus, a Saviour, because he saveth his people from their sins. Besides these, he hath names of office, as of King, Priest, Prophet; he is a King for government and rule: a Priest for sacrifice and intercession; a Prophet for teaching and revealing the secrets of the Father's bosom.  
Lastly, he hath a name suitable unto his twofold nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man, the Apostle calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man Christ; for as man, he was in one hypostasis, or person with God. Now how delectable and sweet are all the names of Christ? and how much more redolent and savoury than all the precious ointments in the world.  
2. By Christ's name is understood the Gospel, and the publishing thereof to the world. Paul was a chosen vessel to carry his name unto the Gentiles, Act. 9 15. And it is said, the Gentiles shall trust in his name, Matth. 12. 21.   

As ointment poured forth.  
By the pouring forth of Christ's name, is meant the preaching and publishing of the Gospel. Here the Church alludeth to the perfect odour of such precious ointments, which, if it be closed up in a vessel, is not felt savoury, until it be poured forth, than the sweetness thereof doth spread abroad, and perfume all other things. We read in the Gospel of Mary's pound of Spikenard ointment; and when she had broken the box of precious ointment, and poured it upon Christ's head at table, the house was filled with the savour of it, Mark. 14. 3.  
So when the name and Gospel of Christ is preached abroad, it giveth an odour to every believing soul: so that by the preaching of the Gospel, they also receive the holy spirit. Gal. 3. 2. They received the holy Ghost by the hearing of faith.  
The word to pour forth in the Original, signifies to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuavit, exhausit, Evaginavit.  exhaust, or draw dry; to empty, which may denote the plentiful pouring of it forth. It also signifies to draw forth the sword to the battle, so it is used in Ezek. 28. 7. This may denote unto us the majesty and power of the Gospel: so Christ is bid to gird his swore upon his thigh with glory and majesty, Ps. 45. 3. By the sword is meant the word of the Gospel, which proceeded out of Christ's mouth, Rev. 1. 16. And by glory and majesty is meant the magnificence, and powerful effects of the word.   

Therefore do the Virgins love thee.  
The Church having laid down the cause, she also shows the effect: the sweetness of Messiah, and of his graces poured forth upon her, have inflamed her heart with love towards him.  
Some understand these Virgins to be such as are not espoused to Christ; such as the unconverted Jews, and the uncalled of the Gentiles.  
Others understand them to be the fellow-friends of the Spouse, and of those that are faithful and called of God, who with pure minds serve the Lord only, and worship him in their spirits.  
These Virgins are either,  
1. Of particular congregations; so the Apostle calleth the Church in 2 Cor. 11. 1. I have prepared you for one husband, and to present you as a pure Virgin unto Christ: or else,  
2. Of particular members of the Church; for the Hebrew tongue (as I hinted before) useth co call the whole the Mother, and the parts the Daughter; for so these Virgins are called in divers places of this song.  
Now the Saints and members of Christ are called Virgins in these respects.  
1. For their chastity, as in thefore-named place, 2 Cor. 11. 2. That I may present you as a chaste virgin unto Christ. These love Christ with a chaste (but not with an adulterous) love.  
2. For their purity: These are they (saith the Apostle) which are not defiled with women, for they are virgins: these are they which follow the Lamb whithersoever he goeth: these were redeemed from among men, being the first fruits unto God, and unto the Lamb: and in their mouth was found no guile; for they are without fault before the throne of God, Rev. 14. 4, 5. These as virgins abstain from all things that might be offensive to their beloved.   

Love thee.  
These Virgin's love Christ for the odour of his good ointments, which they receive by his word and spirit; for by the preaching of the Gospel, his name is poured out like odoriferous ointment, to the exceeding great joy and delight of the Saints, drawing and inluring their minds, as Virgins are drawn with the offer of some great and lovely match: their senses are so exceedingly taken with his sweetness, which causeth in them a very high and worthy esteem of Christ, and of all those heavenly graces which flow from him. This Verse being thus opened, let us draw some conclusions from it.  
1. Observe, in that the Church seeks out the most precious ointment to set forth her Beloved and his graces, it teacheth us: That all the most excellent things in nature are but types and shodows of Christ and his graces. What is more pleasing to the smell then precious and sweet ointments, of an exquisite composition? Christ is the same, and far sweeter to his Saints.  
First, By ointment were anointed to their Offices Kings, Priests, and Prophets: so by the anointings of the spirit, Christ was consecrated to his threefold office of King, Priest, and Prophet: this was prefigured by the anointing of Aaron and his sons, whereby they were consecrated unto the Priest's office, Exod. 30. 30. It is said of Christ, The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, etc. Isa. 61. 1. For God hath anointed him with the oil of gladness above his fellows, Psal. 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse, and a branch out of his roots, and the Spirit of the Lord was to rest upon him, and the Spirit of wisdom and understanding; the Spirit of counsel and of might, the Spirit of knowledge, and of the fear of the Lord, Isa, 11. 12. It is said that God gave not the Spirit by measure unto him, John 3. 34. That is, he did not bestow it upon him imperfectly, and in part only, but fully and entirely: for measure is not opposed to that which is infinite, but to that which is not whole, entire, and perfect. Christ was full of knowledge, wisdom, and of all Heavenly gifts. The Apostle saith, That in Christ dwells all the fullness of the Godhead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily, Colloss. 2. 9 That is, not by naked and bare communicating of virtue, as God is said to dwell in his Saints; but by a substantial union of the two natures, whereby they become one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one person, or substance. Here is then the Vessel, which as a rich treasury is full of all Heavenly wisdom, knowledge, Divine revelations, and all sweet graces, even Jesus Christ the Anointed of God.  
Secondly, By the savour and by the pouring out of these Ointments is represented the pouring forth of the Spirit upon all the Members of Christ: the graces of Christ which are called his sweet Ointments, they cast a sweet savour, and are poured out into all Christian hearts, and do flow from him the head, into all the Members of his Mystical body, as it is written, Of his fullness we all receive, and grace for grace. John 1. 16. That is, we receive suitable graces for his graces; we receive part of every communicable grace of his. This sacred Oil was poured (as upon Aaron so) upon Christ who was the head of all Saints; and from him that was the head, this Ointment of the Spirit runs down his Mystical body, even to the hem of his Garment. And the Apostle saith, But ye have an unction from the holy one, and ye know all things, 1 John 2. 20. That is, you have the Spirit of Truth which leadeth you into all Truth. And in Revel. 1. 6. But he hath anointed us, and made us Kings and Priests to God his Father.  
This anointing of the Saints by the Spirit of Christ was prefigured, in that the Tabernacle (a figure of the Church of the new Testament) and all the Vessels of the Tabernacle (which figured out the particular members) were all anointed with the holy Oil, and consecrated unto the Lord, Exod. 30. 23. 25. Christ hath received the Spirit as a public person, as a common head of all his Church, he than is the head and seat of all spiritual influence from which the mystical body receives life and motion: this is the Apostles Simile in Collos. 2. 19 He makes Christ there to be the head, and the Church the body, knit together by certain joints, and ligaments as it is in nature: and by this means doth minister supply to all parts of the body; whereby it increaseth with the increasings of God.  
Thirdly, in that the holy Oil (from which the comparison was taken) was not to be poured upon any man besides the Priest only, neither were they to make any other Oil after the composition of it, because it's consecrated Oil, Ex. 30. 32. It doth demonstrate unto us, that none have the anointings of Christ upon them, but the Saints only; a stranger intermeddleth not with this joy: For saith Christ, He (meaning the Spirit) shall glorify me, for he shall receive of mine, and shall show it unto you, Joh. 16. 14. He doth not say, the Spirit shall declare those things it received of him unto the World, but to his own Servants: See also, Joh. 14. 26, 27. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: Even the Spirit of truth, whom the World cannot receive, because it seethe him not, neither knoweth him, but ye know him, for he dwelleth in you, and shall be in you. And the Apostle saith, If any man have not the Spirit of Christ he is none of his. Rom. 8. 9 By these Scriptures it is plain, that Unbeleivers neither have, nor understand the spirit of Christ. Now by what hath been said, it is evident that these precious Ointments (here mentioned in the Text) were but tips and shadows of Christ's graces. First, as they were in himself. Secondly, as they are conveyed in his Members. Thirdly, as they are denied to Unbeleivers, being too holy to be cast unto Dogs: all which do show, of what a redolent savour, and of what odoriferous sweetness all the anointings of God are in Jesus Christ.  
Secondly observe, That though the name of Christ, towit, his glorious Gospel, be very redolent and savoury in itself, yet the Saints come to the sense and feeling thereof most of all, by the publishing and displaying of the Gospel. The Virgins were most sensible of Christ's graces, when his name was an Ointment poured forth. The most full and perfect odours that are, and the most sweet and precious Ointments in the World, are never felt so savoury, as when they be poured forth. As the Box of precious Ointment, when it was broken and poured on Christ's head, the savour thereof filled the house, Mark. 14. 3. For by the Preaching of the Gospel, or the pouring forth of Christ's name; his fame, glory, and renown is made known in the World: according to that in Luke 4. 14. There went out a fame of him throughout all the Region round about, and he taught in their Synagogues, being glorified of all. This was that the Apostle rejoiced in, and said, Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us, in every place. for we are unto God a sweet savour in Christ, in them that are saved, and in them that perish: to the one, a Savour of death unto death; and to the other a Savour of life unto life, 2 Cor. 14, 15, 16.  
Now the name of Christ is poured forth, when all his virtues and graces are displayed and laid open, when it is declared, that he hath fulfiled all righteousness, and that he hath offered up himself by the eternal Spirit, without spot, unto God: and that he hath appeased the wrath of his Father, and made perfect reconciliation for the sins of his people; thus is Christ's name as a precious Ointment poured forth.  
Again, when Christ is set forth in his beauty to be Fairer than the Children of Adam, to be the chief of ten thousand: in his love free, rich, and everlasting: in his graces to be complete and full: in his Offices to be a most excellent Prophet, Priest, and King: in his riches to be the Heir of God, and of Heaven: in all the operations of his Spirit, working Sanctification and all needful graces in his Saints; in all those rich and costly gifts which he doth bestow on his people, redeeming of them with his precious Blood, sanctifying of them with his precious graces, enriching of them with his precious promises, reviving of them with his precious love, comforting of them with his precious Spirit, and enabling of them with precious Privileges: when all these things (as I said) are opened and displayed, then is Christ's name as it were, as a Box of the good Ointment broken, and poured forth, then there is smelled that blessed savour, that causeth the Virgins to love him.  
The Ministers of the Gospel may learn here, and see, what their duty is, and which way they should employ their whole strength: namely, to display those treasures of grace, and to publish and spread before men those manifold transcendent excellencies, and all those ways of shining glory which are in Christ, to draw and allure poor souls to come unto him. Who will seek after that which he knows not of? But who will not seek after a precious Jewel? O then! Let Christ be laid open in his natures, in his graces, in all his shining excellencies, dignities, and virtues; that so his fame being spread, and his name poured out as sweet Ointment: by this means multitudes may be drawn unto him.  
Again, the pouring forth of Christ's name, by the Publishing of the Gospel, will be as effectual unto those that receive it, as Ointment is to the body unto which it is applied: So that look, of what effects or use the most precious confections are to the body of man; of the same effect, and of far greater use is the pouring forth of Christ's name to the soul.  
First, Ointments are compounded of very rich and costly things: In this respect the Ointment that Mary anointed Christ withal, was called Precious, because (saith Judas) Much might have been given for it, Mark. 14. And of the precious things which King Hezekiah shown to the Ambassadors of the King of Babylon, this was one; namely, the Good Ointment, 2 Kings 20. 13. So is the Gospel a compound of rich and costly things; it is a treasury full of Heavenly wisdom and Divine Revelation; it is called, Riches of glory, Col. 1. 27. And the wisdom and power of God, 1 Cor. 1. The Gospel is rich in its privileges, in its matter, in its effects, in all the promises therein contained. In a word, the divulging of the Gospel is a displaying and spreading before men all the riches of God, and of Christ: the riches of wisdom, the riches of power, the riches of love, the riches of mercy; all which are eminently showed forth in the Gospel. This is that the Lord told Moses, when he said, I will make all my goodness to pass before thee, Exod. 33. 19 Now what doth the Lord mean by all his goodness, but only a Proclamation of the Gospel unto Moses. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, etc. Exod. 34. 6, 7.  
Secondly, Ointment is a sign of joy and comfort; and with such they were wont to be anointed at Feasts, Amos 6. 6. And they used it in sign of joy, Eccles. 9 7, 8. Thus the Gospel is called Tidings of great joy, Luk. 1. 19 And good Tidings, Isa. 61. 1. The Gospel of great joy, Luke 2. 10. because it brings a glorious joy along with it.  
Thirdly, Ointment healeth wounded bodies, and knitteth up the joints which are broken, Luke 10. 34. So the Oil of God's grace heals the bruises of the Souls of those that are broken in Spirit: Thus we have it in Isa. 61. 1. The Lord anointed me to Preach glad tidings to the meek, and he hath sent me to bind up the broken hearted, etc.  
Fourthly, Oil doth make the face to shine, Psal. 104. 15. Eccles. 8. 1. So the Gospel putteth a shining and glorious lustre on the faces of those to whom it comes. It is said of Stephen: That the Jews looked steadfastly on him, and saw his face, as it had been the face of an Angel, Acts 6. 15. It makes men's faces shine, as did the face of Moses, when he had been with God on the Mount.  
Fifthly, By Ointment were Kings, Priests, and Prophets. Anointed to their Office: So by those graces brought by the Gospel, the Saints are Anointed by Christ to be Kings, Priests, and Prophets; they are so made by Christ unto God, and his Father, Revel. 1. 6. The Gospel giveth men the highest Privileges in the World, to be Kings and Priests unto God: to be a royal Priesthood, a holy Nation, a peculiar people; yea, a whole Nation of Kings, Priests, and Prophets.  
Thus the Gospel is as Ointment poured forth, to the unspeakable delight of the Saints, drawing and ravishing the minds of them that hear it, sweetly to embrace Jesus Christ. Thus much for the cause, the effect follows, Therefore do the Virgins love thee. Whence observe,  
Thirdly, That the sweetness of Christ causeth love in his Saints. The Original of our love is Christ's communicating of goodness to us; there is nothing in the streams but what comes from the Fountain: he is the Fountain of love and sweetness, who by his streams flowing into our hearts, causeth in us to abound a Divine love towards him: the fire of his love kindles the flame of our love to him again; our Ointment is from Christ's Ointment, the head being Anointed the Oil ran down to the Skirts, as it was said of Aaron. Love is the inclining of the will to something that is excellent, and agreeable to itself: now the nature of the will is Elicita, not Coacta, inclined and drawn forth, not compelled and constrained: The will is absolute and free, no violence can be offered to it, therefore nothing but the sweetness and efficacy of Christ's grace, can be a Loadstone attractive to draw out & incline the will.  
Again, the object of the will is something that is good: Bonum est objectum voluntatis, saith the Moralist; whither it be Bonum real, a substantial good, or Bonum apparens, a seeming good, yet both are the object of the Will: Hence it is, that the transcendent excellency, beauty, love, goodness, and thato verflowing Fountain of grace and sweetness, apprehended by the Saints, to be in Christ, these make him to be the best object, these also incline the Will, attract the heart, and draw the souls of Beleivers unto him.  
Again observe, that the object of the will must be a thing suitable, Bonum sibi conveniens, a good agreeable to itself. Now such a proportionable good as this, is found to be in Christ, which is respondent or answerable to all our desires or Capacities; he is suitable in all his Offices and communications, in his blood for pardon, in his grace to adorn us, in his love for lost sinners, in his fullness for empty and poor souls. Now when the Saints can take a spiritual view of Christ, and observe all the dimensions of his love and sweetness, they apprehend him to be Summum bonum, the chiefest good, far beyond all worldly things, though of never so exquisite and delicate an extraction; and therefore desire most of all to have the possession of him, according to that in Psal. 73. 25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee, saith David.  
Fourthly, in that the Church changeth her Speech from the whole to the parts; for she doth not say I, but the Virgins love thee.  
Observe,  
That as the whole Church, so every Member of Christ hath the sense and feeling of Christ's love and graces, by the pouring forth of his name. John 1. 10. Of his fullness we have all received, and grace for grace. Every Member hath received a measure and proportion from Christ's fullness. The Apostle speaking of the Gift of Continency, saith, Every man hath his proper gift of God, 1 Cor. 7. 7. And so he speaketh concerning spiritual gifts, and saith, There are diversities of Gifts, but the same Spirit; and there are diversities of operations, but it is the same God which worketh all in all: but the manifestation of the Spirit is given to every man to profit withal: for to one is given by the same Spirit the word of wisdom, etc. 1 Cor. 12. 4, 6, 7, 8. And so the whole Chapter goes on, and tells us, that the Church is the mystical body of Christ; and though the body be but one, yet the Members are many: and that the same Spirit divideth to every Member as it pleaseth himself. As in the natural body, there is not any one member, but receives an influence from the head: So it is in the Mystical body of Christ. And again the Apostle saith in Ephes. 4. 7. But unto every one of us is given grace according to the measure of the gift of Christ. Christ doth measure out proportionable gifts and graces for every Saint; therefore as the whole Church is the Spouse of Christ, so is every particular Member; and all the privileges and graces belonging to the whole Church, belong to every Beleiver.  
Fifthly, Observe,  
Such as are true lovers of Christ, are only those that are holy and pure. By Virgins here are not understood those that are single or un-married; but it signifieth the chastity and spiritual purity of those that truly love Christ. These are chaste in their lives, holy in their thoughts, sanctified in their actions. These are not defiled with the World, as to give themselves up to unclean lusts of the flesh, nor to commit spiritual whoredom against God: the Saints study to possess their Vessels in Sanctification and honour: their bodies are the Temples of the holy Ghost, they labour to be like unto their head and Spouse; holy as he is holy, pure as he is pure: These are they which are not defiled with women, for they are Virgins, Revel. 14. 4. That is, that are not polluted with spiritual Fornication, as the Apostle calls it, 2 Cor. 12. 2. These follow the Lamb whithersoever he goeth. They will not follow Antichrist for their head and guide, but they follow Christ, though it be with the hazard and loss of all their worldly enjoyments; their love ro Christ is pure and chaste, like unto Virgins whose affections will not easily be drawn unto any besides their Beloved.    

VERS. 4.  Draw me, we will run after thee: the King hath brought me into his Chambers: we will be glad and rejoice in thee: we will remember thy love more than wine: the upright love thee. 
IN these words we have a second request of the Spouse unto Christ, that he would not only call her outwardly, by the voice of the Gospel, but (forasmuch as the word Preached profiteth not, if it be not mixed with faith in them that hear it, Heb. 4. 2.) that he would open her heart, Acts 16. 14. and enlighten her by his Spirit: that he would give unto her his Spirit of wisdom and revelation, that the eyes of her understanding might be opened, that she might know what is the hope of her calling, Ephes. 1. 17.  
In these words there are two things considerable.  

1. The Prayer of the Church.  
2. The Reason of it.   
First, The Church's Prayer in these words, Draw me, etc.  
Secondly, The Reasons are drawn from the effects or fruits thereof, which are two.  
The first in these words, We will run after thee.  
The second is set down in these words, The King hath brought me into his Chambers.  
From which effects we have the Church's protestation of engagement, declared by a threefold respect which she bears to Christ.  
First, she doth exalt and rejoice in him, We will be glad and rejoice in thee.  
Secondly, her mind or senses are set at work, We will remember thy love more than wine.  
Thirdly, her engagement of affection: The upright love thee.  
First, we have the Church's Petition, the reason subjoined with Draw me, we will run after thee: or take it more fully thus, O my beloved, because I find and feel an utter inability to come unto thee, do thou with the sweetness and efficacy of thy grace, powerfully incline my will and affections toward thee, and then both I and all my several Members, shall readily and earnestly run after thee.  

Draw me.  
The same Original word is used for divers kinds of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traxit, pertraxit, prehendit, apprehendid, tenuit, retenuit, continuit, prohibuit, retraxit.  drawings.  
First, to draw with violence and force; to invade or set upon, thus God promised to draw Sisera unto the River Kishon, that he might be taken, Judges 4. 7.  
Secondly, to draw with power and strength. It is said, A man drew a Bow at a venture, 1 Kings 22. 34. To draw a Bow requires strength: and in Job 24. 22. He draweth the mighty by his power. He means, that after wicked men have destroyed such are weak, they set upon the strong.  
Thirdly, to draw with love and mercy; the word signifieth sometimes to draw with words and reasons, persuading by Arguments and the like: so God is said to draw us with the Cords of a man, and bands of love, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interdum signisicat trahere verbis atque rationibus.  Hos. 11. 4. And the Lord declareth what signs of his love and favour he had showed to his People Israel, he saith, Yea, I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee, Jer. 31. 3.  
Fourthly, to draw noteth also the lengthening or enlarging of mercies and favours: as in Psal. 36. 10. O draw thy loving-kindness to them that know thee. That is, O that thou wouldst enlarge, bring home, and continue thy loving-kindness. Now that which the Church desires here, is, that Christ would draw her by the efficacy and power of his word and spirit, and by the sweetness of his grace, into a close and near communion with himself.   

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

We will run.  
The word Run signifies readiness of affection, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat currere, cum promp 〈…〉 ne & propensione.  inclination of mind; so we have in 1 Kings 19 19 Elisharun after Elijah, he run with a full intention of mind; his affections run strongly after Elijah: and thus the Gentiles are said to run to Christ, Isa. 55. 5. Behold thou shalt call a Nation that thou knowest not, and Nations that know thee not shall run unto thee. That is, the Gentiles that know thee not, neither had they any notice of thee before, shall with all eagerness and readiness of mind run unto thee.  
Secondly, it signifies celerity and great speed, to pass through a Race, 1 Cor. 9 24. They which run a Race run all, saith the Apostle: and so the commanding word of God is said to Run very swiftly, Psal. 147. 15. And David saith, I will run the way of thy Commandments, Psal. 119. 32. And he saith again, I made haste, and delayed not to keep thy Commandments, Verse 60.  
Thirdly, it signifies perseverance and constancy, to hold out to the end. So run (saith the Apostle) that ye may obtain, 1 Cor. 9 24. And again, Heb. 12. 1. Run the race that is set before you: That is, so run as to continue & hold on in your race, until you come to the end of your faith, even the salvation of your souls. This is that we have in the Prophet Isa. 40. 31. They that wait upon the Lord shall renew their strength: they shall mount up with wings as Eagles, they shall run, and not be weary, they shall walk, and not faint. It is in the Hebrew, they shall change, or double their strength: That is, they shall have a new supply of strength, to hold up their spirits, when they seem to befeeble, and weak, and almost spent: and they shall as Eagles, fly strongly, and soar aloft: and they shall walk (that is, be enabled to persist and persevere to the end) and not faint.  
4. To run, argues strength in the runner: this we read in daniel's vision, of a Ram that had two horns (meaning the Persian & Median Empire.) Now this Ram with his two horns was pushing Westward, and Southward, and Northward, so that no beast might stand before him. But afterwards he seethe a hee-goat, that came from the West, etc. (which is thought to be Alexander the great) and this hee-goate came to the Ram that had two horns, and ran unto him in the fury of his power, Dan. 8. 6. That is, by his mighty power and strength he overcame him.  
5. It signifieth our whole Christian: conversation, which is called a race, 1 Cor. 9 24. And saith the Apostle, Gal. 2. 2. I went up by revelation, and preached the Gospel, etc. Lest (saith he) I should run, or had run in vain. He meaneth here by running, his earnestness and diligence to preach the Gospel. And again, Gal. 5. 7. Ye did run well, who did hinder you. That is, you were in the right way, and you made a good progress therein, you outstripped others in way of life. Our life is called a course or race, which is run; as it is said, John fulfilled his course, Act. 13. 25. And Paul saith, I have finished my course, 2 Tim. 4. 7.  
6. To run, signifies a desire to obtain the prize, as well as swiftness and strength: Hence the Apostle labours, that his preaching might not be in vain; for than saith he, I should run in vain, Gal. 2. 2. And again, he saith, So run that you may obtain, 1 Cor. 9 24. That is, that ye might obtain the prize, which is eternal life. So here the Church hath Christ in her eye, as a rich and glorious prize, unto whom she runs, saying, We will run after thee: And these follow the Lamb whither soever he goeth, Revel. 14. 4. They do reckon Christ a good prize whithersoever they run after him: they will run through thick and thin (as we use to say) through good report and evil report, that so they may enjoy him.  
Observe first, From the Church's prayer, Draw me, etc.  
The efficient cause of our coming unto Christ, is not in ourselves, but from Christ alone, who by the efficacy of his word, and by the sweet operation of his spirit and grace, draweth us unto himself.  
1. By nature we are utterly unable to do any thing in this respect; for we are wholly destitute of the saving knowledge of God, and of Christ, according to the saying of David, Psal. 14. 3. There is not a man that understandeth, etc. And of the Apostle, 1 Cor. 2. 14. The natural man perceives not the things of the spirit of God, because they are spiritually discerned. That is, they are to be taken and understood in a spiritual and heavenly sense, to which the carnal man's reason cannot reach, unless he be enlightened by the holy spirit. And again in 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost. That is, no man can say Jesus is the Lord, who hath bought and redeemed him, but by the instinct of the holy Ghost.  
2. In conversion we are merely passive in respect of the grace, which cometh from without a man, and preventeth him, because there is no power in man to prepare himself to grace, or to receive grace being offered unto him, or to will any thing that is good; for we are dead in sin: Now the dead man is only passive in respect of his quickening. Eph. 2. 5. Even when we were dead in sins, hath he quickened us together with Christ: That is, he is dead in sin, who hath not the life of grace in him: so that by the quickening power and operation of the spirit, is begotten in the will of man a spiritual principle of grace; for the will is the most proper and prime subject of this grace, because the conversion of the will is an effectual principle of the conversion of the whole man: but notwithstanding the understanding doth also concur, not to the conversion, but in the conversion; because man's conversion is not wrought without his consent: so that the holy Ghost worketh, and of unwilling he makes us willing, not as free Agent, but only in respect of obedience and subjection, 2 Cor. 4. 6. Because God who hath said, that light should shine out of darkness, he it is who shined in our hearts. And again the Apostle saith, Phil. 2. 13. It is 
Certum est nos velle cum volumus sed ille fecit ut velimus qui operatur in nobis velle, Aug. lib. Arbitrio, cap. 2.  God who worketh in us both to will and to do of his own good pleasure. Where the will, is not understood of the substance of the will, but of a new quality. Agreeable hereunto is that of a Father: It is certain that we will, when we will, but he causeth us to will, who worketh in us to will.  
But we must note also, that the will is active in conversion, and it followeth the holy spirit, who draweth it; for the holy Ghost doth so bend and incline our wills, that he causeth us to will good perfectly: so there is Act us elicitus, an act of the will drawn forth, whereby it doth close with Christ, which indeed is an act of faith. But this act of the will doth not only depend upon a principle or habit of grace ingenerated, but also upon the secret operation of the holy spirit, according to that in John 6. 44. No man can come unto me unless the Father draw him. And though this act of the will be drawn out freely, yet avoidable and efficaciously. John 6. 37. Whatsoever my Father giveth me, shall come unto me. Now in all the actings of the will in conversion, it is but as an instrument of the holy Ghost; it is first acted by the spirit, and then it acts according to the actings of the spirit upon it.  
3. The Saints are insufficient of themselves, after conversion to follow Christ. Without me (saith Christ) ye can do nothing, John 15. 5. That is, you can do nothing that's good or acceptable. Thus the Apostle testifieth of his spiritual life: I live, yet not I, but Christ liveth in me, Gal. 2. 20. And again the Apostle saith, By the grace of God I am that I am, and the grace in me was not in vain; but I laboured more abundantly than they all, yet not I. It is not I that have taken such pains, though he did it in much travail and weariness, YET NOT I Neither was it the grace of Christ that was in me, but the grace of Christ which was with me, 1 Cor. 15. 10. That is, I was thus enabled for the work of the Gospel; not by any power that was in me, but it was by the flow in, and the actings of the Spirit of grace upon my soul.  
Observe, 2. From the effect of the Church's prayer, We will run after thee. That the Saints when drawn by Christ, have a will to follow Christ. This the Apostle testifieth of himself, Rom. 7. 18. To will is present with me, but how to perform that which is good I know not. This will appear, if we observe the nature of the will; it is elicita, not coacta, inclined and drawn forth, not compelled and constrained: will should be no will if it were so; for the will is absolute and free, no coactive force can be used against it, unless it be such as is pleasing and delightful to it. The old saving is, ducimus volentem, and trahimus nolentem: we lead him that is willing, and draw him that is unwilling: but when Christ is said to draw us, he useth no compulsion ot coaction, but it's done by the sweetness and efficacy of grace, and by the secret operation and working of the spirit, convincing the judgement, persuading the affections, inclining the heart, and swaying the will. There is in the bringing of the soul to Christ, Trahere, and Venire: the Father is said to draw us, John 6. 44. And here Christ is said to draw us: now this notes to us the efficacy of grace, and that Almighty power, by which we are drawn unto Christ. Hence it is, that the Apostle saith, God who commanded the light to shine out of darkness, hath shined into our hearts, etc. 2 Cor. 4. 6. Now God's word by which he commanded light to shine out of darkness, is a very operative word: Let there be light (saith God) and there was light, Gen. 1. 3. Such an Almighty, operative, and powerful word goes out from Christ to draw a soul to himself. And thus his grace works so sweetly upon our hearts, whereby we come freely and cheerfully, and therefore we are said to come unto Christ.  
Now the will being 〈◊〉 〈◊〉 and 〈◊〉 drawn to Christ; it is made to will good freely, really, and completely.  
The office of the will is either,  

1. To choose.  
2. To refuse.  
3. To suspend.   
1. The regenerate will doth will all good, and nothing but good; for good is its proper object, therefore it can properly choose nothing but good: therefore saith the Apostle; If then I do that which I would not, I consent unto the law, that it is good, Rom. 7. 16.  
2. It refuses all evil, and nothing but evil: the regenerate will cannot properly choose any evil, because it is not its proper object: it may fall into evil, but still there is a secret dislike of it, so saith the Apostle: For that which I do, I allow not; for what I would do, that I do not, but what I hate, that I do, Rom. 7. 15.  
3. The will suspends its actings in dubious things: when it knows not whither a thing be good or evil, it suspendeth; and when it knows not whether such a thing be truth or error, it will suspend it's either choosing or refusing of it: it will not venture in the dark, like unto the unregenerate will, but suspendeth its actings because whatsoever is not of faith is sin.  
Quest. Whether the regenerate will may not choose that which is evil, and be unwilling to that which is good.  
Answ. 1. The regenerate will cannot will any evil fully and completely: So saith the Apostle, what I do, I would not. But there may be a kind of veleity or willingness to evil, but not a complete will: even as corrupt nature may have a kind of veleity to that which is good: as a corrupt regenerate man may have some kind of willingness to do a good action, but he never wills the good of the action his will to good is therefore incomplete: and so it is with the regenerate will in respect of evil, it never wils evil, as it is evil, it goes not out with full purpose and consent.  
2. The holy will cannot properly refuse anything that is good, because it is it's proper object; but the will that's good, may be so much depressed and kept under by temptation, or by desertion, and such like distempers, that it cannot draw itself up to the height of its actings; so that there is not that agility, strength, and vigour, as there is, when it acts more strongly; but however it will's good truly, and it goes forward still, though not with that vigour and eagerness, as (if otherwise) it would.  
Put though the will of the regenerate be set free unto good, yet we must so understand it, that the regenerate will cannot do good of himself: Hence it is, the Church desireth, that Christ would draw her continually, without whose help she is not able to run after him. Where grace overswayes the heart, there is a readiness to obey, and constantly to follow Christ, but so as it always proceedeth from God's spirit, leading and drawing forth of the will: even as a Mother by leading her child, causeth it to go, which otherwise could not: so the Lord draws forth, leads and directs our affections according to the actings, and good pleasure of his own spirit: our wills are but instruments for the holy Ghost, and can do nothing without the breathe in of his spirit upon them. This the Apostle testifies of himself, I am able to do all things through Christ that strengtheneth me, Phil. 4. 13. And again he saith, He that hath begun his good work in you, he will also finish it, until the day of Jesus Christ, Phil. 1. 6. We cannot work that which is good with grace received, unless there be the continual flow in of Christ's Spirit, to carry forth the soul in its workings. So that free grace is in the beginning, midst, and end of all our workings. Herein we are made happy without any merit, that we should be unto the praise and glory of the riches of his free grace.  
3. Observe, The life of a Christian is as the running of a race.  
1. The whole life of a Christian is here termed a running, and by the Apostle called a race, 1 Cor. 9 24. And again saith he, I have finished my course, 2 Tim. 4. 7.  
2. In respect of the readiness of the minds and affections of the Saints; they are said to delight in the law of the Lord, Psalm. 1. 2. The word Chephets, is voluptas & prompta voluntas, a delightful and ready will, as one 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit, optavit, desideravit, delectatus, bene affectus fuit, placuit, complacuit.  that taketh abundance of joy & delight in that which he doth; it is to embrace with love and good will, yea, with a pleasurable love, and an affectionate will and desire unto a thing: Hence the Lord promiseth to call the Church, Chephtsabah, that is, my pleasure in her, Isa. 42. 4. And so David saith of the Saints, Cheptsiham, that is, my pleasure in them, Psal. 16. 3. And so 
Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept.  in Psal. 111. 2. The works of the Lord are great, sought out of all them that have pleasure therein. This denotes to us the election of the will, the readiness of the affections, and the complacency and delight of the heart of a Christian in walking with Christ: the ways of Christ yield nothing but pleasure and delight to a gracious heart.  
3. In respect of speedy performance of actions: Satan's industrious compassing the earth, caused Job to send speedily for his children to sacrifice unto the Lord, Job 1. 5. And it is said, Abraham risen up early in the morning and saddled his ass, etc. when he was to offer up his son a Sacrifice. And David saith, I will run the way of thy commandments, Psal. 119. 32. And in vers. 60. I made haste, and delayed not to keep thy commandments, or, I distracted not myself, to wit, with the cares, profits, pleasures of this life: Agreeable hereunto is that of Paul, when he was called by God to preach the Gospel among the Heathen, he saith, I conferred (or I consulted) not with flesh and blo●d, Gal. 1. 16. That is, I did not consult with carnal reason, or with fleshly arguments, but was obedient to the heavenly revelation or vision.  
4. The Saints run in respect of perseverance; hence saitht the Apostle, So run, that ye may obtain, 1 Cor. 9 24. Which implieth, there be some that run, which do not obtain; but the Saints do renew, or change their strength, Isa. 40. 31. That is, when they are weak and feeble, they shall have a new supply of spiritual strength from Christ the fountain of strength, whereby they shall run, or persevere to the end, and not be weary.  
The Apostles hearty persuasion and confidence is, That he who hath begun a good work in the Philipians, will perfect it until the day of Jesus Christ, Phil. 1. 6. And to this purpose saith the Apostle, 1 Pet. 1. 23. You are renewed not of mortal seed, but of immortal, by the word of God, which abideth for ever: And 1 Joh. 3 9 He that is born of God sinneth not, because the seed of God remaineth in him: nor can be sin, because he is born of God: That is, he that hath the immortal seed of God's word and spirit within him, cannot (notwithstanding his infirmities) finally fail, or give over his hope, but shall persist and persevere in faith and holiness.  
5. The Saints run in respect of their strength, having received a new principle of life from Christ, by which they are enabled for all things: They that want upon the Lord, renew, change, or double their strength, saith the Prophet. And saith David, I will run the ways of thy commandments, when thou shalt enlarge my heart, Psal. 119.  
6. We are said to run, in that we earnestly look after the prize which is set before us; and therefore the Apostle saith, 1 Cor. 9 24. They that run a race, run all: That is, forasmuch as all desire the prize. Now then in all our seekings and inquiries after Christ, in that we long after him, and desire to be joined in the nearest communion with him, we may be said to run after Christ. So much for the Petition, and the first reason or effect thereof: now followeth the second effect or fruit of the prayer.   

The King hath brought me into his chambers.  
This second effect of the Church's petition is, the effectual answer of Christ, The King hath brought me, etc.  
In Christ's grant observe,  

1. The title given to him, The King, etc.  
2. The thing granted, and that is a sweet introduction into his chambers, where we have   

1. The manner; he brought me.  
2. The matter; into his chambers.    

The King hath brought me into his Chambers.  
The King) that is to say, Christ, of whom King Solomon was a type: Kings are such as hear rule by such power as is committed unto them. Christ is appointed King over his Church. Psal. 2. 6. I have set my King upon my holy hill of Zion. In the Original it is, I have anointed, or poured out, etc. That is, I have ordained and authorized my King, by pouring out the oil of my spirit upon him. Of this word Nasac, that signifieth to power out, cometh Nasick, which is used for a Governor, or one in authority; as in Micah. 5. 5. The Lord promiseth, that when the Assyrian should come in the Land to raise up against him seven Shepherds, and eight principal men, or (as it is in the Original) Princes of men: That is, such as should be eminent and chief in authority: So in that Christ is called a King, it denotes his transcendent dignity and honour, his rule and authority that the Father hath invested him withal, having made him King and head over his Church.   

The King hath brought me, etc.  
The word signifies to lead, to bring to, to apply, to induce & persuade: it is to be understood of Christ's winning 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hiph: significat venire fecit, adduxit, introduxit, intulit, attulit, obrulit.  and persuading the hearts and affections of his people, whereby he draws them into the most intimate and nearest fellowship with himself.  
Some would have this clause to be translated thus: When the King hath brought me, etc. Because the Church seemeth to speak of a joy and gladness thereupon, which she had not enjoyed before: but most certain it is, that she had been brought into Christ's chambers before, and had many tokens of his love: but this being an effect of her prayer, it may be aptly paraphrazed thus: I have prayed to my King for the sweet pledges of his love, and behold what followeth: he like a royal and glorious Husband hath brought me into the chambers of his heavenly and spiritual treasures.   

The King hath brought me iuto his Chambers.  
By Chambers she showeth the dignities and privileges which she findeth by following Christ.  
The Hebrew word Cheder, is used in Scripture to signify the inmost, and most retired part of any place. Judg. 15. 1. Chambers are the places of the greatest secrecy: it is said, that Elisha told the King of Israel the words that he spoke in his Bedchamber, 2 Kings 6. 12. The most hidden, inward, remote, and secret things are signified by this word Translated, Chambers: as in Job 9 9 The Chambers of the South. That is, the most remote and inward places of the South. Man's Spirit is thus expressed, because it is the most secret and inward of man's soul, Prov. 24. 4. By knowledge shall the Chambers be filled; that is, the most secret parts of the soul shall be filled by knowledge, Prov. 18. 8. The inward part of the Belly, Prov. 7. 27. They go down to the Chambers of death. That is, into the secret ways of death, towit the Grave. Luke 12. 3. That which you have spoken in your Closets. That which you spoke in secret, and thought none should hear, Mat. 6. 6. Enter into thy Closet, and thy Father which seethe thee in secret, etc. So here, by Chambers is meant the most inward, secret, and close revelation of Christ to the soul.  
Again, Chambers are the places of most safety, Deut. 32. 25. It is said, The Sword without, and terror within, (or from the Chambers) shall destroy, etc. That is, destruction shall follow them into the places of the greatest safety. And in Ezek. 21. 14. The great men are slain which enter into their privy Chambers. That is, they shall not escape, no not in their Chambers of safety. So that here by Chambers is hinted out to us, Christ's protecting and preserving of his Saints.  
Observe hence, first, from the title given to Christ, The King, etc.  
That Christ is King and head over his Church. Christ was the natural Son of God, and thought it not robbery to be equal with God, Phil. 2. 6. For by him the World was made, who was the brightness of his glory, and the express Image of his person, and upholdeth all things by the word of his power, Heb. 1. 2, 3. Therefore this prerogative will very well befit the Son of God.  
God hath designed and appointed Christ to this great Office and dignity, He loveth him and hath given all things into his hand, John 3. 35. He judgeth no man, but hath committed all judgement to his Son, John 5. 22. He hath made him to be Lord and Christ, Acts 2. 36. He hath appointed him over his own house, Heb. 3. 2. 6. And saith God, I have set my King upon my holy hill of Zion, or the Hill of my Holiness, and that by virtue of a solemn decree; I will declare the decree, etc. Psal. 2. 6, 7. And the Government shall be upon his Shoulders, Isa. 9 7.  
Now Christ is a King, whose glory and dignity shines forth most eminently, for saith God, I will make my firstborn higher than the Kings of the Earth, Psal. 89. 27. Christ is a King above all other Kings; and that in these respects.  
First, his Kingdom is spiritual, he rules over the souls and Consciences of men: other Kings may subject the bodies and estates of such as are under them, but not their Consciences; this is Christ's glory which he will not give to another. Ye are bought with a price (saith the Apostle) be not ye servants of men, 1 Cor. 7. 23. That is, do not mancipate and enslave your Consciences to any humane devise in matters merely spiritual; because Christ alone is King of the Conscience.  
Secondly, Christ is an universal King.  
First, in respect of all Nations; There was given him Dominion, and glory, and a Kingdom, that all people and Nations, and Languages should serve him, Dan. 7. 14. The Heathen are his Inheritance, and the ends of the Earth his possession. Psal. 2. 8. And the Apostle speaking of the Preachers of the Gospel, saith, Their sound went into all the Earth, and their words to the end of the World, Rom. 10. 18.  
Secondly, in respect of all sorts and conditions of men; this is elegantly set forth by the Prophet, Isa. 41. 19 Where God promiseth To plant in the Wilderness the Cedar, the Shittath Tree, the Myrtle; the Oile-Tree, the Firtree, the Pine, and the Boxtree together. This is also sweetly represented unto Peter by a Sheet knit at four corners, wherein were all manner of fowr-footed beasts of the Earth, and wild beasts, and creeping things, and Fowls of the Air, Acts 10. 12. By this we are taught, that not only the Gentiles as well as the Jews were to be received into Christ's Kingdom; but also that in every Nation (as himself afterwards Expounds it) he that feareth God, and worketh righteousness, is accepted with him, Vers. 35.  
Thirdly, Christ is King universal, in respect of all ages and times of the World. God is my King of old, saith the Church, Psal. 74. 12. It is meant of Christ because it is said of him in the following words, He worketh Salvation in the midst of the Earth. It is Christ that worketh Salvation in the midst of the Earth; and he is called a King eternal, immortal, 1 Tim. 1. 17.  
Thirdly, Christ rules alone; he hath no colleague or partner; he carries the Government upon his own Shoulders, as we read, Isa. 9 6. He alone hath received power from on high in Governing of his Church.  
Fourthly, Christ is an everlasting King; He receives a Kingdom that cannot be shaken: The God of Heaven (saith the Prophet) shall set up a Kingdom which shall never be destroyed; neieher shall it be left to other people, but it shall stand for ever, Dan. 2. 44.  
Fifthly, and lastly, Christ is matchless and eminent above all other Kings in all royal virtues and endowments.  
First, he is wise and sapient, and therefore called Counsellor, only wise, the wonderful numberer, which sealeth up the sum full of wisdom.  
Secondly, a most magnificent and warlike King; hence Christ is called, A man of War, the Lord of Hosts, the Captain of our Salvation: he overcomes all his Enemies, and his foes are made his footstool.  
Thirdly, Christ is a most just and righteous King; he reigns in righteousness; his Sceptre is a Sceptre of rectitude and uprightness, He is called the Lord our righteousness, Jer. 23. 6.  
Secondly Observe, That Christ sweetly draws and persuades his people to a near communion with himself. The King hath brought me, etc. Christ doth win the hearts of his people by love and goodness. This is manifested Chap. 2. Vers. 4. where it is said, He brought me into the Banqueting House, and his banner over me was love. A flag, or ensign is a warlike sign, whereby Soldiers are drawn from place to place: So here, Christ sets up a Banner of love and goodness, whereby he draws his people after him; when he displays his Banner, than all the Armies in Heaven and Earth follow him. It was by love we were redeemed; for Christ loved his Church (saith the Apostle) and gave himself for it, Ephes. 5. 25. By love we are sanctified and cleansed, as we have it in Revel. 1. 5. Christ hath loved us and hath washed us in his blood. He hath washed us, both from the guilt and pollution of sin, and all from love. It is also by the same love wherewithal Christ doth win and draw his people after him.  
Thirdly Observe, Christ revealeth to his Saints, the secret and hidden Mysteries of the Gospel. Christ leads his people into his privy Chambers, and displayeth the secrets of God to them that fear him, Psal. 25. 14.  
Consider, first, Chambers are the places in which the Bridegroom and the Bride use to rejoice together, Joel 2. 16. So Christ as the Bridegroom rejoiceth over the Bride, and doth communicate spiritual comforts unto her, Such as eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things that God hath prepared for them that love him: but God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea the deep things of God, and thus we have the mind of Christ, 1 Cor. 2. 9, 10, 16. This is that the Apostle doth earnestly desire, that the Church of the Collossians might have their hearts comforted, being knit together in love, and unto all riches of the fullness of understanding, to the acknowledgement of the Mystery of God, and of the Father, and of Christ: in whom are hid all the treasures of wisdom and knowledge, Collos. 2. 2, 3. When Christ revealeth such Mysteries unto his Saints, he may be said then to lead them into his Chambers.  
Secondly, touching these Chambers or inner rooms, they import a sight of rich Treasures, or precious Jewels: Kings have the greatest treasures upon Earth; and they keep their richest Ornaments and precious things in their Chambers. Now Christ is the richest of all Kings, and he like a Kingly Bridegroom leadeth his Spouse into his Chambers, and showeth her all his riches and glory which he hath laid up for her in the Heavens. Christ is rich in love, rich in mercy, rich in grace, rich in wisdom, and rich in knowledge: yea, as rich as God himself: now Christ spreadeth these his riches before his Saints, that they may see how rich they be in him.  
But we must know Christ leads his people into his Chambers by degrees; he led his Church into his Chambers in the time of the Law, and shown her the riches and glory of his Kingdom: but this he hath done more fully under the Gospel, since his manifestation in the flesh, since the rising of the sun of righteousness, and the shining of that morning Star: and most fully it shall be done at the consummation of the Marriage of Christ and his Spouse. Here the Spouse hath some glimmerings of these riches, but then she shall have them in perfect sight: here she enjoys them by virtue of a promise, but then she shall have the full fruition of them.  
Lastly Observe, The Saints are most safe and secure in Jesus Christ. Chambers are places of great security, therefore the Lord saith, Come my people, enter into thy Chambers, and shut thy doors about thee, hid thyself for a very little moment, until the indignation be over past, Isa. 26. 20. And thus Christ comforteth his Disciples against the Persecution of men, These things I have spoken unto you, that in me ye might have peace; in the World ye shall have Tribulation; but be of good cheer I have overcome the World, John 16. 33. Thus David sustaineth his faith by the power and protection of God, For in the time of trouble (saith he) he shall hid me in his pavilion, in the secret of his Tabernacle shall he hid me, he shall set me up upon a Rock, Psal. 27. 5. That is, he shall keep me safe as in the most holy of his Sanctuary, into which none might enter but the Priest, Levit. 16. 2. And therefore it is called Gods hidden place, Ezek. 7. 22. And the Saints are called hidden ones, Psal. 83. 4. because they are hidden of God, in his Tabernacle in the evil day. And their life is hid with Christ in God, Collos. 3. 3. Christ therefore is a Chamber of safety and preservation to his people in evil times.  
So much for the fruits or effects ensuing the most fervent Prayer of the Church. Now followeth her protestation of engagement in these words.   

We will be glad and rejoice in thee: we will remember thy love more than Wine: the Upright love thee.  
In these words the Church declareth how much her affections are engaged to Christ for all his love manifested unto her: her affections of joy and delight, and of love, are fixed upon him: and also her mind or Senses, one Sense, namely the Memory, is put for all the rest, to record his love, and that before Wine, which is one of the most delightful creatures to the nature of man, under the Sun: as if she should say, look how the affections and minds of worldly men are ready to rejoice in, and to remember Wine or any Worldly delight: Even so, and much more will we rejoice in thee, with spiritual mirth and gladness, and we will celebrate and magnify, yea we will record and make mention of thy loves above all the pleasures and delights which are to be found upon Earth.   

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

And rejoice.  
The word signifieth joy and pleasantness: also metapherically to shine, because joy and prosperity is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I ●aetatus, hilaris fuit, metaphoricè c●aruit, luxis.  often signified by the name of light: as in Esther 8. 16. The Jews had light and gladness. And so in Psal. 97. 11. Light is sown for the righteous. That is, comfort and joy is reserved for the righteous, after all their troubles. Light is sweet and pleasant, Eccles. 11. 7. So this rejoicing is such a joy whereby the mind is refreshed and the heart comforted. So the sum of the words (We will be glad and rejoice) is this, we will be comforted and refreshed inwardly, and we will exult and triumph outwardly: these are the comforts she findeth in the King's Chambers, wherein Christ revealeth to her the secrets of his Father's bosom, and the Mysteries of his Kingdom; and where he showeth her those Heavenly treasures and rich Ornaments and glory, which he reserveth for her, and assureth her of; fromwhence ariseth all her spiritual joy and gladness.   

We will remember thy love more than wine.  
The word (Remember) signifieth to record, rehearse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordatus fuit, meminit, memor fuit, in hiph recordari fecit, memoriam constituit, in memoriam celebravit. Signisicat id quod in cord reservatum.  and to make mention of a thing, to recall into the mind, to celebrate the memorial of any thing. So the Church engageth to remember and to bear in mind, and to tell abroad, and to rehearse all the sweet pledges, and manifestations of Christ's love unto her. Now the Memory is the Storehouse of the soul wherein we lay up things for our use and bring them forth as we have occasion to use them; it is as Christ saith of the Kingdom of Heaven, Like a Treasury, out of which a man bringeth forth things new and old, Mat. 13. 52. Our memory is that in which we record and set down the things that we would remember: it is as a Book of Accounts; as we use a Book outwardly, so the memory is that we use inwardly. David saith in Psal. 119. 11. I have hid thy word within my heart: that is, that I might not forget it: it is a metaphor taken from precious Jewels and treasures, which men lay up and hid safe from danger: So in Mat. 13. 44. The Kingdom of Heaven is like to treasure hid in the Field, which when a man findeth it he hideth. That is, he concealeh it and makes it sure to himself, lest any should beguile him of it.   

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

The Upright love thee.  
It is in the Hebrew, uprightnesses, or righteousnesses love 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thee: whereby the abstract is put for the concrete: for it is meant righteous or upright persons, who have upright conversations and upright hearts: So in Jer. 50. 31. Behold I am against thee O thou most proud: that is, O thou most proud person: So in Prov. 13. 6. Wickedness overthroweth sin, that is, it overthroweth the sinner. And again, Nehem. 12. 31. And I appointed two great Thanksgivings: that is, I appointed two great companies of Thanksgivers. So here, Vprightnesses love thee: that is, holy and upright men, such as have washed their Garments in the Blood of the Lamb, such as were the Virgins before mentioned, do with pure and upright affections love Christ.  
But here we must take notice, that the uprightness which the Scripture attributeth to the Saints, is not to be understood of a legal uprightness or perfections; for that they cannot possible attain unto: but it is to be understood,  
First, of the sincerity of the mind, and uprightness of the heart: it is a single, perfect, and upright heart, as Gen. 17. 1. Walk before me and be upright: that is, be thou sincere or upright: the same word that is here translated upright, is in many places of Scripture Translated perfect, as Job 1. 1. Now the Saints are perfect in Christ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer, perfectus corpore vel animo, absolutus, completus.  their head, and they are perfect in respect of their justification, For by one offering Christ hath perfected for ever them that are sanctified, Heb. 10. 14. And they are perfect in parts, in respect of sanctification, being sanctified in every part; they are sanctified throughout, in soul and body, and Spirit, 1 Thess. 5. 23.  
Or thus, the Saints are perfect and upright comparatively, being compared to others that are weak or less perfect.  
Lastly, uprightness may be opposed unto hypocrisy, or to one that will pretend much, and intent little; one that hath a double heart, a heart and a heart: So it notes to us one of an upright heart, & of a sincere mind, one that is single and plaive hearted, and of a simple disposition, without guile or wickedness. The Greeks express this by such words as signifieth one that is without complaint, none can justly complain of him: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irreprehensibilis, inculpatus.  and one that is blameless, or without blemish. The word (Tamin) be thou perfect, upright, or sound, or honest and plain in thy walking, Gen. 17. 1. comes from the same root that the word Thummim doth, which we read of, Exod. 28. 30. the Highpriest was to bear Vrim and Thummim on his Breastplate; and Thummim was to signify the uprightness and integrity of his heart 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and life, as the Vrim did the light of his understanding and knowledge. Uprightness being opposed to that which is crooked, is that which is straight and right: it being opposed to that which is lame and defective, it is perfect, sound, and firm: it being opposed to hypocrisy, it is sincere, pure, and holy.   

The upright love thee.  
That is, the righteous are confirmed and increased in love towards him, more and more: thus the Apostle writeth to the Saints, That they might believe on the Son of God, 1 John 5. 13. That is, that they might continue and persevere, and that they might increase and grow strong in faith. So the sense is this, whereas Christ leadeth his Saints into his Chambers, and there discovers to them the secrets of the Father's bosom, and giveth them glorious sights of those Heavenly riches and treasures which he hath prepared for them; now by their remembering and mentioning of Christ's love, they are confirmed and increased in love towards him again. The words being thus unfolded yield us these Observations.  
First, That those glorious discoveries of Christ made (towit, in his Chambers) to the Saints, causeth in them glorious and unspeakable joy. It makes them to rejoice inwardly, and to triumph outwardly; yea, they leap for joy: their joy is like the joy in Harvest, and like to those that divide the spoil, Isa. 9 3. As John Baptist leapt in his Mother's Womb at the tidings of Christ: So the Saints cannot but rejoice in the spiritual revelation of Christ; whose Kingdom is not meat and drink, but righteousness and joy in the holy Ghost, Rom. 14. 17. Wherefore the Prophet saith, I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the Garments of Salvation, he hath covered me with the Robe of reghteousnesse; as a Bridegroom decketh himself with Ornaments, and as a Bride adorneth herself with Jewels, Isa. 61. 10. It is in the Hebrew, In rejoicing I will rejoice; that is, with exceeding great joy: this joy is called unspeakable and full of glory, 1 Pet. 1. 8. forasmuch as the thing itself wherein we rejoice, and the workings of Christ's Spirit, causing this joy, is more Heavenly and divine, than we can either conceive or express. And this is that which the Apostle exhorteth us unto, Phil. 4. 4. Rejoice in the Lord. And he saith further, take it upon good grounds, forasmuch as you have the true cause of joy. And again I say rejoice. Take a Virgin which is betrothed to some great Prince, and lead her into his Chambers, and show unto her all his rich Treasures, and Jewels which are reserved for her: will it not make her greatly to rejoice? Thus the soul is led into the Heavenly Chambers of Christ, and there is showed unto her the glory and riches given her by Christ, how is it possible but she should rejoice and be glad? and rejoice with joy unspeakable and full of glory.  
Secondly Observe, The Saint's record and make mention of all Christ's manifestations of love to their souls. Come and hear (said David) ye that fear the Lord, and I will declare what he hath done for my soul. As if he had said, I shall tell you of many strange passages of love, which the Lord hath showed towards me. And this is that the Prophet calls for, saying, Praise the Lord, call upon his name, declare his do among the People, make mention that his name is exalted, Isa. 12. 3, 4. And again, I will mention the loving-kindness of the Lord, the praises of the Lord, according to all that he hath bestowed upon us, and the great goodness towards the house of Israel, which he hath bestowed on them, according to his mercies, and according to his lovingkindnesses, Isa. 63. And so in Psal. 45. 18. I will make thy name to be remembered in all Generations, therefore shall the people praise (or confess) thee for ever and for ever. That is, I shall for ever confess and celebrate the glory of thy Kingdom.  
Now the Memory is the Storehouse of the soul; if it were not for this faculty, all the favours we receive from Christ would be lost and forgotten, it would be as the Prophet speaketh of him that earneth wages, to put it in a bag with holes, Hag. 1. 6. And forgetfulness is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number; as if the Lord had said, I am much better unto you then your garments, or attire; and if it be such a hard thing to forget such things as they, how is it that you have forgotten me. All the service that is expected of us, is comprehended under the Memory, Eccl. 12. 1. Remember thy Creator in the days of thy youth, etc. Remember is put for fear, honour, obedience, & the like: Christ's love cannot be forgotten in a gracious heart, but it maketh us never to be satisfied with the setting forth, & publishing to others the sweet refreshing comforts we find in his love, yea, of his loves, that is, of all his particular loves, even from election unto glorification: a beleiver will celebrate & set forth every new act of grace Which he receives from Christ, he will not commit any of them unto oblivion or forgetfulness.  
3. Observe, That all a Beleivers faculties, senses & affections are dedicated & given up to Jesus Christ. The memory, the will, the affections of joy and delight, & of love, areall fixed upon that love-deserving object, Christ: if it were not so, what do we differ from Beasts? and a beast in the shape of a man is the worst of all. Our affections are very pleasant & delightful to us, & this object is as pleasant as our affections: there is no object in the world but there is a will inclinable to close with it: now what better object can our will & affections have, than Christ.  
4. Observe, The affections of the Saints are more engaged to ●hrist, & consecrated to his love, then unto the greatest delights in the World. More than wine. Wine is put (by a Synecdoche) for all pleasant and delightful things in the World: yet saith the Church, we will remember thy loves more than worldly minded men do remember Wine: yea, more than we ourselves do remember our worldy enjoyments. A Saint may love the Creature according to that Character God hath stamped upon it; but still he setteth Christ on the top of his affections: witness David in Psa. 73. 25. Whom have I in Heaven but thee, and there is none in Earth that I desire besides thee. When we let our affections run out upon the Creature, we do but lose them and they become unprofitable unto us; but when they are set upon Christ we lose them not, he makes them Heavenly and gracious, and gives them to us again: whatsoever we expend on Christ, in Christ we shall find it again.   

The upright love thee.  
Hence Observe, That the Saints are perfect and upright in a Gospel's account: A man is that in Gospel's account which he sincerely desires to be: a beleiver aims at perfection, and therefore he is called a perfect man, his desires carry the denomination of the thing desired. Now that part in man that hath the predominancy, and is most active, that part carrieth, the denomination of the whole: now uprightness, and righteousness, holiness, and sincerity, these carry the greatest sway in the hearts of the Saints; they being sanctified in every part, in soul and body, and Spirit: hence they are called holy, righteous, pure, undefiled and clean, having their Conscience clean by the blood of sprinkling, and the like.  
Secondly Observe, That holy and righteous men are only fit to praise and make mention of the love of Christ. All the righteousness of the will, of the mind, of the affections, will praise and celebrate Christ's love: but as for unrighteousness it is enmity against Christ, and unfit to mention or to praise his love. And therefore the exhortation is to the righteous, Ps. 33. 1. Rejoice in the Lord O ye righteous, for praise is comely for the upright. The word translated comely, denoteth a fair and comely grace, for which a thing is to be liked or desired.  
The Apostle expresseth it in Greek by fair and beautiful. Rom. 10. 15. How beautiful are the feet of those that preach the Gospel, etc. That is, how  are the feet of those that preach the Gospel; For the beauty of a thing makes it to be desired: now the praises of Christ's love are most  and glorious in the Saints, none but they are fit to record and make mention of Christ's loves  
Lastly, Observe,  
The Saints by remembering and making mention of Christ's loves, are the more confirmed and increased in love towards him.  
The Church had declared before, that those chaste and pure virgins loved Christ; but here she doth mention it again, to declare, that now the Spouse had been in the Bedchamber of the King, and had a sight of those heavenly treasures which are reserved for her: whereupon she rejoiceth with exceeding great joy, and doth also record and rehearse all his loves: and by this means all the upright are inflamed more & more with love to Christ. As fire is increased by adding of fuel unto it; so is our love to Christ, upon fresh and new manifestations of his great love toward us.    

VERS. 5, 6.  
I am black, but comely, O ye daughters of Jerusalem: as the Tents of Kedar, as the curtains of Solomon.  
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 mine own vineyard have I not kept.  
IN the precedent verses we had the Churches first speech unto Christ, professing her faith and love: now we have an Apostrophee, or her aversion or turning of Speech from her Beloved, unto the Daughters of Jerusalem, to prevent those scandals and offences, which might arise in respect of the Church's afflictions and infirmities which she was subject unto in this life. It falleth out sometimes, that some do love them, that do not love them again: and so the objection might be thus; Thou art inflamed with a vehement and passionate love; but is it not towards one that careth not for thee? and one that doth fare excel thee? For thou hast set him forth to be a glorious and great King, so gracious and loving, so sweet and pleasant so fair and beautiful, so rich and complete, as that nothing under heaven is any way comparable unto him. Now how is it possible that thou shouldst be a Spouse to such a glorious Bridegroom? how should he love or delight in thee, thou art but a black hued Virgin, & therefore canst not be fit to match to such a beautiful sweet King as is Messiah. Now she answereth all this fully, and that first by a double adjunct of colour, or hue, one contrary to the other.  

1. By confession, I am black.  
2. By refutation, but comely.   
Both which are illustrated by two comparisons.  

1. To show her blackness; As the tents of Kedar.  
2. To show her fairness; As the curtains, or the hang of Solomon, vers. 5.   
Now she proceedeth unto a more full answer, because none should take offence at her blackness, as to impair her dignity or worth, or more lightly to regard or esteem of her: and this she doth  

1. By admonition to the daughters of Jerusalem, not to despise or disdain her, in these words, Look not upon me because I am black.  
2. She rendereth a reason of her admonition, and that is drawn from the cause of her blackness, and the cause is threefold.   

1. From the supreme cause; The sun hath looked upon me.  
2. From the instrumental cause, my mother's children were angry with me, etc.  
3. From the impulsive cause, which was internal & wholly in herself; that is, though they made her the keeper of the Vineyards, yet she kept not well her own Vineyard.   

I am black, but comely.  
The Hebrew word here translated black, signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denigrari, Nigresceie, nigrnm esse. In pih. diluculo, manè, sedulò, studiosè quaerete, a nomine  blackness, or darkness: and therefore the Hebrew word Mishchar, is taken from the same root, which signifies the morning, or the day-dawning, because of the blackness or darkness thereof.  
1. By blackness or darkness we may understand affliction or tribulation: so the Prophet calleth tribulation night, because the solitariness and fear thereof, is like the darkness. Isa. 26. 9 With my soul have I desired thee in the night: Yea my spirit within me, will I seek thee 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarora sic a nigrore di cta qui eam comitatur, Buxtorf. in lex. Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 2. 18. Nilus' ob aquarum nigredinem sic dictus, uti etiam a Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  early. And Job complaineth; My skin (saith he) is black upon me, and my bones are burnt with heat, Job 30. 30. And thus Jeremy lamenteth the blackness of the Nazarites visage, saying, their visage is blacker than a coal, Lam. 4. 8. The words in the Original run thus, their visage is darker than blackness: that is, it is dark and sad with grief and famine.  
Again, in Jerem. 14. 2. Judah mourneth, and the gates thereof languish, they are black unto the ground: that is, they are made to bow down to the ground, as David saith, Psal. 38. 6. I am troubled, I am bowed down greatly: or else for faintness they sink and fall down to the 
Schiod. in lex. pentag. lot.  ground, as the Psalmist speaketh in Psal. 89. 44. Thou hast cast his Throne down to the ground: that is, I will afflict him, and lay his glory in the dust: thus darkness and blackness may be taken for affliction.  
2. Blackness may also imply sin, and that in respect of her negligence, which she confesseth, in that she did not keep well her own Vineyard. The Apostle calleth sin darkness, Col. 1. 13. Who hath delivered you from the power of darkness: that is, from the power and dominion of sin. And again, in 1 Thes. 5. 5. The Apostle speaking to Believers, saith, Ye are the children of the light, and the children of the day: we are not of the night, or of darkness: he meaneth the night and darkness of sin. Now darkness is called sin in these four respects.  
1. Because sin proceedeth from darkness, that is, from the ignorance of the unregenerate understanding and will: As the Apostle speaking of the Gentiles that did not glorify God, as God, saith, They became vain in their imaginations, and their foolish heart was darkened, Rom. 1. 21. And in Ephes. 4. 18. Having their understanding darkened, or (as it is in the Original) being darkened in the understanding, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.  
2. Sin darkneth the very light of nature, and men by sin come to increase their darkness: this is the meaning of the Apostle in the place before mentioned, Rom. 1. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened: that is, it became darker than it was by nature; for the Apostle telleth us in vers. 20. That the light of nature would reach thus far, as to know the invisible things of God, by those that were visible, that is, by the creatures; but saith the Apostle in v. 22. Professing themselves to be wise, they became fools: that is, they were grown more sottish than they were before.  
3. They that commit sin, love to act in darkness; they that do the works of darkness, love to work in darkness. John 3. 19, 20. Light is come into the world, and men love darkness rather than light, because their deeds are evil: that is, they love darkness, because their deeds are deeds of darkness: For he that doth evil, hateth (and shuneth) the light: neither cometh to the light lost his deeds should be reproved, or discovered, and made manifest.  
4. Because darkness of sin brings (unless it be pardoned in Christ) darkness of misery: Everlasting punishment is called everlasting darkness, Lu. 8. 12. & 22. 13. Darkness leads to darkness; that pure darkness upon the understanding, leads to everlasting darkness of misery. Now in all these respects sin may be called darkness and blackness: and seeing this is the nature of sin, the Church in respect of the remainders of sin may say, I am black.  
3. By blackness we may understand her sorrow and mourning for her present miseries; for black colour was the habit of mourners; For the hurt of the daughter of my people am I hurt: astonishment hath taken hold on me, Jer. 8. 21. That is, I go in black, as mourners use to do; or else, I mourn and am in heaviness. Now we may take either of these interpretations, concerning the Church's blackness; for she was under the scorching sun of persecution, and under the darkness of sin by her negligence; and under blackness of sorrow and mourning, because of the two former, to wit, trouble and sin: so the sum of all is this much, I am black: If you look upon me with carnal eyes, my fairness doth not appear to the eye of sense and reason: I have no external beauty, and therefore if you look upon me, as the world looks upon me, I shall seem to be black, and without any comeliness at all. Now to prevent this objection, she addeth:   

But comely.  
Here by way of refutation; though I am black, yet I am also comely: else it might have been reasoned against her thus: Thou art black, and therefore not to be beloved, neither art thou a fit Spouse for this gloririous King, that thou so magnifiest; for it is most fit, that such a worthy Prince should have a glorious and a beautiful Wife. She answereth, saying, notwithstanding blackness, yet I am lovely, and to be desired.  
The Hebrew Navah, signifieth , comely, amiable, beautiful: It is used to express that desire, by which we long earnestly after a thing, even with a greedy appetite: according to this the Prophet useth it, when he saith, My soul desireth the first ripe fruit, Mic. 7. 1. The Greeks turn it, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to desire; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to will, Job 23. 13. And also they translate it goodly, fair, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desideravit. In Niph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiaerabitis, & per metalepsin, pulcher, decorous, conveniens suit, decuit.  beautiful, Rom. 10. 15. How beautiful are the feet, etc. That is, how amiable, and how  are the feet of those that preach the Gospel of peace, and bring tidings of great joy.  
Now comeliness consisteth in two things.  
First, in fairness of Complexion: thus Christ is said to be beautiful by his countenance and complexion. Cant. 5. 10. My beloved is white and ruddy. White and red show the best temperature in man, & the mixture of these two colours makes a beautiful and good complexion. Herein the Church is also beautiful, and commended for the comeliness of her countenance, Song 2. 14. And thy countenance is comely, saith Christ.  
2. In a just symmetry or proportion of parts: and thus Christ is set forth to be comely, by that pleasant harmony and specious consent of parts, which is found to be in him. Song 5. 10, etc. where the Church doth sum and reckon up all his parts, from top to toe, (as we use to say) from his head to his feet; and at last concludes thus, he is altogether lovely. But this is not meant of the outward lineaments and proportion of his body, but of his spiritual beauty and grace. Now the Church must needs be also beautiful, in respect of inward and spiritual beauty; forasmuch as she is the workmanship of God created in Christ Jesus unto good works, Ephes. 2. 10. So that as we were God's workmanship in our first creation, so likewise in our regeneration or second creation. This workmanship of God is that whereby he doth renew us by his spirit, and change our wills to holiness and righteousness, wherein consisteth his own glorious image: So that now all parts of man are renewed, and sanctified; they have all received a proportion of grace, and they all sweetly concur with one harmonious consent to act for Christ, even as they are acted by his Spirit.  
Now it appeareth that the Church's comeliness is not any natural beauty; but it's supernatural, it is a derivative beauty. Thus we have it in Ezek. 16. 12, 13, 14. Where the Lord saith; I clothed thee with broidered work, vers. 10. And I decked thee with ornaments, etc. vers. 11. And I put upon thee jewels of silver and gold, vers. 12. And saith God, Thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness which I had put upon thee, saith the Lord, vers. 14. The Lord gave of his own beauty and excellency, and thereby Jerusalem became beautiful and glorious: So all the Saints shine in the glory and excellency of Jesus Christ. Hence we are said, to put on the new man, Colos. 3. 10. The Apostle useth a metaphor, taken from the putting on of garments, to show, that those graces which we receive from Christ, are so many additions to our nature; and that we are wholly destitute and naked by nature, having no form nor comeliness upon us: but those renewed graces, which are after the image of God; they are as beautiful ornaments to our souls. Now in this respect the Church is comely, yea, and she is much more comely than she is black; she is not so black in herself, as she is comely in Christ.   

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

1. In that they were not so well instructed in the way of Christ, as other believers were: they were not so confirmed and grounded in the knowledge of God, or  
2. They were such as were newly converted, and so not joined to any particular congregation, or  
3. They were the particular congregations, into which the Church was divided, and this agrees with the Hebrews form of speech.   
Now the ground of the Churches turning her speech to these daughters, is, that they might not be offended with her blackness, to take off all discouragements which might befall them, by reason of the cross, or of weakness, which the Church was subject unto: so that such like things as those, might not be a cause of scandal, or of stumbling unto them.   

As the Tents of Kedar.  
Here we have her Comparison, by which she doth demonstrate her blackness to be as the Tents of Kedar, Kedar was the second Son of Ishmael, Genes. 25. 13. The Kedarites which came of his race, dwelled in Tents and open Fields, where they were exposed to the scorching Sun: they were Scenites, being such as did wander up and down, feeding their Flocks in Tents, which they 
Plinle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist. Lib. 6. Cap. 28.  made of Goats-haire, as Pliny reporteth. And the Prophet saith, they dwelled in the Wilderness, Isa. 42. 11.  
Kedar, hath his name of blackness and darkness: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscurus, luce privatus fuit, nigruit.  And David lamenteth that he was so long conversant in the Tents of Kedar, Psal. 120. 5, 6. The Church is likened to these Tents, in respect of her adversity and sorrow: hence the Church is called the Tents of Jacob, Jer. 30. 18. And the Tents of Judah, Zech. 12. 7. That is, in respect of her misery and distress.  
But we may further take notice, that these Tents were in Arabia, and they were very rich and glorious, as is shown by divers Scriptures: The Prophet Ezekiel saith, in Arabia was all kind of Merchandise, Ezek. 27. 21. and it was full of Flocks and Herds of Gattell, Jer. 
Aliena non emunt, vendunt sua.  40. 28. and their men were given to their Bow and to Wars, Isa. 21. 13. Besides humane Histories do largely treat of the excellent and precious things of Arabia 
Solinus in Polihist c. 46.  deserta. Solinus saith, They buy not of others, but sell to others. And Pliny reporteth, that it cometh behind no Country in the world for largeness and greatness, 
Pliny nat. Hi●t. Lib. 〈◊〉 6. Cap. 28.  being full of people, and richly seated; from whence it hath its name Foelix, happy, because in it were plenty of Pearls, and Mines of gold: there was also those Trees that brought forth the sweet gums of Frankincense and myrrh; and there was all kind of sweet odours and Spices, besides plenty of Honey and Wax. Now the Church drawing her comparison from Kedar, may as well mean besides blackness, matter of desire: as if she should say, It is true, I am black as Kedars Tents, yet in mether earepretious things for which I am comely and to be desired: for as Kedars' Tents have been desired, not for their outward beauty or comeliness, being made of Goats-haire, a Stuff very course and black: but for the most precious Jewels, and precious Stones, for riches and gold, for the sweet odours of frankincense, and myrrh, and such like precious things as was contained in it: yea, in it was the Phoenix (if ever there was such a Bird in the world who might resemble both Christ and his Church, in that there is said to be but one at a time in the World: so Christ and also his Spouse are both said to be one: Messiah is one, and his Dove, his Spouse is but one. Now I say, in that the Church doth demonstrate her blackness by the Tents of Kedar in Arabia, it may signify, not only her outward blackness, as she seemeth to the World, by reason of sin and sorrow; but also her inward riches and glory. It is as if she had said, I am black of colour, and outwardly void of form or beauty, but inwardly I am comely, and much to be desired.   

As the Curtains of Solomon.  
These Curtains are to set forth her Comeliness, as Kedars Tents did her blackness. Sometimes Curtains signify Tents, as the Ark of the Lord remained under Curtains, 1 Chron. 17. 1. but Solomon's Curtains seem here to be meant of those Hang that were in his house, and about his bed. Solomon was glorious, in riches, in wealth, and in honour: he built great Houses, set Gardens, Planted Vineyards, and Trees of all sorts; he was glorious in his Man-servants and Maids, and had Children born in his House, etc. Eccles. 2. 4, 5. Now as all that Solomon had was glorious, so in all probability his Curtains (or Hang) were answerable to all the rest of his glory.  
Josephus saith, that Solomon's Chambers were adorned with Planks of Carved Cedar, and of stone, and of curious Marble. And (saith he) that which made it more beautiful, were three panes of Tapestry, and the fourth admirable for artificial engraving: it seemeth that the inward Hang were more rich than those that were more outwardly. This sets forth to us the surpassing glory of the Church, who shines in the graces of Christ, which exceeds all ordinary glory. So though the Church be black outwardly like the Tents of Kedar, yet she is inwardly beautiful as Solomon's Curtains. Let us collect some Observations from hence.  
First, from the Church's confession, I am black, etc. Observe,  
That sin and the effects thereof, towit, trouble and sorrow, doth very much darken and overcloud the Saints of God. You heard that sin was darkness itself, and therefore darkness must needs follow it: nothing doth more debase and deform men then sin, and the effects of it. Hence it is David complaineth, Mine eyes are consumed because of grief, it waxeth old because of all mine Enemies. Psal. 6. 7. That is, his affliction and trouble did cast him very low, so that he was like some old deformed man that had lost his eyes. And Christ counselleth the Church of Laodicea, to buy of him white Raiment, that she might be clothed, and that the shame of her nakedness might not appear, Revel. 3. 18. That is, take a clothing of white raiment (towit, of holiness and righteousness) that so thy defects and defaults be not discovered, and lie open to thy disgrace. Thus it is said of the people of Israel, that Moses saw that they were naked: For Aaron had made them naked unto their shame, amongst their Enemies, Exod. 32. 25. That is, their fin was discovered as the deformity of a nakedman, who wanteth  to cover it: or they were naked as being stripped of the chief Ornament of their souls, towit, righteousness and holiness. And the Lord saith in Ezek. 23. 29. I will discover the nakedness of thy Whoredoms. That is, I will make known thy shameful forsaking of me, to serve Idols. Nothing in the World doth so much deform men, as sin doth; it defiles the Conscience, it darkens the understanding, it overshadows the affections: yea, it defiles the whole man from top to toe (as we use to say) it makes him altogether unbeautifull and deformed.  
Secondly Observe, from the Church's confession,  
That true Christians are ingenious to acknowledge their own defects. The Daughters of Jerusalem were prevented in laying this charge upon the Church, by her own confession. There are two special grounds of this ingenuity in the Saints.  
First, the glory of God: hereupon Joshua exhorteth Achan to this duty: My Son, give glory to God, etc. We honour God exceedingly by acknowledging our own defects; we show forth the honour of his mercy that will not take every advantage against us, the honour of his power to pardon; the honour of his faithfulness, in that he keepeth Covenant with sinful Creatures: the honour of his wisdom in knowing all things, even the very secrets of the heart: yea, we give God the glory of all his Attributes, for in debasing ourselves we lift up God's glory.  
Secondly, the Saints do by confession ease their own Consciences: this we see in the example of David, Psal, 32. 3, 4, 5. When I kept silence (saith he) my Bones waxed old: I was in great distemper of Spirit, and unquiet in my body, My moisture was turned into the drought of Summer: that is meant of an airy substance, whereby the life is cherished, which if it be spent it causeth death: now for ease in this condition, what course doth he take? I said (saith he) I will confess my sin, and thou forgavest the iniquity of my sin: hereby the Saints do not only glorify God, but also obtain rest and peace in their own souls.  
Thirdly Observe,  
The Saints are deformed, and without beauty to the outward view of the World. The carnal eye seethe no beauty at all in the Disciples of Christ; they appear in the same form that Christ appeared in to the World: in respect of the sufferings of Christ: the Prophet speaketh thus. His Visage was so marred more than any man, and his form more than the Sons of men, Isa. 52. 14. That is, he had no respect or estimation in the eyes of worldly men: He seemed a Worm and no man, Psal. 22. 6. Again, the Prophet brings in worldly men speaking thus of Christ, He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him, Isa. 53. 2. And therefore he is despised and rejected of men, etc. Vers. 3. That is, he was scarce accounted worthy the name of a man, or to be reckoned among the number of men. Now if the men of the World could see no beauty in Christ, much less can they see any beauty in his Servants; if they cannot see beauty in the head, much less in the body; if Christ were accounted a dry sapless Tree, what esteem can there be of the branches; If they call the master of the House Belzebub, how much more shall they call them of his Household, saith Christ, Mat. 10. 25. And if the World hate you, ye know (saith he) that it hated me before it hated you, John 15. 18. Hence it is that the Apostle saith, We are made as the filth of the World, and are the offscouring of all things, 1 Cor. 4. 13. The Apostle useth two words to express the vile account 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sordes, purgamentum.  that the World have of the Saints, towit, filth and offscouring: the words are of a like import, and do signify properly filth or dirt scraped off men's shoes, or from the pavement of the ground. It also signifies (saith godly Master Borroughs) the Dung-cart that goes 
Mr. Borroughs in his Moses Choice.  through the City, into which every one brings his filth and casts in. So that it is as much as if the Apostle had said, we are despiseable and odious to the outward view of the People, and loaden with reproaches and revile not worthy to be accounted of, or esteemed among men: yea, as men not fit to live in the World.   

But comely.  
Hence Observe,  
Though the Saints are black in themselves, yet they are fair in Christ. Else they were not fit to match with Jesus Christ; it is confessed they are black of themselves, but when Christ comes to marry the soul unto himself, he putteth a kind of divine lustre and beauty upon it, whereby he makes it glorious like himself yet its true that we have sinned and have come short of the glory of God; but Christ restoreth this glory in us again: this is that the Apostle telleth us, when he saith, Christ loved the Church and gave himself for it, even as a Husband giveth himself unto his Wife: but to what end doth Christ thus give himself unto his Church? That he might sanctify and cleanse it with the washing of water, by the word: that he might present it to himself a glorious Church (or Spouse) not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, Ephes. 5. 26, 27. And again he saith, Col. 1. 22. Christ hath reconciled us in the body of his flesh through death, to present us holy & unblameable, & unreprovable in his sight. The Saints are thus glorious in the eyes of Christ in two respects.  
First, in respect of Justification, so they are absolutely fair and complete in him. They are absolutely freed and discharged of sin, being clothed with Christ's righteousness, they shine forth most gloriously in the beauty thereof. And in this sense the Church is pure and undefiled in this World, and yet not free from sinful imperfection. But still we must remember our beauty is not connatural with us, but it is a derivative and a borrowed beauty: the Saints who are the Members, shine in the glory and dignity of him that is head; and the Church who is the Spouse of Christ, shineth in the beauty of him who is her Husband.  
Secondly, the Church is comely in sanctification; she is not only fair from Christ's fairness, and from his imputative righteousness, but also in those graces which she hath received from Christ, even in those inherent graces infused into her soul by the Spirit of grace. Sanctification is a restoring of the Image and of the glory of God in man's heart, making of it conformable and like unto the image of God: so saith the Apostle, Col. 3. 10. Having put on the new man, which is renewed in knowledge, after the Image of him that created him. Now the new man here spoken of, is nothing but the changing of the will to holiness and righteousness, wherein consisteth the image of God.  
Secondly, in that the Church doth set forth her fairness, by opposing it against her blackness, Observe, That the Church's fairness appears the more, in that it is opposed to her deformity. Thus it is in nature, those that are beautiful appear to be so most of all, when they are compared to them that are deformed. As that which is evil appears to be more evil when it is set against that which is good: so that which is good, appeareth to be more good, when it is set against that which is evil. The Apostle saith, That sin by the Commandment became exceeding sinful, Rom. 7. 13. The Law (saith he) is holy, just, and good, and sin wrought in me death by that which is good. That is, by the Law, Was that then which is good made death unto me, God forbidden saith he, but sin, that it might appear sin. That is, being opposed to a holy Law. And so the Apostle speaketh in respect of the grace of God, Where sin abounded, grace 〈◊〉 much more abound, Rom. 5. 20. That is, grace did not only countervail with sin, but above measure outpassed it. So that if sin reigned unto death, even so might grace reign unto eternal life. The power of grace appeareth to be most potent when it's opposed to the power of sin. As black spots in the face make it show the fairer, so the deformity of the Church makes her beauty to be the greater. It must be excellent beauty that must cover such deformity; it must be infinite and divine beauty that can make the Church, in the midst of sin and sorrow, say, I am comely.   

As the tents of Kedar: as the curtains of Solomon.  
Now forasmuch as the Church doth illustrate her blackness by the tents of Kedar, or by those that dwelled in those tents, who though they were black in colour, yet very rich in precious things, as gold, and precious gems: Observe,  
That though the Church be deformed and black outwardly, yet she is very  and beautiful inwardly.  
Notwithstanding, Kedars tents were not , yet Kedar was full of riches and substance, for which it might be desired. So the Saints, although they are disesteemed by the world, yet they are  of Christ. The King's daughter is all glorious within, Psal. 45. 14. That is, she hath her heart adorned with divine grace, as faith, hope, love, etc. The Apostle prayed that the Ephesians might be strengthened in the inner man, and that Christ might dwell in their hearts by faith, Ephes. 3. 16, 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not; but though the outward man perish, yet the inward man is renewed day by day. By the outward man is meant our bodies, our persons, and condition by nature, which is much depressed by sin and misery: and by the inner man, he meaneth the regenerate part, which is renewed by the holy Ghost, and also strengthened daily, to bear pressures and afflictions. The Temple at Jerusalem was a type both of Christ and of the Christian Church, and the greatest glory was inward, in the holy of holies; and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints.  
2. Whereas she doth illustrate her beauty by Solomon's curtains, observe: The graces of Messiah are fare more glorious than all the glory of the world.  
The curtains of Solomon, unto which the allusion is made, must needs be very glorious, answerable to the rest of his glory. We read in Scripture, that there was no glory in the world comparable to his glory: the Queen of Sheba was astonished when she beheld it. Also we may understand by the tapestry or curtains of Solomon, all the glory of his house, of which we read of, 1 King. 10. 1, 2. How surpassing them must the glory of those graces be, which Christ adorneth his Saints withal, whereof Solomon's curtains was but an earthly shadow or type. Now if the spiritual comeliness and beauty of the Spouse, now in the time of her blackness and imperfection be comparable unto, yea, far beyond Solomon's curtains, and all his royalty besides: what will her beauty be, when all her blackness shall be taken away, and when she shall appear in her full and everlasting beauty, being cleansed from all her spots and dimness, yea when she will shine in glory, in the sight of all her beholders.   

O ye daughters of Jerusalem.  
This she speaks to strengthen and confirm those that were weak, and not so well grounded or confirmed in the knowledge of Christ; to the end she might remove all occasion of scandal, which otherwise might have been a cause of stumbling unto these daughters of Jerusalem.  
Observe hence,  
That those that are strong Christians, should by all means endeavour to strengthen and confirm those that are weak.  
Here the Church seeks to satisfy the daughters of Jerusalem concerning her blackness, by telling them that notwithstanding her blackness, yet she was desirable.  
An example of this we have in Christ, when he showeth what a hindrance riches are in the way of the Kingdom of God, Matth. 19 23, 24. Christ counselleth the young man to sell all that he had, and give to the poor: the Text saith, he went away sorrowful, for he had great possessions. Presently upon this, Christ turned to his Disciples, and said, That a rich man shall hardly enter into the Kingdom of heaven. Now the aim and drift of Christ was, to uphold the spirits of his Disciples, in respect of their poverty, having left all to follow him. And on the contrary, the Apostle saith, give none offence neither to the Jews, nor to the Gentiles, nor to the Church of God. That is, do not scandalise any by the use of your liberty, whether they be without, or within the Church; but rather labour to win them by love. And again, for his own particular he saith, I will eat no flesh while the world standeth, rather than make my brother offend, 1 Cor. 8. 13. That is, as if he had said, I will rather abstain for ever from all kind of flesh, than put a stumbling-block before, or give occasion of sin to any of my brethren. So in Rom. 15. 1. We then that are strong (saith the Apostle) ought to bear the infirmities of the weak, and not to please ourselves.    

VERS. 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 mine own vineyard have I not kept. 
NOw the Church proceedeth unto a more full answer unto this supposed objection that might have been made against her: and that because none should impair her dignity or worth, or more lightly regard or esteem of her. And this she doth,  

1. By admonition unto the daughter of Jerusalem, in these words, Look not upon me, because I am black.  
2. She rendereth a reason of her admonition, and that is drawn from the cause of her blackness, which is threefold. 

1. The supreme cause; The sun hath looked upon me.  
2. The instrumental cause, My mother's children, etc.  
3. The impulsive cause; My own vineyard have I not kept.     

Look not upon me, etc.  
The Church continueth her speech to the daughters of Jerusalem, desiring them not to look upon her so as to be discouraged from joining with her in the service of Christ, notwithstanding all her deformities, which outwardly make her deformed: but rather to have their eyes upon Messiah, in whose beauty and glory she is also decked and adorned.  
The word signifies to see with great observation, or to see with great curiosity, with delight, and with 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sense and feeling: and therefore in that she saith, Look not upon me, or behold me not: that is  
1. With disdain; do not behold me with contempt and scorn, because of my blackness. Thus it is spoken of Leviathan in Job 42. 34. He beholdeth all high things: that is, he scorneth & despiseth all other beasts, he feareth none, and is the proudest of all others: and the Lord is said to look upon the proud afar off. That is, with great disdain and contempt.  
2. Look not upon me with triumph and rejoicing over me, as in Obad. vers. 12. Thou shouldst not have looked on the day of thy brother. It was spoken concerning Edom, because he magnified himself in the day of Israel's distress; and it is spoken of the enemies of the Church, when they gathered against Israel. Mic. 4. 11. Let her be defiled (say they) let our eye look upon Zion: that is, we will satisfy ourselves in her defilement; let her be defiled, and we will rejoice.  
3. Look not upon me with amazement, be not affrighted or astonished at my blackness. Affliction is called the wine of astonishment, Psal. 60. 3. meaning they were drunken with afflictions, which caused horror and astonishment, as drunkenness with wine causeth staggering and giddiness. Hence it is, the Apostle doth labour to confirm the Saints in the faith: That (saith he) no man should be moved by these afflictions: for yourselves know, that we are appointed thereunto, 1 Thes. 3. 3. That is, we are ordained, that we should be conformable unto Christ: first in sufferings, after in glory; therefore (saith he) let not these things move you from the faith.   

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

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

My mother's children were angry with me. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filij matris meae, Arius Montanus.   
Arius Montanus renders it, the sons of my mother. Some question there is, who they be, whom she calleth the sons of her mother.  
First, Some have taken it, that she calleth original sin, even all those concupiscences of the flesh, all those inordinate lusts & sins, which are in all the elect from the womb, her mother's sons; for by these she was forced to commit many sins, and to omit many good things, by which means her glory and beauty was very much dimmed and darkened. Now the Apostle telleth us of the lusts that war in our members, Jam. 4. 1. and of fleshly lusts that war against the soul, 1 Pet. 2. 11. And saith Paul, I find a law, that when I would do good, evil is present with me, Rom. 7. 21. And all this ariseth from that original concupiscence which is in the elect from the womb; according to that of Psal. 51. 5. I was shapon in iniquity (said David) and in sin did my mother conceive me. Now this is true concerning concupiscence, but I do not conceive how it can here be called the sons of her Mother: because in this Song she doth often call the Church her Mother; and therefore it may the rather be understood, that she meaneth by her mother's sons, those degenerate children, which profess themselves to be children of the Church; but are false Brethren, false Prophets, and deceivers: such as these might be called the children of her Mother, but not of her Father, because they were degenerate: they were such as do profess faith and godliness, but do desperately oppose the same. Of such David complaineth; I am become a stranger unto my brethren, and an alien to my mother's sons, Ps. 69. 9 That is, their carriage and estimation towards him, was as toward a stranger whom they knew not. And the Apostle saith, Of your own selves shall men arise speaking perverse things, to draw away Disciples after them, Acts 20. 30. So that such as were near in relation to the Church, and pretended much, such as they were angry with her.   

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

They made me the keeper of the vineyards, but my own vineyard have I not kept.  
They made me: They did constitute or assign me, they 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posuit, apposuit, imposuit, statuit collocavit.  put me: that is, they did impose it upon me, they did set me upon this work, as Taskmasters use to do: also they assigned me, as to an Office; thus they made the Church their Servant to observe their fancies and pleasures. They made me. That is, they assigned, enforced, and constrained me to observe their devices and pleasures, or else to suffer their cruelty and wrath.   

The keeper of the Vineyards.  
It is a hard Task they impose on the Church: for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodivit, observavit.  nothing is more laborious than the Husbandry of the Vineyard. Therefore saith Christ, Why stand ye idle? go work in the Vineyard, Mat. 20. 6. And they that have laboured in the Vineyard do complain how they have borne the burden and heat of the day. The Kingdom of God is likened to a Vineyard let out to Husbandmen, Mat. 21. 33. And in Song 8. 11. Solomon let out his Vineyard to keepers. And in the Captivity of Babylon, the poor of the Land were left to be Vinedressers, and Husbandmen, 2 Kings 25. 12. This notes the grievious bondage and oppression the Church was under, in respect of carnal and humane Ordinances, which were imposed on her, by those great pretenders to Religion, towit, her Mother's Sons, false Prophets and Brethren.   

Of the Vineyards.  
By the Vineyards which she here opposeth to her own Vineyard; seemeth to be meant of false Churches, and of all corruption and superstition used in them: into which she was seduced and brought by her Mother's Sons, who set her to observe humane Ordinances and Traditions. Thus the Pharisees made the word of God of none effect, through their Traditions, Mark. 7. 13.  
The Church in a spiritual sense is often called a Vineyard, Psal. 80. 8. Thou hast brought a Vine out of Egypt. That is, a Church, the Commonwealth of Israel. And the Vineyard of the Lord of Hosts is the house of Israel, and the men of Judah are his pleasant plant, Isa. 5. 7. So in opposition to the Lords Vineyard, towit, his Church; false Churches, and false Worshippers, are called Vineyards.   

But my own Vineyard I have not kept.  
My Vineyard that is mine, or, that belongeth to me. That is, that was given me in trust, of God, and committed to my charge. The Apostle exhorts Timothy, to keep 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vineam meam, quae mihi Arius Montan.  that which was committed to his charge, 1 Tim. 6. 20. That is meant of the precious Treasure of holy doctrine, and the Talon: of those gifts by which he was enabled to dispense the word of life. And the Apostle saith, the Gospel was committed to his trust, 1 Tim. 1. 11. And saith he, The Gospel of uncircumcision was committed unto me, Gal. 2. 7. And a dispensation of the Gospel is committed unto me, 1 Cor. 9 17. Hence he calleth it, My Gospel, Rom. 2. 16. So here the Church calleth it her Vineyard: that is, those Ordinances and Laws which God gave me to keep; those things which he did intrust me withal, even in those things I have been defective.   

I have not kept.  
I have not with faith, diligence, and observation, kept those things which God hath committed to my trust, but I have been negligent, and careless, and fruitless; and that partly by the impositions of such as hated me, and tyrannised over me, drawing of me aside to observe humane rights and traditions; and partly through my own weakness, to comply and yield to the corruptions of the times, for fear of persecution, or for love of the World: In that I have been slothful and sluggish in keeping that which was committed to my trust. The wise man speaketh of the slothful man's Vineyard thus, I went up by the field of the slothful, and by the Vineyard of the man void of understanding: and lo, it was all grown over with thorns, etc. Prov. 34. 30, 31. So the Church here had been slothful and careless of her Vineyard: she was overrun with the weeds of sin and superstition, and with the Thorns and nettles of persecution. Now this she giveth out as the last cause of her blackness and deformity; namely, her not keeping well her own Vineyard. Now let us proceed to the Observations that these words thus opened will afford us.  
First, Look not upon me; that is, not with disdain or contempt.  
Hence Observe,  
That we ought not to disdain or contemn our Brethren in Affliction. To him that is in affliction (saith Job) pity should be showed from his Friends, Job 6. 12. It is in the Original, To him that is melted; for afflictions melt the heart of man, and therefore pity aught to be shown: The word translated pity signifies a pious affection of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pietas, bonitas, benignitas.  mercy, goodness, and pity: so that Bowels of compassion ought rather to be shown to Brethren in misery, than contempt and disdain.  
Secondly, Look not upon me: that is, with triumph and rejoicing over me.  
Hence Observe,  
As we ought not to disdain, much less should we triumph or rejoice at the affliction of our Brethren. This was a brand upon Edom the Posterity of Esau, where the Lord saith, Thou shouldest not have looked on the day of thy Brother, Obad. Vers. 12. That is, thou shouldest not have insulted and triumphed over thy Brethren, towit, the Children of Israel, and of the seed of Jacob, who was Brother to Esau their Father. The contrary is that for which Doeg the Edomite was sharply reprehended, for in Psal. 52. 1. Why boastest thou thyself in mischief, O mighty man? That is, why dost thou insult and vaunt in thy wickedness, and that because the Lords Priests were slain by the hand of Saul: the word signifies, to vaunt, insult, or to rage like a mad man: and therefore foolish and vainglorious Boasters, are called in Hebrew Holelim, which cometh of the root Halal, to praise or extol: but when men are lifted up at evil, than it is folly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splenduit, metaphorice laudavit, celebravit, per antiphrasin.  and madness: as all they that rejoice at the affliction of the Saints, shall find it to be nothing but folly and madness in the end.  
Thirdly, Look not upon me with horror and astonishment.  
Again Observe, 
Insanus, insanivit, Unde. Halle lujah, praise ye Jab.   
The afflictions, or the deformities of the Saints, should not dishearten, or drive us off from the ways of Christ. If our own afflictions should not make us flag or fail, much less the afflictions of others: the Apostle comforteth the Saints in that they were tempted and tried: There hath no temptation taken you (saith he) but such as is common to man. By temptation he meaneth affliction and persecution, whereby their faith was tried, as Gold in the fire; and (saith he) such afflictions are common to man. That is, it is no more than is incident to man, as man: you might have had as great afflictions as any you have endured, even as you are men: for as men, you are subject to as great afflictions as any that have befallen you: but saith he, God is faithful, who will not suffer you to be tempted above that you are able. That is, God will so moderate the affliction, and prevent you with grace and strength, which shall enable you to bear the temptation, And with the temptation will make a way to escape. He will give an issue together with the temptation, 1 Cor. 10. 13. now if the Saints have no affliction, but such as they might have had, as they were men: and that affliction measured out to their strength, or their strength raised according to the temptation; and in that they are not only kept under, but delivered out of affliction, there is nothing in the afflictions of the Saints, if well considered, that may dishearten or discourage us in the ways of Christ.  
The Church saith no less herself in the Text, Look not upon me with astonishment and fear, Because I am blackish, or somewhat black: as if she had said, my blackness is not so much as to trouble or amaze you: I am not altogether black, though my outside be something blackish, yet my inside is fair and beautiful. Hence Observe,  
That there is no evil sufficient in the afflictions or deformities of the Saints, as to be a stumbling block unto us, either to cause us to disdain them, or to fear the like afflictions. The evil of sin is the greatest evil, and the evil of affliction is but a fruit of the evil of sin. Now the Apostle doth triumph both over sin and affliction, 1 Cor. 15. 55, 56. O death where is thy Sting? O grave or hell where is thy Victory? Now he tells us the evil of both these is taken away, The Sting of death is sin. That is, sin is death's weapon, by which it is armed against us; but when sin is taken away, the sting of death is also taken away: But how comes sin to be so prevalent and strong? The Apostle telleth us, The strength of sin is the Law: That is, sin is not imputed to us but by the Law, and our flesh doth always oppose that which is commanded. But (saith he) thanks be to God which giveth us the Victory through Jesus Christ our Lord. Now mark what the Apostles Exhortation is upon this, Therefore my Brethren be ye steadfast and unmoveable; let nothing cause you to forsake the way of Christ, it is not affliction or sin shall hinder your acceptance with him. Forasmuch (saith he) as you know, your labour is not in vain in the Lord.  
The afflictions of the Saints are but something like afflictions, they are not afflictions themselves, they are but the outsides of afflictions, the sting and evil of them is taken away. Thus the Apostle affirmeth in 2 Cor. 4, 8, 9, 10. We are troubled on every side, yet not distressed: That is, though we are beset round with trouble, yet God gives an issue, and makes a way for escape: We are perplexed, but not in despair, we are never without hope. Persecuted but not forsaken, the Angel of God's presence going always before us: cast down, but not destroyed: though affliction may keep us under, yet it shall never consume us. And again the Apostle saith in 2 Cor. 6. 8, 9, 10. As deceivers and yet true, as unknown, and yet well known, as dying, and behold we live, as chastened, and not killed, as sorrowful, yet always rejoicing, as poor, yet making many rich, as having nothing, & yet possessing allthings. They were not so indeed, but reputed to be such: or they were like unto those that were so indeed, but they had but the shadow of afflictions. Hence it is, saith the Apostle, that we faint not: though the outward man perish, yet the inward man is renewed day by day, 2 Cor. 4. 16. We have new supplies of strength every day: And saith the Apostle, our afflictions are but light, but our glory we expect is weighty: our afflictions are but momentary, but our glory is eternal, that our glory far exceedeth our afflictions.   

Because the Sun hath looked upon me.  
The Church gives a reason of her blackness, to the end the Daughters of Jerusalem might not be offended with her: and that because she was under the scorching Sun of Persecution.  
Hence Observe,  
The afflictions of the Saints are many times causes of offence to weak Christians. As for such as are meant in the Parable of the stony ground, they are wholly offended, when the Sun of Persecution ariseth on them, mat. 13. 21. but not only such, but the Saints themselves, by reason of weakness are much cast down: All of you (saith Christ to his Disciples) shall be offended because of me this night: for it is written (saith he) I will smite the Shepherd, and the Sheep of the flock shall be scattered abroad, Mat. 26. 31. By reason of their weakness their hearts failed them, and they left Christ. But this proocedeth from the distemper of their spirits, and from the flesh: for they ought rather to do, as the Apostle saith of himself and the rest of the Saints, Being justified by faith, we rejoice in tribulation, knowing that tribulation bringeth experience, experience patience, patience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts, Rom. 5. 3. So that we being justified and freed from sin,, and from the evil of affliction, it should make afflictions and tribulation so welcome unto us, as that we should not be troubled or moved at them.  
Secondly Observe,  
That it is incident to the most godly in the World, to have tribulation and affliction in the flesh. So saith the Apostle, All that will live godly in Christ Jesus shall suffer persecution, 2 Tim. 3. 12. And therefore it is, that Christ asked his Disciples, whither they could be Baptised with his Baptis●ne and withal tells them that they should drink of his Cup, and be baptised with his baptism, Mat. 20. 22, 23. That is, you shall endure afflictions like to mine, and such as shall be my entertainment in the World, the same shall be yours: And again he saith, if we will be his Disciples, we must take up our cross, and follow him, Mat. 16. 24. there are many that seeing the cross, will step out of the way, but saith Christ, my Disciples must not go out of my way to shun the cross, but rather take it up and follow me, who have endured the cross and despised the shame, Heb. 12. 2. for the afflictions which we suffer in this life, are not worthy of the glory which shall be revealed, Rom. 8. 18. Satan desired to sift Peter as wheat, Luke 22. 31. Now wheat is one of the purest sorts of grain, and therefore requireth the most sifting: So the Saints, and the purest of them, do many times endure the greatest sift and trials.  
Now although God doth dispense outward things alike to all, and causeth the sun to shine, and the rain to fall, upon the good and upon the bad: yet he hath different ends, and worketh several effects by thus his dealing. He afflicts the Saints to purge and purify them, but he afflicts the wicked to destroy them. As Gold is purged by the fire, so by fire is stubble consumed: as Wheat is cleansed by sifting, so chaff is scattered abroad: as the Sun causeth a dirty Channel to stink, so it causeth the sweet flowers to give a fragrant smell. Hence it is that Job saith, When he hath tried me I shall come forth like Gold, Job 23. 10. God doth chastise his people, saith Augustine, that we should not be over-greedy of these things, which in this world are 
August. de civet. dei, lib. 1. cap. 9  nec bona cupidius appelantur, quoe mali quoque habere cernuntur, nec mala turpiter evitentur, quibus & boni plevumque affi●iuntur.  common to the wicked; neither with baseness and reproach shun those evils, which we see for the most part happen to the godly.   

My mother's children were angry with me.  
Such as were nearly related to her, and did profess themselves of the same faith, and had been ●one one society with her. Hence observe,  
1. The greatest enemies of the Church are such as are the nearest in relation unto her.  
Where there is the greatest sympathy, when divided, turns to the greatest antipathy. Hereof David complaineth, I am become (saith he) a stranger unto my brethren, and an alien unto my mother's sons, Psal. 69. 9 Such was the enmity of Cain towards Abel, of Esau towards Jacob, of Absolom towards David: and as in natural relations, so it is in civil relations, and in some sort in spiritual relations; for they that profess themselves of the Church, are great enemies unto them that are faithful in their own Society.  
Secondly, Observe,  
That the greatest pretenders to religion & holiness, prove many times the greatest enemies to the same.  
Many will pretend godliness, and yet are haters of that godliness which they do pretend. The Prophet describeth such as these in Isa. 48. 1, 2. Such (saith he) are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness, For they call themselves of the holy City, etc. Here we have a people as formal as possible can be, they are called by the name of Israel, they glory and rest in legal shadows; and they did swear by God, professing to serve him, by making mention of his name: they loved to be named by the holy City of Jerusalem, but all this was not in righteousness; but they used all these things falsely, and to deceive: Such were the false Prophets, and false Brethren of the Jewish Church: such were the Scribes and Pharisees in Christa●ne: None pretended more holiness and strictness in respect of outward forms, than the Pharisees did. Josephus saith, they used a very austere and strictkind of life, & did not addict themselves to any delicacy, 
Josephus Antiq. lib. 10. cap. 2.  but diligently follow that which their reason induceth them unto: they honour their Elders, neither dare they reply, or reproach them for their admonitions. Beside, the Scripture showeth how strict they were in legal observances: I was as touching the law (saith Paul) a Pharisee: concerning zeal, persecuting the Church, and touching the righteousness of the law blameless, Phil. 3. 5, 6. Paul had a zeal, but not according to knowledge; and therefore none more forward to persecute the Saints than Paul; none more greater enemies to Christ then the Scribes and Pharisees; none more opposite to the Apostles, than the devout Jew, one that was zealous for legal observances.  
Such have been all Popish Priests and Prelates; and such are all those, of whatsoever form, distinction, or name they be of, that impose superstitious orders under the Gospel: Let them pretend order, or uniformity, or whatsoever; yet if they impose humane inventions, so as to urge and press them upon the consciences of Saints, they are the greatest enemies of the Saints of Christ.  
3. Observe, Those that are ne arrest in relation to the Saints, and those that pretend most holiness, if such prove false brethren, they afflict and hurt the Saints most of all.  
1. Such are most apt to seduce them, & draw them from the truth: so the Apostle saith, Of among yourselves shall men arise, speaking perverse things, drawing Disciples after them, Acts 20. 30.  
Josephus in his Book of Antiquities, reporteth; that when Jerusalem was besieged by the Romans, the Jews received more damage by their several divisions within their City, then from the Romans without, who were their besiegers: so a false brother doth more endanger the welfare of the Saints, than an open Enemy.  
2. Such as are false brethren do not only seduce the Saints, but grievously afflict them: they know how to strike, where it will most smart; they know the conscience to be the most tender place; and therefore aim to oppress that most. When any of our late Bishops had a mind to persecute the Saints, they would make use of one that had professed Religion; and having apostatised, knew the better how to vex the Saints; he knowing the most tender place, would lay the burden upon it.  
Julian the Apostate did the Saints more hurt, than any persecutor beside: so none was more fit to betray Christ, than Judas.  
4. Observe, That falls brethren persecute with the greatest heat a●● indignation.  
Of this the Church complaineth here; my mother's sons were angry with me: they were incensed with indignation, and with burning heat and choler; with wrath and envy they were set against her. So the Apostle saith, he persecuted the Church with zeal, Phil. 3. 6. Zeal carries in it a spirit of indignation. Acts 5. 17. The high Priest risen up (against the Apostles) with indignation. It is in the Original, they risen up, being filled 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with zeal, because zeal carries a spirit of indignation along with it. And the Text saith, Paul breathed out threatening and slaughter against the Disciples of the Lord, Act. 9 1. Which phrase of breathing out threaten importeth a vehement heat, of a heart enraged, and burning with indignation.   

They made me, etc.  
They did assign or constitute me, they did impose or put upon me the keeping of the Vineyards. Hence observe,  
1. That those false pretenders to Religion (before spoken of) do use coaction and compulsion to constrain others to observe their ways.  
This is like Nebuchadnezar, who commanded all to worship the golden image, or else they were to be cast into the midst of a burning fiery furnace, Dan. 3 6. The Apostle was not of this mind, when he saith, we have not dominion over your faith, but are helpers of your joy, 2 Cor. 1. 24. By this the Apostle showeth, that what he was to deliver unto them in the preaching of the Gospel, he did it not as a Lord over them, but as a servant sent by Jesus Christ to administer joy and comfort unto them: and withal showeth, that the Gospel is a Gospel of peace and of joy in the holy Ghost: Now if the Apostles might not Lord it over the conscience, much less those, that be inferior to the Apostles, and of much less infallibility than they. And again he saith, Ye are bought with a price, be not ye the servants of men. 1 Cor. 7. 23. That is, do not enslave your consciences to men, in matters divine, because he that redeemed you is King alone over your spirits. Now these false members being enraged against the Church, they forced her to serve their fancies and pleasures. But the Gospel knows no such way of coaction or compulsion, it useth no violence to compel men; but it shall prosper, because of truth, meekness, and righteousness, Psalm 45. 4.   

The keeper of the Vineyards.  
It is a hard task they impose upon the Church; nothing is more laborious than the husbandry of a Vinyard.  
Hence observe,  
That the pressures and burdens which false brethren impose upon the Saints, are very heavy and grievous to be borne.  
Thus it is said of the Scribes and Pharisees, that they laid heavy burdens, and grievous to be born, and laid them upon men's shoulders, Matth. 23. 4. That is, they press the strict observance of the law upon the people: but (saith Christ) they themselves will not move them with one of their fingers. They will not touch them, much less will they go about to lay them on their own shoulders: false brethren are for the most part exactors of those things, which they themselves most of all neglect. And so in Acts 15. 10. They put a yoke upon the neck of the Disciples, which they nor their fathers were able to bear: and this the Apostle calls a tempting of God; because if they were circumcised according to the law, than they were bound to keep the whole law, as the Apostle testifies in Gal. 5. 3. Now seeing Christ bore the law for his people, it would be a tempting of God, for they to go about to undertake it, it being a burden too heavy for them to bear. Again, the Apostle speaking of false brethren, saith; As many as desire to make a fair show in the flesh (who pretend to be very zealous and forward) they (saith he) constrain you to be circumcised: only lest they should suffer persecution for the cross of Christ. This they did to avoid trouble and persecution, and that thereby they might obtain the favour of the people, in that they were conformable to the customs of the law; but neither they themselves who are circumcised (saith the Apostle) keep the law: so that notwithstanding they press carnal rites and ceremonies upon you: it is not out of any affection or zeal they have to the law, but to get the praise of men, and favour of the people: so saith the Apostle; they desire to have you circumcised, that they may glory in your flesh, Gal. 6. 12, 13. And the Apostle doth reason it out with the Colossians, thus: Wherefore (saith he) if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, Col. 2. 20. That is, why are ye burdened or enthralled with the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signiheth as well enthralling of ourselves to doctrirall errors, as ceremonial rites. Neither is it meant of the Jewish t●es, but the traditions of men, as appeareth by ver. 22, 23.  opinions, and with the traditions of men? you do but mancipate and enslave your consciences, in subjecting of them to humane ordinances. This oppression of the Saints is a spirituall-bondage, typified by the Egyptian bondage. Pharaoh's Taskmasters were cruel oppressors of the Jews: so are all spiritual Taskmasters, which would compel the Saints to work in their Vineyards, and to bear the heat of their indignation and wrarh, which is more than the heat and burden of the day.  
2. In that the Church is called the Lords vineyard, and the false Church, and false members are in opposition to the Church of Christ, called the vineyards.  
Observe hence: The Church is the Lords husbandry.  
Thus Christ comparing his Church to a vineyard, calleth himself the vine, his members the branches, and his Father the Husbandman. John 15. 1, 2. I am the vine, and my Father is the husbandman, every branch in me, etc. By this kind of phrase we are taught, that the Saints are by the Father spiritually ingraffed into Christ, as the branch in the Vine: and by virtue of their implantation in him, they become the trees of righteousness, bearing fruit of holiness, by the working of his Spirit in their hearts: So the Lord speaks in Jer. 2. 21. I planted thee a noble vine. The Lord had taken in the Nation of the Jews from the world, to make it his Vinyard, on whom he had bestowed many vinyard-mercies, as we may see in Isa. 5. 1, 2. My beloved (Church of the Jews) hath a vineyard in a very fruitful hill (or, in the horn of the son of oil) that is, in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepivit, maceria munivit.  a rich and fat soil: and he fenced it, or, made a wall about it: He by his power defended them against their enemies, round about; and he gathered out the stones thereof. As if the Lord had said, I removed those enemies of yours out of the Land, or I gave you means to cast out them that offend, out of the congregation: And planted it with the choicest vine; or Sorek, which is a kind of the best and most laudable vine of all: And I built a tower, and also made a wine press in it. A tower for watchmen to look to the Vineyard, to wit, the Prophets, and good Kings: and a Wine-press to press the grapes of the Vineyard, by which is signified to us the Temple, where they offered up their Sacrifices, the blood of the Sacrifice being poured out, was like the pressing out of the juice of the grape. Thus the Lord fitly resembles his Church to a vineyard: God hath like an excellent Husbandman enclosed a vineyard, and set Christ as the vine, in whom all the Saints are implanted; and by the shining sun of love, and the Howing forth of his Spirit as water, he makes his pleasant vineyard a fruitful garden, where he delights to see his own pleasant fruits.   

But my own Vineyard I have not kept.  
That vineyard which was given me in trust, and committed to my charge. Hence observe,  
That G O D doth intrust his Church with heavenly treasures.  
The Church calls it her vineyard, because the Lord did intrust her with those heavenly mysteries which she was made to partake of. Christ saith to his Disciples, to you it is given to know the mysteries of the Kingdom of heaven, but not unto others, Matth. 13. 11. And saith God, Shall I hid from Abraham my counsel? The Lord doth intrust his people with precious jewels, and with rich treasures, of knowledge and revelation of his grace and spirit: he puts a large stock into their hands, he lends them talents, he makes them his Stewards of all his Laws and Ordinances: He hath given his law unto jacob, he hath not dealt so with every nation, Ps. 147. 20. God had not entrusted any other Nation with his Laws and Ordinances, as he did them.  
2. Note; That it is a great evil to be negligent in those things wherewith God hath betrusted us.  
This is that of which the Church complains of here, and one of the reasons which she giveth of her blackness, my own vineyard I have not kept. This is verified in him that received a talon, and hide it in the earth, Mat. 25. 18. 28. To be negligent in the Lords trust, is to be like the unjust Steward, spoken of in Luke 16. 1. which wasted his Master's goods; but his Lord called him to an account. Now when we shall leave Christ to follow Antichrist, when we leave God for man, when we leave Divine Ordinances for humane Traditions: when we leave the substance of Christ's will, and follow the empty husk of man's fancy: we greatly dishonour God and Christ, we give away Christ's honour to man; we set man in Christ's Throne, now there is no greater evil then to lift up the Creature, and depress the Creator.  
Thirdly, in that the Church brings her neglect as a cause of her blackness, Observe.  
That the evil of sin is seen in the evil effects that it brings forth. Here we see the evil of neglecting of God's trust, in the Church's blackness. We may see the evil of unfruitfulness in Isa. 5. 2. & 5. 6. I looked for Grapes (saith God) and it brought forth wild Grapes: But what is the effect? I will tell you (saith God) what I will do with my Vineyard, I will take away the hedge thereof, and it shall be eaten up, and I will break down the wall thereof, and it shall be trodden down: and I will lay it waste, and it shall not be pruned nor digged, but there shall come up Briars and Thorns: and I will also command the clouds that they rain no rain upon it. Here is nothing but blackness and deformity, and we have a complaint of the Church to this purpose, in Lam. 1. 18. The Lord is righteous, but I have sinned against his Commandment: but what is the effect? Behold, is there any sorrow like to my sorrow? my Virgins and my young men are gone into captivity. And in Vers. 17. Zion spreadeth her hands, and there is none to comfort her. We might read their sin in their punishment; and so God may justly let his people be oppressed by their oppressors, when they first yield unto them in matters of worship and service.  
Lastly, in that the false Church and false members are called a Vineyard, as well as the true Church and members,  
Observe,  
That those Enemies and false Brethren that afflict the Church, they will come as near the Saints in outward form and worship, as possible they can. And in this respect the false Church is called a Vineyard, as well as the true. And so they that serve Baal, will offer Sacrifice, as well as they that serve the Lord. Balaam went to meet the Lord as well as the trne Prophets; Antichrist sits in the Temple of the Lord, as well as Christ sits upon his Throne. Hence it is, the Lord reprehended the people of Israel, that they and their Kings had set their thresholds by God's thresholds, and their Posts by God's Posts, Ezek. 43. 8. As God hath his thresholds, so man hath his thresholds also: and man sets his thresholds by God's thresholds, that he may take hold of a form, something like the ways of God, that so he may shelter himself under it, whilst he doth mischief to the Saints.    

VERS. 7, 8.  
Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy slocks to rest at Noon: for why should I be as one that turneth aside by the flocks of thy Companions.  
If thou knowest not (O thou fairest among women) go thy way forth by the footsteps of the Flock, and feed thy Kids beside the Shepherd's Tents.  
THe Church having removed those Objections which might have been made against her, she now returneth unto her beloved, and makes a third request unto him, for direction in respect of the dispensations of Christ's Kingdom here on Earth, that so she may no longer be led out of the way by false Brethren, but may be directed in the way of his worship; and that she may be under Christ's government only, and enjoy his Ordinances, be filled more with divine knowledge, and have more power to resist temptations, and the like.  
In these two Verses we have,  
First, the Church's request unto Christ her beloved. Vers. 7.  
Secondly, Christ's answer unto the request of the Church. Vers. 8.  
In Vers. 7. we have,  
First, the Church's request unto Christ, Tell me, etc.  
Secondly a reason of her request, For why should I be as one that turneth aside, etc.  
In the Church's request observe,  
First, the amiable and sweet form of words she useth, O thou whom my soul loveth.  
Secondly, the matter itself of her request, and this is delivered in two things.  
First, her desire to know of Christ the place of his feeding, Tell me where thou feedest.  
Secondly to know the place of lying down and rest in the heat of the day, even when the Sun was come to the Meridional point. Where thou makest thy flocks to rest at Noon.  
Secondly, we have the reason of the Church's request, and that is by way of interrogation, for the more pathetical expressing.  
First, of the worthiness of her Beloved.  
Secondly, of her sincere affection toward him, accounting it an un reasonable thing to departed from him. For (saith she) why should I be as one that turneth aside by the flocks of thy Companions.  

Tell me (O thou whom my soul loveth) etc.  
Tell me.) or show, declare unto me, the word signifies to declare a thing before hand, so it is used in Psal. 38. 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coraminde biphil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunciavit, indicavit.  I will declare mine iniquity: David declareth before hand, that he will declare his iniquity. And in Zech. 9 12. Even to day (saith the Lord) do I declare that I will render double unto thee. That is, I do before declare what I will do for thee. Also the word signifies to show or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anteceffor, antistes, dux praesul, princeps.  declare very plainly with words and gestures, and with signs of the body, to declare with certainty and most directly. And lastly, it signifies to show by example, or going before: as a Captain or Conductor doth declare his mind unto his Soldiers, by going before them, and so showing of them what they should do. So the sum of the Church's request, is thus much, Tell me, O thou great Shepherd, where thou feedest thy flock, for I am ignorant of the place where, and the time when thou feedest; direct me, go before me to the place of feeding, and repast.  
Hence Observe,  
First, That it is no easy thing to find out the way of Christ. The place is not always easy to be found where Christ walks, for saith Christ, Many will falsely say, lo here is Christ, or lo there is Christ, Mark. 12. 21. Sometimes the Church is driven into the Wilderness, Rev. 12. 14. Sometimes Christ hideth his face, as in Cant. 5. 5. now by reason of all those sad occurences of the Church, in respect of Persecution, Temptation, Darkness, and sometimes the Sun of righteousness withdrawing his light, the Church is far to seek in the things of Christ.  
Secondly Observe,  
The Church being ignorant herself of Christ's ways, doth diligently and earnestly seek unto him for direction. Thus we are commanded, Seek the Lord and his strength, seek his face continually, Psal. 105. 4. The Saints are described to be such as seek after God. This is the Generation of those that seek him, Psal. 24. 6. And let all those that seek thee rejoice, Psal. 40. 16. Wicked men are described to be such as seek not after God, Psal. 52. 2. & Psal. 14. 2. And thus Moses tells the people of Israel, Deut. 12. 5. Unto the place which the Lord your God shall choose out of all your Tribes, to put his name there, even unto his Habitation shall ye seek, and thither shalt thou come. They were to seek the very place that God had chosen, and come thither.   

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

My soul.  
The soul is put for all the faculties of nature, and for the uniting of all the affections, whereby they go forth most strongly. Like unto this is the longing of the soul, Gen. 38. 8. It is called the knitting of the soul, I Sam. 18. 1. The delighting of the soul, Isa. 42. 1. And the waiting of the soul, Psal. 33. 20. And the rejoicing of the soul, Psal. 35. 9 So that this periphrasis is of greater force than if she had said, O my beloved. So that by it is meant her unfeigned and ardent love, with a longing desire to enjoy fellowship with Christ. The soul is here by a Synecdoche put for all the Affections of the soul.  
Hence Observe,  
First, A Christians love to Christ, it is a collective or united love. Christians love Christ with their whole soul and strength; with all their affections, and all their affections together. As all the Rivers run into the Sea, and meet in one Ocean: so all a Christians affections (however divided and branched out to other things) meet in Christ, as in a Fountain. Christ is as the Centre and resting place of all the affections of the Saints.  
Secondly Observe,  
The love of the Saints towards Christ is a hot vehement, and an ardent love The Saints burn in their love towards Christ; all their affections are (as it were) set on fire, by the flames of his love, kindling and enflaming of their hearts. When we bring our hearts to the fire of Christ's love, they must needs wax hot within us. United love must needs be very strong, like unto the Sunbeams when they are contracted and meet in a Burning-glasse, are of great force and strength; such are the affections of the Saints unto Christ.   

Where thou feedest, where thou makest thy Flocks to rest at Noon.  
Here we have the substance or matter of the Church's Petition: she desires to know the place,  

1. Of feeding.  
2. Of lying down.   
Feedest) In the Original it is, Where or how thou wilt feed: That is, where thou art wont continually to feed thy flock. The word Flock being omitted in the Original, is supplied, as is usual in Scripture; as in Gen. 29. 7. Water ye the Sheep, and go and feed: that is, feed the flock.  
The word (Feed) comprehendeth all the duties of Pastor or Shepherd; as feeding, guiding, governing, and defending 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere pascere se, pasci, depascere. St Metaphorice, pavit homines, rexit, gubernavit docuit,  the flock. Hence it is Kings are said to feed their people, in which respect they have the title of Shepherds, as in Psal. 78. 71, 72. David was taken by the Lord from the Sheep folds, from following the Ewes great with young, and he brought him to feed Jacob his people, and Israel his inheritance. Hence it is, Christ is called the Shepherd 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lingua sancta pro●rié pastoium est, aut ovium, ponitur enim transitiué, & intransitiuépro subjectorum ratione, in transitive, cum ovibus attribuitur, aut hominibus seipsos pascentibus. Rivertus in Psa. 23. 1.  of our souls, 1 Pet. 2. 25.  
Therefore it is that the Church desireth to be so guided and directed by Christ to the place of his feeding, that she might be fed of his heavenly food, and be refreshed by drinking the water of life: she desireth to know where, or how Christ feeds alone by himself; yea, where he feeds his; flock (opposed to the flocks of his companions) she desires not only Christ's feeding and guiding her, but also to feed with his Lambs, with his Sheep, that so she and they may be mutually refreshed one of another.   

Thou makest to rest.  
The word (rest) in the Original signifies to lie 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubare, recubare, succumbere. Fortasse inde verbum. Eng. Rabbit: because it is a creature much given to couch or lie down. Est accumbere vel accubare, sicuti solent armenta, dum ruminant post past 'em Muscul. in Psal. 104. 22.  down, because we take our rest by lying down. To desire repast, and to desire rest after repast, it is agreeable to nature, as first to eat, and so to rest after meat: so that after the heavenly Banquet of spiritual dainties, she may ruminate and chew the cud, as it were, by spiritual meditation, such Beasts as under the Law did chew the cud and part the hoof were accounted clean, Leu. 11. 3. So the clean soul doth ruminate upon the spiritual food by which Christ refresheth it. But the rest here, is meant chief of that rest and safety she desireth of Christ, in respect of persecution and trouble, as appears by the next words.   

At Noon.  
This is meant of the heat of the day, the midday is called Zeharajim, and it is put in the dual number, because it divideth the day into two equal parts, and containeth a part of the forenoon, and a part of the afternoon; the medium or middle part is a distance or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucere Vnde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merid es. quia diem in duas partes aequas dividit & geminae'ucis, ansemeridanae & vespertinoe, medium est interstitium & terminus. Buxt. in Lex.  space between both, when the Sun is come to the Meridional point; by which means it sendeth forth a most scorching and burning heat. Now this must needs be meant of the scorching and burning heat of Persecution, tribulation, and affliction, which is figured out by the heat of the Sun, in Mat. 13. 6. 21. This being an unseparable companion with the Gospel, as appears, Tim. 3. 12. She desires to rest under the shadow of Christ's wings, where she may enjoy rest and peace, when the Sun of persecution is at the highest, even at noonday, when the scorching beams thereof, do cast the greatest heat and extremity.  
Now from the matter of the Church's request unto Christ, Observe,  
First, That Christ is a most complete spiritual Shepherd, feeding, guiding, governing, and directing his flock. The Scripture doth often ascribe the title of Shepherd unto God, and unto Christ, as in Psal. 80. 2. Hear O Shepherd of Israel. And Christ is the Shepherd of our souls, 1 Pet. 2. 25. And saith he, I am the good Shepherd, John 10. 11. Christ hath all the properties of a good Shepherd, and they are such as these.  
First, a good Shepherd is careful to feed his Flock: so is Christ as careful, and much more than any earthly Shepherd can be to feed his people. The Lord is my Shepherd or feeder, saith David, and what is the effect? Why saith he, I shall not want: he will feed me plentifully and abundantly, so that I shall want nothing. So in Isa. 40. 11. He shall feed his Flock like a Shepherd. Christ doth excellently feed his flock.  
First, Plentifully, with abundance, with the greatest variety of all good things: thus the Lord did promise to feed his people in Ezek. 34. 14. I will feed them in a good pasture, and upon the high Mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the Mountains of Israel. There is a redundancy and an overflowing good in Christ, so that when he gives any good thing he gives abundance of it; if he give life, peace, joy, or any refreshment, he doth not give a scanty measure of it: but he filleth the empty soul with good things: Christ is both able and willing to do for us, far more abundantly than we are able to ask or think, Ephes. 3. 20.  
Secondly, Christ doth not only feed his people with plenty, but also with the choicest food, he doth extract the very quintiscence of all good things for them. He makes a feast of fat things, and the marrow of fatness, and Wine on the Lees well refined, Isa. 25. 6. For such preserveth the strength, and doth most of all refresh nature: So Christ's comforts are the best comforts, his joy the best joy, his peace the best peace, his Spirit the best Spirit: Christ doth not feed his people with course diet, but with the best and the most daintiest of heavenly food.  
Thirdly, Christ feeds his people with the most suitable food; he feeds them according to their appetites and desires, according to their necessity or need: he hath strong meat for strong men, and milk for Babes, he answereth all our wants, and that with the greatest sufficiency; he is made unto us Wisdom in respect of our folly, righteousness and sanctification in respect of our guilt and pollution, Redemption in respect of our misery and bondage. Hence it is, David saith, I shall not want: so long as the Lord is my feeder, I shall not want any thing that is good or suitable for me. As earthly appetites are satisfied with earthly food, so are the heavenly appetites of the Saints filled by Christ of all heavenly food: for of the like nature as the appetite is, must the food be; earthly food will satisfy a natural appetite, and heavenly food will satisfy the heavenly appetite, and no other: now Christ feeds the heavenly appetites of his Saints with that heavenly Mannah, that bread which came down from heaven; and gives them to drink of the waters of his heavenly Sanctuary, which flows from him, as from the Spring of living waters, feeding and refreshing their spiritual desires and long, with heavenly food.  
Fourthly, Christ feeds his people even to saturation (as I may say) he gives them a full meal of his spiritual dainties; according to this is the charge in Song 5. 1. Drink abundantly, O my friends: the more they drink, the more welcome they are; they may be drunken and never the worse, neither any way distempered by it, but the more they drink, the more earnest are their desires after it, as being satisfied and yet never satisfied, they are satisfied in the enjoyment of it, but they think they never have enough of it. Hence it is that Christ saith in John 4. 13. Whosoever drinks of the water that I shll give him shall never thirst more. That is, he shall never thirst with an inordinate thirst after sin, or earthly things, his lustful desires are quenched with this spiritual water: but (saith Christ) The water that I shall give him, shll be in him a well of water, springing up unto overlasting life. That is, this spiritual water shall not only refresh and comfort the weary soul whereby it is satisfied in the presence of Christ, but it shall as the water of the Sanctury, abound and increase more and more; it shall increase with all the increasings of God. Thus Christ as an everlasting Spring of living waters, will continually issue out his streams into the hearts of his people, whereby they shall be fed unto the full. Thus Christ as a good Shepherd feeds his flock.  
Secondly, Christ (as a good Shepherd) doth rest and refresh his people: hence the Church doth here desire to know the place of his rest, of his lying down, that so he might not only feed her, but (as it were) refresh her after meat. Christ doth refresh, and make his people to rest by his presence, by his Spirit, by his promise, and by his power and strength, making them sit securely under his protection. The Prophet David bringeth in this refreshing as a thing which the Lord added to his feeding, Psal. 23. 5. Thou hast prepared my Table, etc. And thou hast anointed my head with Oil. That is, thou dost not only feed me abundantly in supplying me with all good things, but thou anointest my head with Oil, or thou makest fat my head with Oil, towit, by pouring it forth upon me: wherein the Prophet alludeth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saginatus, pinguefactus fuit  to those hot countries, because it was a use among them to welcome and cheer their guests with pouring out precious sweet Oils upon their heads. And this is that which the Lord promises to his flock, besides the feeding of them, I will cause them to lie down, saith the Lord, Ezek. 34. 15. That is, I will refresh and comfort them, I will give them rest and peace, whereby their hearts shall be comforted.  
Again, Christ will not only cause his people to lie down and rest, and to take their repast, but he will cause them to lie down at noou-day: namely, in the greatest heat of persecution. Hence David concludeth, Though I walk in the valley of the shadow of death. That is, though I walk in the midst of temptations and troubles, where is nothing but fears and misery, Yet (saith he) I will fear none ill, But why? Because thou with thy thy Rod and Staff dost comfort me. That is, if I go out of the way, and so fall into great danger, thou wilt sweetly bring me home and secure me. it is otherwise with the hireling. For (saith Christ) when he seethe the Wolf coming, he leaveth the sheep and fleeth, and the Wolf catcheth them, and scattereth them, John 10. 12. Hirelings and false Shepherds will not stand by their flocks in imminent dangers: but Christ will save and protect his flock in the midst of fears and dangers: and by the rod of his power he will govern, rule, and protect his people in the greatest extremities.  
Thirdly, Christ doth lead, guide, and direct his flock, so saith David, he like a good Shepherd leadeth me beside the still waters, or the waters of rest, Psal. 23. 2. That is, he doth comfortably guide me to those calm waters, such as give rest and refreshing: and in Vers. 3. He returneth my soul that was going astray and wand'ring from him. And he leadeth me in the paths of righteousness: he sweetly guideth me in holy paths, but not for any merit in me, but for his name sake. And in Psal. 80. 2. Thou leadest Joseph like a flock. And the Lord is said to lead his people in the Wilderness like a flock, by the hand of Moses and of Aaron, Psal. 77. 20. That is, thou didst lead them through the red Sea, and through the Wilderness by the hand of Moses, even as a Nurse leadeth her Child by the hand, because of its weakness; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hiph. dux● deduxit, commodé & leniter: Buxt. in Lex.  so thou lead'st them with all tenderness and lenity, with all meekness and gentleness. And so the word Led in the forenamed place, Psal. 23. 2. signifieth an easy soft, gentle leading, with sustaining of infirmity, as when a Mother leads her Child. Thus Jacob is said to drive his Cattle softly lest they should overheat them, Gen. 33. 14. Hence we may note  
Fourthly, that Christ doth tenderly bear and compassionate his flock, and he doth restore and make up that which is broken or defective. So the Lord saith in Ezek. 34. 14. I will bind up that which is broken, and strengthen that which is sick. And so in Isa. 4. 10. He will not only feed his flock like a Shepherd, but he will gather the Lambs with his arms, and carry them in his bosom. He hath a tender care over them, that those weak Christians, who as Lambs are unable to walk by themselves, he will carry them (as it were) in his bosom, and in his arms, that none of them might be lost or perish. And in that he saith he will carry them in his bosom; he alludeth to the custom of the Highpriest under the Law, who was to bear the names of the Children of Israel in his pectoral or Breastplate upon his heart, which was to figure out unto us, the tender love and pity that Christ bears unto his people, comforting the comfortless, restoring such as are out of joint, so that all is mercy, love and sweetness that comes from Christ. Full to this purpose is that in Isa. 63. 9 In all their affliction he was afflicted, and the Angel of his presence saved them: in his love and in his pity he redeemed them, and he bore them, and carried them all the days of old. The place may be read interrogatively, thus, Was he not afflicted? etc. That is, did he not take to heart the wrongs done to his people in Egypt? Was not Christ, the Angel of God's presence their Saviour and conductor? Did he not bear them, as a tender Mother doth her young Child? Did he not carry them as the Eagle doth her brood, with such care that she herself may not hurt them, and at such a height as others may not reach them to do them any wrong?  
Now in that the Church doth introduce Christ as a Shepherd, and herself as Sheep, it holds forth unto us these Observations.  
First, That those Sheep of Christ are apt to go astray and wander from Christ. As Moses, David, Solomon, Peter: all these had their stragglings from Christ: So far as we are led by the flesh we are as Sheep going astray.  
Secondly, The Saints desire therefore to be directed by Christ, and are willing to submit themselves to be ordered by him. It is from Christ the Saints desire to have direction.  
First, for that sweet and heavenly food of their souls; for the Saints know there is but one true Shepherd, and therefore they seek after him alone, expecting no wholesome food unless it come from Christ.  
Secondly, the Saints do not only desire the food of Christ, rejecting all the doctrines of men; but also to be refreshed by him in the hottest Persecutions. It was the manner of the Shepherds in those hot Countries to drive their Sheep in the heat of the day unto a place of shadow where they might lie down and refresh themselves in the time of the parching heat. So the sum of the Church's desire is, that Christ would refresh and comfort her in the hottest calamities and persecutions, even when Tyrants do rage, and when all the World is in a flame; that then she might lie down and refresh herself under his shadow and protection. Hence it is that the Saints rejoice in tribulations and afflictions, Rom. 5. 3. And when they have trouble in the world they have peace in Christ, John 16. 33. So that the Church is not solicitous how to shun or avoid trouble, but only she desires to fly unto Christ, that he may refresh her, and cause her to lie down in peace, even in the midst of extreme dangers.  
Thirdly, the Saints desire not only to be fed and to be refreshed by Christ; but also to rest and feed with the flock of Christ. So the Church here desires to know where Christ feedeth, and where he maketh his flock to rest. Saints desire to feed with Saints, and to lie down with Saints, and to have communion only with Saints, they desire that the precious may be separated from the vile, Jer. 5. 19 and that their feeding may not be with ravenous Wolves and Tigers, but with the harmless, innocent, and peaceable Lambs of Christ.  
Fourthly, the Saints desire such food & such refreshing as is heavenly and divine; they look above the creature, and above themselves, and depend upon Christ for heavenly food, and for spiritual rest, knowing that nothing can secure them but a divine protection: all the shelters and poops that the creature can afford us are but like Jonah's Gowrd, or some such poor shadow, that cannot shelter us in a fiery storm of persecution. We may obtain rest and quietness under Christ's shadow in evil times, but not under any shadows of our own.  
Now followeth the Church's Reason.   

Why should I be as one that turneth aside by the flocks of thy Companions.  
We have her reason by way of interrogation, for the more pathetical expressing,  
First, Of her Beloved's deserts and worthiness, as if she should have said; Why should I turn aside from such a Heavenly and gracious Shepherd, and turn to Wolves and Tigers? Why should I leave heavenly doctrines for humane traditions: Why should I leave him by whom I have been refreshed and comforted, to follow strangers whom I know not? Why should I turn aside to honour the creature and neglect the Creator?  
Secondly, she expresseth her own sincerity of affection towards Christ, and so the frame of her words must run thus: why should I wander through ignorance and blindness from thee whom I love and delight to honour, and to follow after those that are enemies to thee? Why should I honour them by dishonouring of thee? Why should I serve whom I would not, and neglect thee whom I desire to serve. And thus the Church expresseth how worthy Christ is to be honoured, and how sincere her affections are towards him, desiring to honour him only.   

Why should I be like, etc.  
It may be well Translated, Why should I be as one that pitcheth or spreadeth his Tent by the flocks of thy Companions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obvelavit, operuit induit, abscondit, glomeravit, cur enim essem quasi extendens tentorium apud greges sociorum tuarum Jumus.  For the word that is here Translated (Turn aside) signifies to put on Garments or to cover one's self, as it were: so they covered their Tents, and they were as a hiding place unto them that used to so journey in them. Junius ●enders it thus, For why should I be as spreading of Tents with the flocks of thy Companions. That is, I would not be conversant with them that are false Shepherds, or take up my abode with those who presume to join themselves with Christ in rule and authority.  
Or this covering may be with a Veil, and so the 
Quasi operta sive vellata. Buxt. in Lex.  Greeks use to render the signification of the Hebrew word; and so it may signify, either,  
First, her sorrow and grief, as Mourners use to cover their faces, Ezek. 24. 17. where it is said, Forbear to cry, and bind the tire of thine head upon thee. That is, show no sign of mourning at all; towit, by going bareheaded, Levit. 10. 6. or by going , 2 Sam. 15. 30. or covering of the face, Levit. 13. 45. for all these were signs of sorrow and mourning: or,  
Thirdly, her unchastity and dishonesty, as Thamar was taken for an Harlot, because she had covered herself, Gen. 38. 14. 5. having put off her widow's Garments, or those Garments which were signs of gravity, or mourning; she veiled herself, as one that would cover her lightness and unchastity. Now according to this Interpretation the sense may run thus, Why should I be as one that covereth herself, as one that is light and unchaste, and that followeth strangers, as Harlots use to do? why should I be as one that shamefully leaveth her Husband, to follow after Strangers? or why should I be as one that must cover myself with shadows and pretences, pretending to be for Christ, and yet turn aside to his Companions.  
Or lastly, why should I be as one that turneth aside, that is, into false ways, to be seduced by false Teachers, and such as would lead me out of the way; of such the Apostle speaks off in Gal. 1. 5, 6. I marvel (saith he) that you are so soon removed from him that called you into the grace of Christ, unto another Gospel, which (saith he) is not another, but there are some that trouble you, and would pervert the Gospel of Christ. Here the Apostle useth the present Tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to intimate thus much, that they were not already moved, but were in danger of being removed by false Apostles and Teachers. So according to this Interpretation the sense runs thus, why should be as one that is seduced and misled by false Shepherds and Pastors, seeing thou art my pastor or Shepherd, what a dishonour is it that I should be lead and directed by them that will lead ●e out of the right way, and make me follow their flocks?   

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

Of thy companions.  
The word Translated Companions signifies to consociate or to conjoin ones self to another. So the false Prophets, Apostles, and Teachers did conjoin themselves to Christ, they put themselves as it were, in equal authority with him, to command, to govern, and to direct their flocks, even as Christ did his. The Hebrew word Chober of Chabar, is Translated a Charmer, Deut. 18. 11. because by sorcery they associate themselves with the Devil, and have communion with familiar spirits. So here, false Teachers they associate themselves with Christ, they will be, as it were copartners with Christ, in matter of government and authority: if Christ command the Conscience, so will they, if Christ 〈◊〉 Laws, they will do the same; and so they are not unfitly called Christ's companions, not because of their dignity, but of usurpation.  
Now if we take this turning aside, for her covering or hiding of herself.  
Hence Observe,  
First, That to leave Christ, and to follow Strangers in matters of divine worship is shameful Idolatry. Therefore it is that the Lord saith, he will make the wickedness of the whoredoms of Judah to be discovered, Ezek. 23. 29. That is, as if the Lord had said, I will unveil and discover thy nakedness, to wit, thy shameful forsaking of God to serve Idols.  
Secondly, if we take the covering for pitching of her Tent, with seducers and false sheep: Observe, That true Christians have great care and circumspection that they join not themselves unto false Teachers. The faithful desire to worship God aright, in spirit and in truth, John 4. and therefore dare not join themselves with Idolaters or false Christ's; such as seek to betray their souls.  
Thirdly, if we take her turning aside into danger: Observe, That it is a very dangerous thing to follow false Teachers, or to join with false Congregations. They are such as come under covering; and false pretects, and Christ tells us, that they are rending wolves in sheep's clothing, Mat. 7. 15. they have an external habit of simplicity and humility, but inwardly they tear and devour.  
Fourthly, from the title given to those false Teachers: Observe, That false Teachers are Usurpers of Christ's prerogative. Hence they are called his companions and fellows, because they share with Christ in his Government and Lordship, not by his appointment, but by usurpation: neither are they companions indeed, for they are not called so in respect of any dignity or honour that belongs unto them, but rather to give us to take notice, what proud insolent usurpers they be, who thus join themselves with Christ in point of Government, for Christ alone is Caput ecclesiae, the chief head and Shepherd of his Church, the only Teacher sent from God: he reserves the headship and royalty over his people as peculiar to himself; he alone carries the Government upon his own shoulders, Isa. 9 6. he alone hath sovereign power and authority in ruling over his Church: he alone hath the supremacy of Government, and is Commander in chief, as I may say: he alone can command, forbidden, permit, reward, punish, do justice, and repress all disorder, which authority he hath as Mediator received from his Father: he is the great Monarch and King over his Church; and there is not any that hath such sovereignty and rule besides him. Now hence it is, that all such as set up a devised worship and doctrine of their own, that undertake to make and establish Laws to rule and sway the Conscience: such I say, advance themselves, even to be Christ's companions, such a companion is the Pope, for one of the chiefest of all Babylon's Merchandise are the souls of men, Rev. 18. 13. by her inventions she hath made Merchandise of the souls, and domineered over, the Consciences of men. Episcopacy in all places hath trodden in the same path, and so all men whatsoever, that shall frame a Religion of their own, and impose it on the Consciences of men, they do join themselves in equal authority with Christ. There are many usurpations in this kind, but never tolerated by Christ: neither is there any in the world that can command the Conscience in matters merely divine besides him.    

Vers. 8,  If thou know not (O thou fairest among women) go thy way forth by the footsteps of the flocks, and feed thy Kids beside the Shepherd's Tents. 
In these words we have Christ's answer unto his Spouse, wherein is contained his ready offering himself to embrace, comfort, and instruct her. In the former part of the Chapter we had the Bride seeking after her well-beloved: now in the second part we shall hear what answer Christ makes unto her.  
In Christ's answer observe.  
First, his supposition, If thou know not, or his assumption, for as much as, or seeing thou knowest not.  
Secondly, his compellation, or sweet form and manner of Speech, O thou fairest among women.  
Thirdly, his direction unto her, and that is two fold, Christ directeth her,  
First, where she should walk, Go thy way forth by the footsteps of thy flock.  
Secondly, where she should feed, And feed thy Kids besides the Shepherd's Tents.  

If thou knowest not, etc.  
These words are Translated by way of supposition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si, siquidum siquando, & interrogatiuè, ●trum, An?  as appears by the particle (If) in the entrance of them, but I think they are not simply conditional, for then Christ would seem to reprove or check his Spouse for her ignorance, which I can scarce think to be so. But rather I take the words to be an assumption of Christ, taking the Church at her word, for in the former Verse she pleaded ignorance, and here in this Verse Christ doth grant the truth of what she said: and so the words may run thus, Forasmuch as, or seeing that thou knowest not. As in Numb. 22. 20. If the men be come to call 
Quandoquidem ignoras. So Junius renders it.  thee: that is, forasmuch as they are come. The words are moreful in the Original, than they are in the Translation; and they run thus, Forasmuch as thou knowest not for thyself, or to thyself. Wherein there is a pleonasme, or fullness of Speech, the more aptly to signify the ignorance which the Church had in herself, upon acknowledgement whereof, Christ doth direct her what to do in the case.  
Or the words may imply the form of a Reason, Because 
Particula in (si) pro simplici conditionalis hic accipi non debet, sed pro particula rationali, ut aliquando apud latinos si pro quia accipitur. Rivet. in Gen. 28, 20.  thou knowest not, etc. Christ doth undertake to direct her, because she is ignorant, and cannot find out the true way of worship without his help.   

Knowest not.  
The word in the Original signifies properly the knowledge of the mind, and of the understanding; so 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scivit, novit cognovit, animadvertit, intellexit, sensit, probavit, approbavit, curavit, amcvit, benesecit. Propriè mentis est & intellectus. Buxt. in Lex.  it is taken in 1 Chron. 12. 32. And the men that had under standing of the times. That is, the men that can readily observe the times, that can understand when matters of moment were fittest to be done. And it is applied to the●●hat are Skilful in all wisdom, Dan. 1. 4. That is, of a ready understanding: also the word noteth to know with respect and affection, as in Exod. 1. 8. There arose a King that knew not Joseph. That is, that did not respect or love Joseph. And in Hos. 2. 8. For she did not know that he gave her Corn and Wine, etc. That is, she did not regard or take notice, that I gave her Corn, etc.  
Again, it notes regard or care, as in Prov. 12. 10. A righteous man regardeth the life of his Beast. That is, he doth regard and care for the Beast that doth him service. Lastly, the word imports a knowledge with approbation and good liking: so it is used in Psal. 1. 6. The Lord knoweth the way of the righteous. That is, he so knows it, as to approve and like of it: So then, the words import thus much, as if Christ should answer thus: Forasmuch as, or because thou knowest not to thyself, being altogether unable to direct thyself: and whereas thou know●st not with a good understanding, nor with that affection care and approbation as thou oughtest to have done, therefore get thee forth, etc.  
Hence Observe,  
First, That the faithful Servants and Saints of Christ walk in much blindness and ignorance. Hence it was the Church called unto Messiah for direction in the former Verse, and here Christ doth assume and take up her words by way of grant,  thou knowst not, etc. She had been drawn aside by false Prophets, and by false Brethren, who had challenged to themselves the name of true Prophets, and true Churches, by which means the Saints and true Sheep of Christ, had been very much darkened in their knowledge and understanding, that they did not know which way to turn themselves, being always in danger of joining themselves to false Churches, namely, to the Hocks of Christ's companiens. This ignorance of the Saints is demonstrated, in that the Lord appointed a peculiar Sacrifice for the ignorance of the Priest's, of the Magisirates, and of the People; Levit. 4. The word Shegagah, there used for Ignorance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erravit, aberravit, o berravit.  signifies to go astray, or to err out of the right way, through ignorance or forgetfulness, unadvisedly to be drawn away and deceived. Hence it is that the Apostle calleth such sins in Heb. 9 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours-doneof-ignorance: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erratum.  so the word signifieth any sin which proceedeth from ignorance and error. So that these errors or ignorances' were such sins as did flow from the error of the mind, or of the affections, when the mind, judgement, will, and affections are led aside, through negligence or want of care, not thinking of the heyniousnesse of the sin before it be committed: such was the Church's sin here, she wandered from Christ through the ignorance of her understanding, or unawars and unwittingly, before she was ware, she was drawn aside from her Beloved to turn aside with his companions. Hence the Apostle saith, such are to be restored with the spirit of meekness, Gal. 6. 1. Observe the Apostles expression, If any be overtaken with a fault. The word in the Original signifies to be taken before he is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Occupo, prae occupo.  ware as one that is surprised or set upon on a sudden. Besides this, we have the Apostles testimony, wherein he telleth us, that we see but through a glass darkly, or in a riddle, 1 Cor. 13. 12. That is, the greatest sight we have of Christ here, at the best it is but a dark, and enigmatical sight; and saith he, we know but in part: our knowledge is imperfect as well as our sight. Thus Agur complaineth of himself, saying, Surely I am more brutish than any man, and have not the understanding of a man; I never learned wisdom, nor have the knowledge of the holy, Prov. 30. 2, 3. That is, I am more foolish than an ordinary man, I have not obtained to any great knowledge of holy and heavenly things. And the Apostle labours to take men from all selfconfidence in this respect. And if any man (saith he) thinketh that he knows any thing, he knoweth nothing yet, as he ought to know, 1 Cor. 8. 2. That is, he that hath an opinion that his knowledge is perfect, knows nothing at all. But Christ doth not upbraid the Church with her ignorance, but is ready to embrace and instruct her. Hence Observe,  
Secondly, That Christ takes not advantage from the sins, or from the ignorance of his people to utbraia them, but doth rather help them against their infirmities. The Church had many deformities and failings, she had observed men's traditions, and neglected those things which Christ had given her in trust, she was ignorant of the ways of Christ and yet Christ deals very tenderly and sweetly with her,  thou knowest not, etc. Christ is so far from casting off his people for weakness, that he delights in helping and sustaining his people under their infirmities. When I am weak than I am strong, saith the Apostle. And Christ himself hath commanded us, that we receive him that is weak in the faith, & not to cast him off from our fellowship and society; surely than he will not cast off his people for their weakness and ignorance, neither will he any way neglect them for some failings. Christ doth bear with the infirmities of his people, in relation to his Office of Priesthood; so saith the Author to the Hebrews, Chap. 2. 17, 18. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful Highpriest in things pertaining to God, to make reconciliation for the sins of the people: for in that he himself hath suffered, being tempted, he is able to secure them that be tempted. That is, Christ was like to his Brethren in all things, sin excepted, to the end he might be a faithful Highpriest; never to neglect his people at any time, but in all their flips and oversights to show them mercy: and hence it is, he hath taken our weaknesses upon him, as a pledge, to testify and assure us, that he will both pity and help us. Now in that the Apostle saith, He being tempted, is able to secure them that are tempted: He doth not mean, that Christ received any ability by his temptatations; but he would assure us thereby, that Christ is willing to secure us under temptation, as one that hath undergone temptations themselves.  
Now the truth of this appears yet more in the following words, wherein we have a sweet compellation, or ravishing form of words.   

O thou fairest among women.  
Christ doth here commend the excellent and surpassing beauty of his Church, not withstanding all her deformities and blackness spoken of before. She was deformed and black in the eyes of the world, and also in her own apprehension, but fair and beautiful in Christ's eye; and she was not only of some mean or ordinary beauty, but the fairest among women.  
The Hebrew Japhet, fair, signifies fair or beautiful, not only in respect of colour and complexion, but also in a just symmetry or proportion of parts: for both fairness of complexion, and proportion of members, makes the most complete beauty. The word doth also 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum esse, venustus, decorous fuit.  import such a beauty as attracteth love, and draweth approbation or good liking. Sometimes the word is used in a double form, to increase the signification of it; and than it signifies the most transcendent and very excellent beauty: so it is used concerning Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa. 45. 3.  Thou art fairer than the Children of men, Psal. 45. 2. That is, thou art much fairer than all the Sons of Adam: this fairness is not only meant of the body, but of the mind and of the understanding: such beauty is called, The beauty of wisdom, Ezek. 28. 7. This beauty consisteth in wisdom and holiness, it is the beauty of all spiritual graces of the Saints, as faith, love, patience, humility, etc. it is not an outward beauty of the body, but an inward beauty of the soul.  
The word importeth (as I hinted before) such beauty as attracteth love and approbation; for the same word is attributed sometime to Cattles, Genes. 41. 2. Sometime to Trees, Jer. 11. 16. And to all the works of God's hands, Eccles. 2. 11. So that it is applied to such things as doth draw and win the affections of man: yet Christ addeth to this beauty by saying,   

The fairest among women.  
The most comely beauty is usually set forth by women, as strength and valour is set forth by men; and when he saith, Fair among women, he meaneth more fair than other women, or, the fairest of womankind: thus Mary the Mother of Christ is called, Blessed among women, Luke 1. 28. That is, more blessed than other women: so the Lion is said to be strong among Beasts, Prov. 30. 30. That is, the strongest among Beasts. Now the meaning must needs be thus, that the Church is far more excelling in all spiritual beauty, beyond all earthly and temporal beauty, however she seemeth black in her own eyes (as all the Saints are privy to their own deformities) and however others do contemn her, esteeming her to be void of beauty, yet unto Christ she seemeth to be most fair. There are many in the world that have a show of external beauty, and are adorned with many external Ornaments: but their beauty in the eyes of Messiah, is nothing comparable to the beauty of the Saints, who indeed are base and contemptible to carnal view; but yet by their spiritual beauty and Ornaments they excel them all; Hence it is Christ calleth the Church the fairest among women.  
Now from this insinuating sweet compellation of Christ to his Church, Observe,  
First, That Christ's doth win the affections of his Saints, by sweet insinuations. He doth (as it were) insinuate and get into our affections before we are ware. Hence it is, that he useth such sweet terms of relation to his people; as Love, Dove, undefiled, Spouse, Brethren, Children, Friends, Sons, and the like: all to insinuate and get within their hearts, and that for these ends.  
First, to assure them of his good will, love, delight, and acceptation. I call you no more Servants, but friends, (saith he) Because that I receive from the Father, I declare it unto you, John 15. 15. That is, you are my Friends, and I deal with you as a friend, and by this you may take notice of my love and friendship towards you, because I reveal unto you the mind of my Father.  
Secondly, to cause them to take notice of his grace and love: The Saints of Christ are often complaining of blackness and deformity, but seldom acknowledging their beauty and fairness: they can often see their meanness but not their riches, their weakness, but not their strength; their sins, but not their graces. The Church here had called herself black, but Christ calleth her fair: she was something blackish in her own eyes, but exceeding fair in Christ's eyes. Now that the Church might apprehend her own beauty, as well as her deformity, and that she might see herself fair in Christ, as well as black in herself; he useth this insinuating sweet form of Speech, O thou fairest among women.  
Secondly Observe, That the Church is exceeding fair and beautiful in Christ's eyes. The false Church is compared to a woman, Revel. 17. But an Harlot, drunken and beastly: and the several parts thereof to Aholah, and Aholibah, Ezek. 23. whose Breasts are pressed, and the Teats of whose Virginity are bruised: but the Spouse of Christ is beautiful, for whom he gave himself, That he might sanctify it and cleanse it by the washing of water, through the word: that he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and blameless, Ephes. 5. 25, 26, 27. And saith the Apostle, The blood of Christ cleanseth us from all sin, 1 John 1. 7. And to this purpose see how the Church is compared in Revel. 12. 1. to a Woman clothed with the Sun, and the Moon under her feet, and upon her head a Crown of Twelve Stars. The Church is resembled to a woman for her beauty, clothed with the Sun, the brightest and most glorious Creature in the World, darting forth its glorious beams into all parts: such is the glory of her life and conversation, such is the beauty of all her graces, such is the brightness of her heavenly doctrines, and as for Jewish rites and ceremonies, and all worldly glory, which are mutable, like the Moon, she doth tread them under her feet, as things far beneath her: and for her Ornament or Crown, she hath Twelve Stars upon her head; and as for Crowns of gold, and all worldly dignity, she treadeth as dung under her feet: having the Stars, towit, those several lights which Christ hath set up in her, as so many precious stones set in the circumference of a Crown, for so many lights or glorious dispensations given her of Christ, to be glorious Ornaments about her head. Well then might Christ say unto her, Behold thou art fair my love, Behold thou art fair. And O thou fairest among women.  
But now we must take notice of two things.  
First, that this beauty is not natural, neither do we receive it from nature: for so we are showed by the Prophet, Ezek. 16. by nature we are unclean and loathsome, our Nativity was of the Land of Canaan, of Amorites, and Hittites, Vers. 3. And we were cast out, as being loathed in the day of our birth, Vers. 5. polluted in our blood, Vers. 6. but,  
Secondly, it is a supernatural beauty: Hence the Apostle exhorts us, to put on the new man, Ephes. 4. 24. He useth the metaphor of putting on, to show unto us, that those graces of the new man are as so many venust and beautiful Ornaments to our souls. Thus the Lord put excellent Ornaments upon his Church, Ezek. 16. 7. and covered her nakedness, Vers. 8. washed away her blood, Vers. 9 decked and adorned her with Chains and Jewels, etc. and so she came to be exceeding beautiful in his eyes, Vers. 10. 13. The Church shines in the bright beams of Christ's excellency, her beauty is a derivative beauty, which flows on her from the Fountain of beauty; as the members shine in the glory of their head, and as the wife shines in the glory of her Husband; so Christians shine in the glory of Christ.  
Thirdly Observe, That the Saints are most fair in Christ's eyes, when they are most deformed in their own. The Church as being privy to her own deformities, calleth herself black, Vers. 5. but here Christ calleth her fair, yea, the fairest among women: and in Vers. 15. he magnifieth her beauty. The Church is never more fair than when she judgeth herself to be most deformed; never more happy than when she accounteth herself most miserable; never more holy than when she reckons herself most of all polluted: she is never richer than when she sees herself to be poorest of all: for the sense of misery, poverty, deformity and weakness is the Primum mobile, the first mover, as it were, that causeth us to look for help from another; when we are sensible of evil, than we run to the fountain of good: so saith the Apostle, When I am weak then am I strong, 2 Cor. 12. 10. That is, when I am weak in myself, I am strong in Christ, and when I am weak in the flesh I am strong in the Spirit. And in Vers. 9 His strength is made perfect in weakness. The Apostle doth not mean in thus speaking, that the strength or virtue of God can be either increased or diminished; but than it is said to be perfect, when it manifesteth itself to the full, and demonstrateth that nothing can overcome or conquer it: the greater the infirmities of the Saints are, and the greater their assaults and temptations are, the greater and stronger doth that power and virtue appear to be, that supporteth them under such infirmities and temptations: So that when our weakness doth most appear, the perfection of God's strength is most seen. Thus it is Christ doth not esteem of his people more at one time then at another, but only the difference is in the making out of his love to us; and there is never so much of the beauty of Christ seen in us, as then, when we see ourselves most deformed.  
Now from this sweet compellation, and most amiable form of Speech, O thou fairest among women, Christ proceedeth to give his Church direction.  

First, in the way where she should go.  
Secondly, where she should seed.   
Go thy way forth by the footsteps of the Flock, and feed thy Kids beside the Shepherd's Tents.   

Go thy way forth, etc.  
In the Original it is, Go forth for thee, or, Go forth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for thyself. So the Lord said unto Abraham, Go thou forth of thy Country, or, Go forth for thyself, Genes. 12. 1. That is, up and be going, and I will go along with thee. And thus we are commanded to go forth and meet the Bridegroom, Mat. 25. 6.  
The Hebrew word Go forth is applied to divers things: as going from place to place, Genes. 8. 7. to going 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exivit, prodiit, processit, egressus fuit.  forth of the womb, Genes. 15. 4. to the rising of the Sun, Genes. 19 to the going forth of the word of God, Genes. 24. 50. It signifies an hasty going forth, as in Exod. 12. 31. Arise and get you forth, saith God to Moses and Aaron; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go out, the Hebr. word hath in it aprick extraordinary, which increaseth the signification, as an hasty going forth.  that is, make haste and stay not, but go speedily and serve the Lord. And in Genes. 19 14. Lot advised his Sons to arise and be gone, that is, hastily, with all speed. So that we may take the meaning of the words thus: Go forth, abide no longer under false Shepherds, sit not still under their Government, bestir and put forth thyself to know what I have given thee in trust, forsake false Teachers and Brethren, and follow the steps of those that have been faithful unto me. Christ willeth his Church to come away from those flocks of his Companions, and not to walk in their ways: for though they pretend to worship Christ, yet they observe nothing but men's Traditions.   

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

Of the Flock.  
Some read it, Of the flocks; and indeed the word Tson lacketh the Plural number in form of declension, but not in sense and signification: so that it may be taken either Singularly or Plurally, according as the words will bear. But I rather here take it in the singular number, because Christ doth oppose his own, only flock, unto the flocks of his companions: as he himself being that only great Shepherd, is opposed to his companions, and generally Christ hath one flock and one fold, John 10. 16. And he calleth his Church his flock, and the flock of his pasture, Ezek. 34. 22, 23. And in Song 6. 9 My Dove (saith Christ) and my undefiled is but one.  
Now the flock being the Saints whom we must follow, their footsteps are their faith and obedience; for so we are taught to walk in the footsteps of the faith of our father Abraham, Rom. 4. 12. And so of all the godly that went before us: the Author to the Hebrews saith, That by faith the Elders obtained a good report, Heb. 11. 2. That is, they left a good report or example behind them. And in Chap. 12. 1. he calleth them a cloud of Witnesses: by which expression the Apostle seems to allude to that cloud whereby the Children of Israel were led and directed withal, Exod. 13. 21. So that as that cloud guided the Children of Israel from Egypt to Canaan, so this cloud of witnesses, towit, that multitude of the faithful that went before us, may direct us, as by their example, in the holy and spiritual ways of Jesus Christ. And thus the Apostle expostulates with the Corinthians, and saith, Walked we not in the same Spirit, walked we not in the same steps: towit, that Titus did, 2 Cor. 12. 18. So that to walk in the same steps with the Saints, is to walk in the same faith, in the same Spirit, in the same obedience with them.  
Now by a little recapitulation you may take the words yet a little more fully thus: Go forth for thyself, or get thee forth: That is, from thy blackness and superstition, get thee out of thyself, out of the world, out of thy former course, put thyself forward, set not up thy rest here, but up and be doing; be not always to seek, but, go forth by the footsteps of the flock, in the footsteps of former Christians, Abraham, Moses, and David, and of all the Prophets and Apostles. Now as for these latter times, they are Apostate times wherein Antichrist hath darkened the whole Earth: but look to evangelical times, and walk as John, Peter, and Paul, and the rest of the holy men of God did in their times. Christ proceedeth to a second direction.   

And feed thy Kids beside the Shepherd's Tents.  
Kid's) are young Goats, which sometime signify the wicked, as being opposed to the sheep of Christ, Matth. 25. 32. yet notwithstanding Kids were offered up in Sacrifice in the Law, and so prefigured Christians offered up as a living Sacrifice to God: And Christ himself was figured out by Goats and Kids, Heb. 9 12. And the people of Israel were to offer a Lamb without blemish, from the Sheep or from the Goats, Exod. 12. 5. So that the flocks in Scripture did comprehend both Sheep and Goats, for so the Hebrew word Gedi signifies: So we may take it of any young ones of the flock. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haedus caprarum & ovium. Schind, in Pentaglot.   
By these Kids here we may understand them of young Christians, such as are tender and not able to shift for themselves: these Christ would have to be nourished and fed, not with humane doctrine, but with the sincere milk of the word, 1 Pet. 2. 2. And thus Christ commandeth Peter to feed not only his sheep, but his young and tender Lambs, John 21. 15, 16. So that Christ would have the Church take care of young Saints, that they might not want food, but that she might find pasture for them.   

Beside the Shepherd's Tents.  
The word Gual Translated beside, signifies sometimes 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against, sometimes near, sometimes oppositively, sometimes with, and sometimes above, which causeth divers Interpretations.  
First, Beside the Tents or Tabernacles of the Shepherds. By which Shepherds we may understand such as are called Christ's Companions, Vers. 7. And then we must read, Above the Tents: that is, thou shalt feed thy Kids with more divine and heavenly food than those false Shepherds can give: thou shalt not feed them with humane doctrine, and with the fancies of men, burr with that food that comes down from Heaven, with solid and everlasting food: or,  
Secondly, we may understand these to be the true Shepherds of Jesus Christ, which of old fed the flock of God, as many Scriptures testify. Psal. 77. 21. Thou leddest thy people like a flock by the hand of Moses and of Aaron .. That is, Moses and Aaron did guide, direct, feed instruct, and teach thy people, as a Shepherd doth his flock. And the Apostle exhorts the Hebrews To remember them that had the rule over them: or as it is in the Original, As are the guides unto you; such as the Lord had 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 7.  filled by his Spirit, with understanding, were as guides and Shepherds to weaker Christians. Now if we understand the words according to this Interpretation, than we must read them thus, Feed thy Kids with, or near the Shepherd's Tents: that is, bring thy young and weak Christians to those that are the Shepherds of Jesus Christ, whom the Lord hath endued with spiritual wisdom and understanding, to feed, guide, and direct them. We may take the words in either of these senses, for they both hold forth one and the same thing, towit, that the Lambs of Christ, the members of his Church, should not be fed with husks and Hogs-meat, of the inventions of man's brain, and with the superstistitious ceremonies of false Churches, but with the pure and wholesome food of Christ's word and doctrine, and with Ordinances and Laws of the King of Zion; they should be fed, guided, preserved, and governed by Christ alone. The words being thus explained, let us gather some Observations from them.   

Go forth, etc.  
First, in that Christ directeth his Church to go forth from her blackness, ignorance, and superstition. Hence Observe,  
That Christians are not to sit down under, but to arise and departed from sin, ignorance, and superstition. First, they are to go out of former evils of blackness and ignorance unto purity and saving knowledge: Thus did Paul at his Conversion, turn from persecuting the Church of Christ, and fell to preach Christ. And thus the Apostle exhorts the whole Church, To lift up the hands which hang down, and the feeble knees, and make straight paths for their feet, lest that which is lame be turned out of the way, but let it rather be healed, Heb. 12. 12, 13. That is, they ought not to yield and give over because of the sharpness of affliction, but lift up their hands as men ready to fight, and their feet as men ready to run, and make strait paths for their feet, Lest that which is lame be turned out of the way. That is, least by yielding to the temptation, they that are weak seek by-paths, for avoiding the danger thereof, whereas they should by strengthening their hands, quit themselves, and walk in a strait and even path. And we are exhorted to abhor that which is evil, and cleave to that which is good, Rom. 12. 9 We must departed from sin and blackness, and cleave to that which is good and comely.  
Secondly, Christians must go forth from one degree of grace to another; they must not rest in their first beginnings of grace, of wisdom, and of knowledge, but proceed by making an addition thereunto. And so Israel went from strength to strength, Psal. 84. That is, increasing their strength daily more and more: like to this saith the Apostle, we are changed into the image of God, from glory to glory, 2 Cor. 3. 18. That is, from grace to grace, from one degree of perfection unto another, until the image of God be perfectly restored in us, by the Spirit of the Lord. And God's justice is revealed from faith to faith, Rom. 1. 17. to the increasing of faith more and more. Thus Solomon tells us, that the path of the just shineth more and more unto a perfect day, Prov. 4. 18. His light shall increase until it come to perfection. Hence it is that the Apostle prays, that the faith of the Thessalonians might be perfect, 1 Thess. 3. 10. The word in the Original here Translated perfect, signifies to make even, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to make even or to set that which is out of joint or dillocuted, & so make it sound & perfect.  because an even number is a perfect number, and so consequently signifies perfection also: the Apostle desires they may be more and more confirmed in their faith, until they come to perfection.  
Thirdly, Christians are not only to go forth from that which is evil unto that which is good, and from the smaller degrees of good to greater perfections of it: but also from all kind of superstition and idolatry, unto pure worship and sanctity. Christian's must not content themselves to sit down in Babylon, or in Egypt; but they must departed out from thence as the Children of Israel did, and to worship the Lord in Canaan. Antichrist is called mystical Babylon, Revel. 18. 2. from whence the Lord calls his people, vers. 4. And he is called Egypt and Sodom, Revel. 11. 8. he is called Sodom for uncleanness and wickedness, as we may see in Gen. 19 5. and Egypt for oppressing the people of the Lord, and for idolatry. And John addeth, Where (saith he) our Lord was crucified: either he means he was Crucified under Rome's Dominion, by the authority of that Empire, or else Christ was Crucified and put to death in Egypt, in respect of his Saints in whom he suffered very much. Now the Lord calleth his people out of Egypt, and out of Sodom and Babylon. That is, from their spiritual idolatry and superstition, and from their sin and wickedness. Thus the Lord called his people out of Babylon, in Isa. 52. 11. Depart ye, depart ye (saith the Prophet) go ye out from thence, touch no unclean thing, go ye out of the midst of her; be ye clean that bear the vessels of the Lord. This was an admonition from the Lord warning those that were faithful, not to pollute themselves with Babylonian superstitions. And we have the like call from the Apostle, Wherefore come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you, 2 Cor. 6. 17. This is meant of coming out from spiritual idolatry, as is apparent by vers. 14. Be not unequally yoked, saith the Apostle, with unbelievers: That is, be not yoked or enthralled with Heathenish idolatry, be not partakers with infidels in superstition. The Greek Scholiast, render it thus: Draw not down the beam, or incline not in any part to the superstitions of the heathen. For the metaphor is taken from Beasts, that draw both in one yoke, and the one less than the other, draweth down the burden upon the other, which is unequal. Thus it is for the faithful to join with unbelievers in matter of divine worship and service, it is an unequal thing, and therefore the Lord would have us take no such yoke upon us. The Saints ought therefore to go forth from all superstitious orders whatsoever, with all speed and haste, even as Lot departed out of Sodom, and as the Israelites departed out of Egypt; and with all zeal and earnestness of Spirit, even as God's people came out of Babylon with their faces towards Zion. We must not be partakers of Babylon's sins, unless we be made also partakers of her plagues, Rev. 18. 4.   

By the footsteps of the Flock.  
Go forth by the footsteps of the faithful in former ages, Abraham, Isaac, and Jacob, etc.  
Hence observe,  
That the holy paths and ways of the faithful in former ages, are as so many holy examples, left for the direction of their Successors which shall live in after ages. The faithful are said to be such as walk in the steps of the faith of their father Abraham, Rom. 4. 12. All the godly (as I hinted before) of former ages, are called a cloud of witnesses, Heb. 12. 1. That is, as the cloud of fire led and guided the people of Israel in the Wilderness, so the former examples of holiness in the Saints, are as guides and directions to us in the ways of Christ. To this direction the Apostle exhorts the Saints, Be ye followers of me, even as I am of Christ, 1 Cor. 11. 1. He doth also give them a limitation; for saith he, be ye imitators of me, but how? not in evil, but as I imitate and follow Christ: neither Prophets, nor Apostles, nor the most holiest Saints upon earth are to be imitated by us, but as they imitate Christ, and so they are leading examples 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitator.  unto us. The Greek word used by the Apostle, signifies to imitate in gesture and action, so that they were to shape and fashion themselves to him, as he did unto Christ. And again the Apostle saith in Heb. 13. 7. Remember ye the guides, who have spoken unto you the word of God, whose faith imitate ye, considering the end of their conversation. The Apostle would have them imitate those that are godly in their faith, but in nothing else: So we should be imitators of the Flock of Christ, according to the Apostle in 1 Thess. 2. 14. Ye Brethren become imitators of the Churches of God. And again saith the Apostle, We desire, etc. that ye be not slothful, but imitators of them who through faith and patience inherit the promises, Heb. 6. 11, 12. So many examples as we have in Scripture of those holy men of God, who lived in former ages, so many guides and leaders we must reckon ourselves to have before us.  
Now when we look upon the steps of Abraham, Isaac, and Jacob, and other holy men of God, but chief upon the Apostles and Ministers of the New Testament; we look upon the Faith and Doctrine of these Worthies; we look how they worshipped, and how they lived, as holy Writ doth set out unto us; for if the word did not testify of them, how should we know their steps: Also we see in former t●mes, the Prophets and Apostles were Christ's Shepherds, and fed his Flock; we should therefore look unto their Tents, and there seek for good and wholesome pasture  
But this is now a great question in the World, where we shall find the Tents of these Shepherds, or to whom we may join ourselves; for all say theirs is the way, and how shall we know? Indeed Christ foresaw these straits of the latter days, and hath told us, that many shall come and say, Lo here is Christ, and lo there is Christ. For there shall be (saith he) false Christ's, and false Prophets, and shall show great signs and wonders, insomuch that (if it were possible) they would deceive the very Elect, Mat. 24. 23, 24. But what is now to be done? see the advice and counsel of the Lord himself by the Prophet, saying, Thus saith the Lord, stand ye in the way, and see: alluding to a passenger, who having set forward in his journey, doth come to sundry ways; and not knowing which way to take, he standeth there doubting, considering and enquiring; but he doth not only say, stand in the way, but see: that is, see and consider seriously the several courses that holy men have taken in times past; and that upon good grounds, and due examination, having discovered the right way, which all the people of God have walked in from time to time, and walk in it: and what will be the fruit of this? ask for the old way (which is the good way) and walk therein, and ye shall find rest unto your souls: that is, you shall no more be tossed too, and fro, or be disquieted, or be to seek for the way of God, but you shall find satisfactian and rest to your souls, Jer. 6. 16.  
But of whom shall we now inquire? for some will tell us one thing, and some another: And the foolish will believe every thing, but the prudent will consider his steps, Prov. 14. 1●. But unto whom then shall we go to inquire the way of Christ; for  
1. If we go to the Papists: they will not direct us to the Prophets, or to the Apostles, & other holy men of whom the word of God beareth witness: they will not allow that the Writings of the Prophets and Apostles shall be the Tents of these Shepherds here spoken of, and that in them only we may find wholesome pasture: but they will send us to the steps of certain Popes, Cardinals, Monks and Friars: they will send us to the decrees of Popes and popish Prelates, and to their own constitutions, there is to be found wholesome food say they. Now what a madness were it to follow such strange Doctrines, which are contrary to the Doctrine of the Apostles and Prophets; and when they can prove their Doctrine and worship by nothing but by their own authority: such a Pope and so many Cardinals and Bishops did decree this thing, and that; these cannot err (say they) and therefore we must believe them. Now no wise man can follow after such wicked companions as these are.  
2. If we go to ancient Fathers, they have erred, and therefore we cannot rely upon them. We may not then inquire of Tertullian, Cyprian, Ambrose, Augustine, Hierome, Bernard, etc. For all these have had their failings, and have erred in many things: and though they saw much in respect of the ignorance of their times, yet their light was very dim: their light in comparison to that of the Apostles, was but (as it were) the light of a candle, compared to the light of the Sun. And as for those that are of later years, that were the first restorers of the Gospel, since the general Apostasy; as Wickliff, Luther, Zwinglius, etc. These performed many great things, having received singular gifts from God, but these had their failings and errors also.  
3. We may not go to Counsels and Synods, for these have, and may err likewise: even the best Counsels may err, for so did the Council of Nice: therefore we cannot rely on synodical determinations; but then whether shall we go?  
I answer positively, we must go to the Scriptures, which the Apostle calleth a sure word. And the holy Scriptures can only make us wise unto salvation, it is that which will make the man of God perfect, 2 Tim. 3. 5. 16. The Apostle referring to the voice heard upon the mount, when Christ was transfigured in glory, calls it a more sure word of prophecy, to the which (saith he) ye will do well to take heed, etc. 2 Pet. 1. 19  
The Scripture of the Old Testament shined in those dark times, and it was a perfect rule even in the days of Moses, Deut. 12. 32. The Scripture is a perfect rule of faith, and of good manners: Christ himself giving authority to the Old Testament, and John the Apostle doth approve & give witness to the New Testament, sealing up the divine authority thereof, Revel. 22. 18, 19 The cause of mistake in any, is the ignorance of the Scriptures: this Christ telleth the Jews, Ye err (saith he) not knowing the Scripture, Mat. 22. 29. Hence he counselleth them to search the Scriptures, Joh. 5. 39 He alludeth to those that dig deep into the earth for those precious things that lie hidden in the profundity thereof; for such a profound search it is, that the Apostle doth so highly commend the noble Bereans.  
But now here ariseth another question, namely, how we shall understand the Scriptures; for one interprets them this way, and another that way: how then shall we come to the right understanding of them?  
I answer first negatively, secondly affirmatively.  
1. Negatively thus; no man can by wit, learning, or any humane art understand the Scriptures, because they contain heavenly and divine mysteries in them. I grant that a man by humane learning may understand the literal sense of the Scriptures; but he understands not that spiritual hidden mystery therein contained; he may read the Scripture, and not understand, see, and not perceive, as Christ saith, Matth. 13. And the Apostle declareth the same thing, in 1 Cor. 1. 18. For (saith he) the preaching of the Cross is to them that perish, foolishness. That is, it seemeth to them a very ridiculous and empty thing. The Apostle confirms this by a citation out of the Prophet Isa. Chap. 29. vers. 14. I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent, vers. 19 That is, I will infatuate their wisdom, and their understanding shall perish. Now then saith he, where is the wise? where is the Scribe? where is the disputer of this world? That is, how are all your wise men, and great Philosophers, that spend much time in searching out the secrets of nature, but yet are ignorant of the hidden mystery of Christ. The divine writings of God will not stoop to the spirit of a natural man: Hence the Apostle saith, The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, 1 Cor. 2. 14. He showeth that a man that hath no farther light of understanding then that of nature, cannot with his carnal reason reach the heavenly mysteries of the word, which must be understood in a divine and spiritual sense. But  
2. The Scriptures are a sufficient rule, when we come to make use of them, with the inward anointings of the spirit of Christ upon our hearts. And hence the Apostle doth comfort the Saints against seducers, saying, But ye have an unction from the holy one, and ye know all things, 1 Joh. 2. 20. That is, you are not in danger of being seduced or drawn aside from Christ, because the spirit of God, that anointed Christ a Priest & King, hath also anointed you to be a spiritual Priest, Rev. 1. 6. So that ye may be able to guide and defend yourselves against false teachers: this anointing you have received from the holy one, even from Christ, in whom is a spring of spiritual graces to be communicated unto us, by which means ye know all things needful to be known to preserve you from being seduced, or led from Jesus Christ. And in vers. 27. he saith, But the anointing which ye have received of him, abideth in you: and ye need not that any man should teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie. Although in particular things we may teach and edify one another; yet none can teach the mind and the affections to stick fast to the truth of Christ, but the Spirit, which is to lead and guide us into all truth. Now the Spirit of Christ is the best Interpreter of the Scripture; the same spirit that first indicted the Scriptures, must teach us to understand them: when we have the spirit of the Prophets and Apostles, who were penmen of the Scriptures, then, and not before, shall we understand the Scriptures. It is the Spirit of God that must teach us, and lead us into all truth: Hence the Apostle calleth the Gospel the Administration of the Spirit, 2 Cor. 3. 8. And this spirit is called the law of the spirit, Rom. 8. 2. And the spirit of adoption and freedom, vers. 15. the spirit of discerning, for it searcheth all things, yea the deep things of God, 1 Cor. 2. 10. The spirit of faith, 1 Cor. 4. 13. The spirit of wisdom and revelation, Ephes. 1. 17. Now we must bring the Spirit of the Scriptures to understand the Scriptures, the Spirit of God to understand the word of God. For wisdom will be justified of her children: none of the wicked shall have understanding, but the wise shall understand, Dan. 12. 10.   

And feed thy Kids above the Shepherd's tent.  
By Kids you heard was meant young Christians that were tender, and wanted to be cherished.  
Hence Observe,  
1. That the Lord doth tender and take care for young Christians. If the Lord exhorts us not to offend our weak brethren, he will not himself offend them. Hence it is the Lord useth such mild expressions in Scriputre, as a Father, Mother, Nurse, and the like; As a father pitieth his child, so the Lord pities his people, Psal. 103. Can a mother forget her child, etc. The Lord pities us, and bears with our weakness, even as a tender mother doth her child's: and he provideth for us, suitable to our weakness; milk for babes, as well as strong meat for strong men.  
Secondly Observe,  
That those that are strong should strengthen and feed those that are weak.  
Feed my Kids, my young and tender Christians; we must feed & instruct all those committed to our charge. Thus Abraham taught his household, and Joshuah served the Lord with his house, so did Cornelius: Thus we are to feed, refresh, edify and build up one another, but especially the weak and tender Christian.  
3. This feeding is enlarged from the place where they were to feed; that is, either beside or above the Shepherd's tents, both interpretations hold forth the goodness of the pasture.  
Hence observe,  
That young and tender Christians must be fed with wholesome food.  
Those that are weak are the most like to be turned out of the way, and therefore should not be fed with superstitious ceremonies, but with solid truth; their feeding should not be only moral observation, but divine Doctrine; they are to be fed above the Tents of false Shepherds, and be brought near the Shepherds of Jesus Christ: they must not be fed with the husks and hog-meat of the world, but with heavenly Manna that comes down from heaven: If those that are natural know how to give good gifts to their children, and will not feed them with scorpions and stones in stead of wholesome food; surely then Jesus Christ the great Shepherd of souls, would not have his Saints fed with the hard stones of the world, or with the husks of man's invention, but with pure and spiritual food: Christ would not have his sheep put under the hands of Wolves to be fed, but he would have them feed above such Shepherd's Tents.  
4. From the phrase Tents, observe: That our estate and condition here is of no long continuance. The Apostle calleth his abode in this world as the building of a Tabernacle, referring to the Tabernacle in the Wilderness, which was removed from place to place: so it is said of Christ, John 1. that he came, and dwelled (or pitched his tent) among us, as one that was not long to continue: So our life is but as a Shepherd's tent, now pitched down, and by and by raised up; now spread forth, and anon folded up in a bundle; now we are strong & fair, soon after weak and deformed. Hence it is, that Job saith, man cometh up like a flower, all glorious and fair, and is cut down: he fleeth as a shadow, and continueth not, Job 13. 2. And again in Chap. 8. 9 For we are but of yesterday, and know nothing, because our days upon earth are a shadow. Bildad styleth himself and his friend to be of yesterday, to declare the shortness of their lives, and therefore we know nothing in comparison, as if we had lived a long time; for our days are like a shadow, which is movable and unconstant, short and transitory. And the Apostle telleth us, we have no continuing City here. The life of man (from the beginning to the end) is but a shadow, a vapour, a smoke, as a blast of wind, as passeth by, and returneth not again; such an uncertainty there is of the life of man, that he never stands at one stay, but is continually subject to changes.    

VERS. 9, 10, 11.  
I have compared thee, O my love, to a company of horses in Pharaoh's Chariot.  
Thy cheeks are comely with rows of jewels, thy neck with chains of gold.  
We will make thee borders of gold, with studs of silver.  
CHrist having instructed his Church, now entereth into an high commendations of her, to the end he might comfort her against her manifold temptations: she was possessed with blackness, vers. 5. she wanted Christ's presence, vers. 7. The first cure Christ giveth in the two first verses, declaring how beautiful and glorious she is in his sight, even at present, and that she far exceeds the chiefest Egyptian horses of Pharaoh, both for comely shape, and honourable service: and also that she is gloriously adorned with the graces of his Spirit, which are for their worth and beauty, as so many precious borders of precious stones, or chains of pearl. The second cure is in vers. 11. wherein Christ doth further declare what good she shall afterward be possessed of, namely, a more plentiful effusion of his Spirit should be poured out upon her, which shall add to her former ornaments, as it were pure gold beautified and curiously wrought with the silver specks of a new increase of holiness, whereby she shall shine more gloriously by the Brightness of his glory.  
Now all these graces and excellent gifts, which the Church is possessed of already, and promised to receive of Christ hereafter, are set forth by a comparison, with Chariot-horses, furnished with all compliments, beseeming King Solomon in the midst of all his royalty.  
The words in the Original run thus:  
To the company of horses in the Chariots of Pharaoh, I have compared thee, O my Love.  
In the words are two things considerable,  

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

O my Love.  
The word regneh, translated love, signifies a companion, a familiar, a fellow-friend: it hath its name in Hebrew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit, unde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amious, socius, proximus.  of feeding together; and so generally of society, friendship, and neighbourhood; of conversing together, and so partaking of each others good or evil.  
This title Christ giveth to his Church often in this song, in vers. 15. and Chap. 2. 2. 10. 13. and Chap. 4. 1. 7. and 5. 2. and 6. 4. And this he doth to show, that the Church is the only object of his love. All the beams of Christ's love meet in the Church, it is united to that, and is not scattered to their objects.  
Hence observe,  
That the greatest out-going of love and friendship from Christ, is toward his Church.  
Christ and his people feed together, walk together, and do sweetly converse together; their hearts are knit one to another, as the hearts of Jonathan and David; Christ cannot content himself with his happiness and glory, until he hath communicated of the same unto his Saints. The general love of Christ is scattered and branched out to all creatures in the world; but his special, his exceeding great and rich love is fastened only upon his Church. Christ doth declare wherein he hath manifested his love unto his Disciples, saying, I have called you friends; for all things that I have heard of my Father, I have made known unto you, John 15 15. That is, I have in a friendly manner revealed the secrets of my Father's bosom unto you, and declared unto you the mysteries of the Kingdom of Heaven, which I should not have done, if you had not been my friends. Christ's love to his people is,  
1. Infinite and unmeasurable, beyond all imagination or comparison. As the Father hath loved me, so have I loved you, saith Christ to his Disciples, John 15. 9 Now who can understand with what love the Father hath loved the Son? no more can we define and fully set out what is the love of Christ unto his Saints. The Apostle indeed would have the Ephesians able to comprehend with all Saints the breadth, and length, the depth, and height of the love of Christ: but yet for all that he concludes, that it passeth knowledge, Eph. 3. 18, 19  
2. A gracious love: I will heal their backesliding, I will love them freely, saith the Lord, Hos. 14. 3. We have nothing to invite Christ to love us; but his love is free, without the least desert at all.  
3. A liberal and a bountiful love: Christ hath parted with that for his people, which was most dear unto him, the soul in his body, the blood in his veins, and (which was more dear unto him then all the rest) the sweet and ravishing apprehensions of his Father's love, which was so eclipsed in his agonies, that he cried out with a loud voice, my God, my God, why hast thou forsaken me? It is reported of the Pelican, that she openeth her breast with her bill, and feedeth her young ones with the blood distilling from her: and therefore (saith mine Author) the Egyptians used to make that kind an Hieroglyphic of piety and pity; and upon that consideration they spared them at their Tables. Such, and far greater is Christ's love to his Saints; for saith he, Greater love hath no man then this, that a man lay down his life for his friends, John 15. 13. And the Apostle saith, that he loved his Church, and gave himself for it, Ephes. 5. 25.  
4. An eternal love is Christ's towards his Church. I have loved thee with an everlasting kindness, saith the Lord, Jer. 31. 3. And again he saith, with everlasting kindness will I have mercy upon thee. Though the Saints are black and deformed, though they have been negligent and ignorant; yet Christ doth not lessen or detract his love from them: but still he gives them this Epithet, O my beloved, etc.  
How should this warm and kindle all our affections unto him again: Christ's love should be a loadstone attractive to draw our love unto him: there is nothing doth more conciliate and attract love, then love itself. Hence it is the Lord saith, I have drawn them with loving kindness, Jer. 31. 3. Surely if love will not draw out our affection to Jesus Christ, nothing will. Oh what an infinite and wonderful love is it, that majesty and love should dwell together in the heart of Christ! Christ doth much condescend in his love to us: so that here is the greatest Majesty, and the greatest debasement that ever was, met in Christ, and all out of love to poor souls.   

I have compared thee to a company of horses in Pharaoh's Chariots.  
I have compared, or, I have imagined, or thought thee to be like. The word signifies to frame a likeness of a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assimila vit, comparavit, cogitavit, imaginatus est. In Phiel. cogitavit, putavit, intentus fuit, consideravit, observavit, Schind. in Pentaglot.  thing in the mind, or to impute a thing to be this or that. So that though the Church had been negligent and slow in the work of Christ, and thought she had been unable to withstand all her temptations, yet he accounts her as one that was strong and active, as one that was glorious and beautiful.  
Hence observe,  
That Christ doth esteem of his servants and people, not as they are in themselves, but as they are in himself.  
Christ did not account his Church to be slothful and ignorant to be black and sunburnt, as before she thought of herself: but saith he, thou art fair & beautiful, thou art strong and active, I have compared thee to Pharaoh's horses, etc. Christ doth always esteem of his Church according to the better part, not according as they have made themselves, but according to that, which he hath made them; and not only according to that he makes them to be now, but according to what he intends to make them hereafter.   

To a company of horses.  
The word susah, which being the feminine of Sus, a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equus, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitatus; unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitio, cum paragogico, Buxt. in lex.  horse, may in propriety signify a mare, but here it signieth a troop of horses: there be many things in Scripture spoken of collectively, as in Exod. 15. 1. The horse and his rider, for the horses and their riders. The horse is a warlike beast, as he is described, job 39, 19, 20. He is terrible, neighing like thunder, he makes a breath, which covers his neck, and shows his courage: he is so fierce, as if he would devour and swallow down the ground under him. And Solomon saith, The horse is prepared against the day of battle, Prov. 21. 31.  
We may read it, my company of horses; the Hebrew letter Iod, usually signifies mine, although sometimes it is added in the end of a word without signification, as in Lam. 1. 1. Now according to this reading, my horses, the Lord doth liken his people to goodly horses, thereby noting the strength and victory which he giveth them over the enemies. Thus the Prophet speaks of the children of Israel, in respect of their victory over Pharaoh, saying, Thou didst walk through the sea with thine horses, through the heap of great waters, Hab. 3. 15. Thus Christ fight against Antichrist, is accompanied with all the Warriors in heaven (that is, all the faithful in the Church) following him upon white horses, Rev. 19 14.   

In the Chariots of Pharaoh.  
Pharaoh was a name common to all the Kings of Egypt, 
See Schind. in Pentag.  and in the Egyptian tongue signifies a Prince or Ruler. Now we know the Horses and Chariots of Egypt were in great request and estimation, not only in Egypt, but in other countries', as the Scripture showeth, Solomon had horses brought out of Egypt, 1 King. 10. 28. And in Ezek 17. 15. The King of Judah sent his Ambassadors into Egypt, that they might give him horses and much people. And the Prophet pronounceth a woe against such as trusted on the horses of Egypt, forsaking the Lord, saying. Woe to them that go down to Egypt for help, and stay on horses, and trust in Chariots, because they are many, etc. Isa. 31. 1.  
Now by this comparison Christ setteth forth the glory and renown of his Church in respect of her victories and achievements; for he having directed his Church to follow the footsteps of the Flock, and to feed above the tents of false Shepherds, no question now but these false Shepherds, who before were called Christ's companions, will persecute and afflict her: now for the comforting and supporting of her, Christ tells her, she shall be strong and victorious, she shall be like the horses of Egypt, ready for the battle. And thus when the Lord threatneth wars against the daughters of Zion, he saith, The shepherds with their flocks shall come unto her, they shall pitch their tents against her round about, etc. Jer. 6. 2, 3. Now the Lord to comfort his Church against the fury of these false shepherds, compareth her to the horses in Pharaoh's chariots; wherein he showeth, that his Church should be strong, cheerful, prompt, and ready for the war, she should be valiant and victorious. Thus the Lord promiseth victory to his Church, against those false shepherds which should arise against her, in Zach. 10. 3. he saith, (by a like simile) mine anger was kindled against the shepherds, and I punished the goats; for the Lord of hosts hath visited his flock, the house of judah, and hath made them as his goodly horse in the battle, etc. Hence they shall obtain the victory over their enemies, and therefore he addeth in vers. 5. And they shall be as mighty men which tread down (their enemies) in the mire of the streets in the battle, and they shall fight, because the Lord is with them, and the riders on horses shall be confonded. By the shepherds and goats are meant the cruel Governors, which did oppress the poor shreep: but now when God shall turn his favourable countenance towards his people, he will  them with such valour and strength, so that of Sheep they shall become great Warhorses, with which the Lord will overcome and trample down his enemies. So in that Christ compares his Church to Pharaoh's Chariot. Horses, he doth promise and declare that they shall obtain the victory over all their enemies whatsoever.  
Hence Observe,  
That Christ hath armed his People with spiritual armour, power, fortitude and valour to overcome all their enemies. Antichrist shall make war with the Lamb, but the Lamb shall overcome him, Revel. 17. 14. But mark the reason he giveth why the Lamb shall overcome: For they that are with him are called and chosen, and faithful: These are the Army that follow Christ in Heaven, who are of high account with God, though the World call them Heretics; yet these are called to destroy Antichrist, and will faithfully perform it. Now though their Enemies be strong, and the war sharp, yet the Saints are sure of victory, they shall surely become conquerors. Thus it is spoken of the two Witnesses in Revel. 11. 4. That if any man will hurt them, that is, if any way persecuting or afflicting them, or attempt to hinder them in the course of their Prophecy, Then fire should proceed out of their mouths to devour their enemies. Their Enemies shall be destroyed because they despised their Testimony. Thus all the Army in Heaven which follow Christ upon White Horses, Revel. 19 14. they shall make war with principalities and powers, and with all the rulers of darkness of this World; they war against all the Devils in hell, and against all spiritual wickedness, having received power and Commission from Christ, and therefore shall overcome. The Saints are ready prepared unto this Battle, they are pro●p● and ready, they are full of fortitude and valour, yea and far beyond the Horses of King Ph●raoh. The Horses of Egypt were strong and ready for the Battle, but yet they were but flesh and not spirit, Zech. 4. 6. But the Saints are clothed with all sorts of Spiritual weapons, yea, with the whole armour of God, Ephel. 6. and thus all the Saints with Paul are more than conquerors.    

Vers. 10.  Thy cheeks are comely with rows of Jewels, thy neck with chains of gold. 
Christ having set forth the Church's strength and valour, now continueth his Speech, showing also, how his Church is decked with his Ordinances and graces. The beauty of the Church is set forth,  
First, in respect of her Cheeks.  
Secondly, of her Neck.  
First, her Cheeks were adorned with rows of Jewels and precious stones, as the manner of the Egyptians and other Countries was.  
Secondly, her neck is assimilated to Chains of gold, which was a goodly and glorious sight.  
Christ in commending the particular parts and members of his Church, speaketh of those that are most in sight, because if they be beautiful and fair, there is not much inquiry made of the beauty and fairness of the rest.  

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

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

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

Thy Neck with chains of gold.  
It was an Ornament of honour and dignity, especially in those Eastern Countries, to wear Chains of gold, or of pearl or of precious stones. This word Charuzim is not found in any other place of Scripture besides this, and is Translated collars or chains, and it signifies a Chain of pearl or precious stone; when many pearls are drawn together upon one thread, and made into one chain and so put about the neck.  
Now it is questionable whither this similitude of rows and chains is to be referred to the Church, as she was compared to the Horses in Pharaoh's Chariot, Ver. 9 or to a woman as she was a Shepherdess in Vers. 8. The comparison will agree to both.  
First, we may refer these rows and chains unto the Church, as she was compared to the Horses of Pharaoh, taking it thus: Christ had decked and trimmed her, even as great Princes do adorn their horse bridles, he alludeth, no doubt, to the manner of those Eastern Princes, who used to trim their bridles, & other kinds of furniture for the forepart of their Horses, with sundry kinds of Ornaments, as gold, pearl, precious stones, etc. As we may see in Judg. 8. 21. 26. The King of Midian had Ornaments of Chains of gold, and pearl, etc. about his Camel's neck. Now by this comparison he meaneth, that there was no greater glory nor comeliness in these things, than was in the outward parts and members of the Church.  
Or if we retain the similitude of a woman, it is meant of earrings and Jewels which adorn the face; as we have it in the Prophet, I have decked thee with Ornaments, I put Bracelets upon thine hands, and a chain on thy neck, and I put a Jewel on thy forehead, and earrings in thy ears, and a beautiful crown upon thine head, thus wast thou decked with Gold and silver, and thou wast exceeding beautiful, etc. Ezek. 16. 12, 13. 14.  
Now the spiritual signification is one and the same, according to either similitude. And to the same end must that be referred, when he saith, Thy neck with chains of gold, as may appear in the places of the Judges before alleged. We must know also, that by the recital of the particular parts, doth recommend unto us the whole.  
These rows and chains signify the Ordinances & wholesome Laws of God, which were binding like chains, & directive to guide the Church, as his goodly horse in the battle, Zech. 10. 3. and being managed and guided by Christ she might overcome all her enemies. And all the Ordinances of Christ were as so many Ornaments of Jewels, and chains of gold, to adorn the face and neck of the Church; and also by her conformity and obedience to them, she becomes beautiful in the eyes of Christ, and in the eyes of all his people.  
Hence Observe,  
That the observance of the Laws and holy rules of Christ, do adorn the Saints as pearls and chains of gold do the outward man.  
The doctrines, instructions, and counsels of Christ, received by his Church, are as so many Ornaments unto her, even as Pearls and Jewels are Ornaments in the Bridles of Horses. This is that we have in Prov. 20. 15. There is gold and a multitude of rubies, but the lips of knowledge are a precious Jewel. And again, My Son, hear the instruction of thy Father, and forsake not the Law of thy Mother, for they shall be an Ornament of grace unto thine head, and chains about thy neck, Prov. 1. 8, 9 The observance of the rules of Christ, makes men orderly, gracious, holy, and upright, all which are comely Ornaments unto Beleivers: patience, humility, love, self-denial, these and such like graces are the pearls and Jewels of the Saints.  
Secondly Observe,  
That by the observance of Christ's Laws, the Saints are guided, protected, and made victorious. Hence the Church is said to have her Cheeks comely with rows of Jewels, or Ornaments upon her Bridle, wherewith Christ guideth and directeth her. Thus the Lord saith, that he made Judah as goodly Horses for the Battle, Zech. 10. 3. That is, he hath endowed his people with valour and strength, so that they are as goodly Warhorses, who being managed and guided by the hand of God, should be able to overcome and trample down all their enemies.  
Thirdly Observe,  
That Christ hath not only endowed his people with inward strength and valour, but also with outWard glory and beauty. In the former Verse he compared her unto Pharaoh's Chariot Horses', in respect of her inward strength and vigour, so here in this Verse for her outward deckings and Ornaments, such as is the trimming of the horses Bridles, and such like furniture of gold, pearl, and precious stones. This is also demonstrated in Psal. 45. 13, 14. where it is said, The King's Daughter is all glorious within. That is, she is honourable inwardly, having the heart and inward man adorned with faith, hope, love, etc. and being inwardly endowed with spiritual strength, she is able to withstand her enemies. And it is added. Her clothing is of wrought gold, and she shall be brought unto the King in raiment of needlework, etc. That is, her outward clothing should be of purled works of gold, set with precious stones. This outward adorning of the Saints was figured out by Aaron's Breast plate, wherein there was Twelve precious stones, Exod. 28. 11. And the Garments of the Priests were holy, made of white linen; all which did shadow forth the outward beauty, righteousness, and glory of the Saints.    

Vers. 11.  We will make thee borders of gold, with studs of silver. 
Christ having showed the present happiness of the Church, in respect of her strength and comeliness; he now declareth what should be her future happiness; namely, a further increase of her graces, and some addition of rich Ornaments. She is richly decked already, but her decking shall be yet more and more: she shall have the most excellent Ornaments of gold and silver, which wrought together do set forth each other.  
In the words observe two things.  
First, the maker or framer of these works, We, spoken in the Plural number.  
Secondly, the work thus framed or made, which is considered in two degrees.  

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

We will make, etc.  
By the Plural number we, most do understand of the Father, Son, and Spirit: as in Genes. 1. 26. Let us make man, which is meant of those three in Heaven, the Father the word, and the Spirit, 1 John 5. 7. Hereupon he is called God our maker, Job 35 10. and so the Apostle wisheth, Grace and peace from the Father, Son, and holy Spirit, Rom. 5. 7. And the Apostle speaking of the diversities of gifts, in 1 Cor. 12. 4, 5, 6. saith, that the diversities of gift are of the Spirit, and the diversities of ministries to be of the Lord, that is of Christ; and the diversities of operations, meaning the effectual working of the Spirit, to be of God.  
Again, the effectual teaching and Revelation of the glorious Gospel is attributed to the Father, Son, and holy Spirit, as a joint work belonging to them all.  
1. The Father revealeth the Mystery of the Kingdom: thus Christ tells Peter in Mat. 16. 17. Flesh and blood hath not revealed thus unto thee, but my father which is in heaven, And again saith he in Joh. 6. 45. It is written in the Prophets, they shall be all taught of God, every man therefore that hath heard and learned of the Father, cometh unto me.  
2. The Son likewise teacheth the same glorious Mysteries unto men, and is therefore called the Angel of God's Covenant, Malach. 3. 1. And saith he, No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him, John 1. 18. And therefore is said to be a Teacher sent from God, John 3. 2. And the Lord which speaketh from Heaven, Heb. 12. 15.  
3. The holy Ghost is also a revealer of these Mysteries unto men; hence the Apostle saith, The Spirit searcheth all things, even the deep things of God, 1 Cor. 2. 10, 11. And therefore it is called the Law of the Spirit of life, Rom. 8. 2. The ministration of the Spirit, 2 Cor. 3. 8. the revelation of the Spirit, Ephes. 1. 17. And no man can call Jesus Lord but by the Spirit, 1 Cor. 12. 1. And so for the sending of the holy Spirit, the Comforter, the Father is said to send the holy Spirit. For I will pray the Father (saith Christ) and he shall send you another comforter, etc. And the comforter, which is the holy Ghost, whom the Father will send in my name, etc. John 14. 16. 26. And Christ saith, that he will send the Comforter. john 15. 26. But when the Comforter is come, whom I will send you from the Father, etc. The Father sends the Spirit in Christ's name, and Christ sends him from (or in the name of) the Father.  
Lastly, the Comforter is said to come of himself, joh. 16. 7. Thus it was in the creation of the world, Gen. 1. 1. God, or Elohim created the heaven and the earth. In which place the verb bara, being of the singular number, doth signify the most simple essence of God: and the Substantive, Elohim, being of the plural number, notes out unto us, the Father, Son, and Spirit. So all the works of creation, redemption, calling, glorification, are jointly, and also variously and promiscuously attributed to the Father, Son, and Spirit. So here, we will make, etc. The Father, Son, and Spirit do jointly work in the adorning of the soul. Hence observe,  
First, That works of grace are very glorious works.  
The excellency of the worker sets forth the excellency of the work: God made all things very good at the first: And as for man, let us (saith God) make him in our own image (which phrase in our image, signifieth the unity of the essence of God) now this image was very glorious, and is called the glory of God, Rom. 1.  
Now all the works of God are glorious: The heavens declare the glory of God, and the firmament showeth his handiwork, Psal. 19 1. But much more glorious is the work of grace, or the new creation made upon the soul, which is the renewing of it, according to the image of God, Col. 3. 10. And a changing of the soul into the same image, 2 Cor. 3. 18. This image is a glorious image, and it is a glorious work to frame it upon the soul. This work is so glorious, that it commends the workman and framer thereof; and the worker of this grace is so glorious, that his worth magnifies the works that he doth.  
Secondly, observe, That all our graces, both in the beginnings and increasings of them, are from God. Christ is called the beginner and finisher of our faith, Heb. 12. 2. He is the Alpha, and Omega, the first contriver, and the last finisher of all our work: he that hath begun a good work in us, is the same, that must perfect that work until the day of Christ. Every good gift, as also the increase thereof, is from God, Jam. 1. 17. The Apostle attributes all praise to him, that is able to do exceedingly abundantly above all that we ask or think, according to the power that worketh in us, Eph. 3. 20. It is a magnificent power that worketh in us, and that power only can work abundantly more for us. As our bodies came naked into the world, so did our souls, Ezek. 16. 4. It is the Lord that decketh and adorneth us with grace, vers. 12. 14. It is from Christ we must receive gold to enrich us, and white raiment to  us, Rev. 3. 18. We put on the new man, as garments, which are additions to our nature, given us of Christ; we are poor, it is he that doth enrich us; naked, he cloaths us; deformed, he beautifies us; miserable, he makes us happy: in a word, he works all our works for us.   

Borders of gold, with studs of silver.  
Now we have the work itself commended to us in two degrees.  

1. In borders of gold.  
2. In studs of silver.   
Borders, or rows, the word is the same that we had in the former verse, and signifies an orderly disposition of things, setting of them in frame and order, as in a row.   

Rows of gold.  
The word Zahab is rendered gold, from the clearness 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendour coeli, qui similis est colori auri.  and brightness of the colour of it; for the clearing of the Heavens coming from the North, is like the colour of gold. This showeth the excellency of the matter, from which this form is made, to wit, of gold. Rows of gold: he spoke of rows in the former verse, but here he addeth rows of gold, which implieth an addition and enlargement of grace.   

With studs of silver.  
The word translated studs, signifies some little point or print. fathing, coming of fixing or fasting a thing. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punilum a figendo vel insigendo: plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puncta, Buxt. in lex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek translation readeth it thus, we will make likenesses for thee; with prints of silver. The Apostle useth the word, stigmata, marks; speaking of suffering, he calls them the marks of the Lord jesus, Gal. 6. 17.  
Some understand here by the borders of gold the foundation of a Christians hope, the very ground work of his faith; and the studs of silver to be the superstructure put into the edifice or building, according to that of the Apostle, where he exhorteth the Hebrews not to stay at the foundation or groundwork, but to go on to perfection, Heb. 6. 1. And because we are saved by the foundation, and not by the edifice built thereon, according to 1 Cor. 3. 10. So referring the first to our justification, and the second to our sanctification, as to the fruits flowing from our sanctification; that is, works of sanctification.  
Others understand the words for the increasing of graces, and the bringing of the Saints from glory to glory, 2 Cor. 3. 18. From one degree of grace to another, and this is taken from the nature of Gold, because it will be beat out to a very large substance. And as for the prints of silver, they make it an allusion to that place in Prov. 25. 11, 12. where it is said, a word spoken in his place (or aptly) is like apples of gold, with pictures of silver. As an ear-ring of gold, with an ornament of fine gold, so is a wise reprover upon an obedient ear. Which doth declare unto us, that reproofs well given, and well taken, are as beautiful ornaments unto the Saints.  
Or we may understand it of the glorious Ordinances and graces, that should be dispensed in the times of the Gospel, and how they should far exceed those carnal ordinances under the Law: according to this the Lord speaks in Isa. 60. 17. For brass I will bring gold, & for iron I will bring silver, and for wood, brass, & for stones iron, etc. This was a promise, that the Lord in the days of the Gospel would make all things better, and make a through-alteration of Ordinances; he would demolish all carnal Ordinances, and set up those that are spiritual. We may understand the words to be a promise of a new supply of graces and strength, that Christ would give unto his Church; or of the glorious ordinances and graces dispensed unto the Saints in the days of the Gospel: all those carnal Ordinances of meats and drinks, and divers washings should be turned into a more spiritual administration. The Apostle telleth us that those rites and ordinances under the Law, stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them, until the time of reformation, Hebr. 9 10. The Apostle sums up all legal rites and shadows whatsoever, calling them carnal ordinances, of justifications of the flesh, because they did sanctify only to the purifying of the flesh, freeing of those who used them from legal pollutions: And saith he, these were imposed until the time of reformation: that is, until Christ came in the flesh, who should reform all such carnal rites and ceremonies, with all those legal observations & services, exhibiting the truth and reality of spiritual things signified by them, and by instituting a more holy and spiritual worship. We may take either of the two last interpretations, either of the increase of grace unto the church then present, or of those plentiful measures of grace, and spiritual administrations under the Gospel.  
First, if we take the meaning of the words for an increase of grace, oberve,  
That where ever the Lord gins a work of grace, he doth add new supplies of grace to such beginnings.  
This is that the Apostle was very confident of in behalf of the Philippians: That he that had begun a good work in them, would finish it until the day of Christ, Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith. When God had made the world, he did not cease from exercising his power; but it is still at work for the upholding of the creation: so concerning the work of the new Creation, I mean the work of grace in the soul: Christ doth not only begin this work, or work some small degrees of it, but he doth proceed to maintain what he hath begun, and to increase that which he maintains, and to perfect what he doth increase, carrying the soul from glory to glory.  
2. If we understand the words of those glorious things, that were to be exhibited by Christ in the time of the Gospel  
Observe hence,  
That the Doctrine of faith, and ordinances of the Gospel, with the graces accompanying them, are much more glorious and excellent, than those under the law.  
This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers. 7. unto vers. 11. But if the ministration of death written and engraven in stones, were glorious, etc. how shall not the ministration of the spirit be more glorious. He calleth the law the ministry of death, because the letter killeth, because it doth not communicate an ability to man to keep the same, neither makes any promise of forgiveness unto the transgressor; for tste tenor of it runs thus: Cursed is every one that abideth not in all the things which are written in the law. It convinceth us of sin, and therefore it's called the ministration of death and condemnation: but the Gospel is the ministration of the Spirit, and of life and righteousness; because the Gospel doth not only show the way to life by Christ, but it is accompanied with the power of the holy Spirit, whereby we are raised from the death of sin, and quickened to the life of holiness; and it doth also crown us with righteousness, administering the same unto us by Jesus Christ. Hence saith the Apostle in vers. 10. For that which was made glorious, had no glory in this respect, by reason of the glory that excelleth. That is, all those legal administrations, which had some kind of glory upon them, yet they had no glory comparatively: as the light of a candle shines very bright in the night, but it is obscured in the daytime; so is the light of the Moon obscured by the light of the Sun, so likewise is the glory of the Law obscured by the light of the Gospel, that it seems to have no glory or light at all.  
Indeed the law was glorious in two respects especially.  
1. In respect of the promulgation of it, as the Apostle shows, Heb. 12. 18, 19 There was fire, and blackness, and darkness, and tempest, and the sound of a Trumpet, and the voice of words, etc. The Lord came in great Majesty to give the Law, even as the Kings of the earth do put on their garments of State when they go to enact Laws: but Christ discovered more glory upon the Mount; at his transfiguration, there was Moses and Elias, and the voice of God from heaven, and the appearance of the holy Ghost descending upon him, etc. And hence it is, the glory of Mount- Zion exceeds the glory of Mount- Sinai  
2. In respect of the matter of the Law, it was glorious: it contained the image and glory of God, which at first was stamped upon man's heart, and after written in the tables of stone; but now the Gospel holds forth this image as stamped upon Christ, and so represented to us again. This the Apostle testifies unto us in 2 Cor. 4. 4. saying, Lest the light of the glorious Gospel of Christ, who is the image of God, should shine into their hearts. And Christ is called the express form or image of his person, Heb. 1. 3. This is spoken not only in respect of his divine nature, but also in regard that he is God manifest in the flesh, by whom the glory and righteousness, grace, mercy, goodness, wisddome and power of God is revealed unto us.  
Again the Apostle telleth us, that the glory of the ministration excelleth that of the law, because that of the law is to be done away, and that of the Gospel was to remain, 2 Cor. 3. 11. All those carnal rites and ordinances of the Law were to be abolished; and the Lord promises that in their stead, he will create new heavens, and a new earth: and the former shall not be remembered, or come into mind, Isa. 65. 17. The Lord would so alter and change the state of his Church, that it shall seem to be a new world: and the spiritual excellency thereof shall so much exceed that which was before, that the consideration of the one, shall seem to drown and abolish the memory of the other. The Apostle doth argue the abolishing of the old Ordinances, and the continuance of the new, thus: In that he saith a new covenant (speaking of the promise of God) he hath made the first old: now that which decayeth and waxeth old is ready to vanish away, Heb. 8. 13. That is, the old legal administration shall be disannulled, or abrogated at the coming in of that which is new.  
To conclude, in the times of restauration of the Gospel, all things shall be altered for the better, as in Isa. 30. 26. The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, etc. That is, every administration of the Gospel shall fare exceed in glory and light all those of the Law. And in this respect the Prophet saith, The Sun and the Moon shall be ashamed, when the Lord of hosts shall rule in Zion, etc. Isa. 24. 23. That is, the light and glory of the Sun, and of the Moon shall be darkness in comparison of the light and glory of God, that shall shine in his Church under the Gospel. See also in Isa. 60. 19, 20. where the Lord saith, Thy sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory: thy Sun shall no more go down, neither shall thy Moon withdraw itself, etc. If we understand these words of the first times of the Gospel, then by the Sun and Moon we must understand all legal rites and shadows, which were the lights of those times. But if we understand the last restoration of the Gospel, which shall be after the general Apostasy, and falling away, by reason of the overspreading of the darkness of Antichrist. I say if it be meant of this last restoration, than we must understand by the Sun and Moon all outward and worldly means, whereby God hath conveyed any light unto his people: such outward and worldly means shall cease, and the Lord will communicate light and grace into the hearts of his people, by some higher, and some more spiritual way, than he hath done formerly.  
Thus much for Christ's embracing, commending, and promising unto his Church, wherein he sets forth her excellency in respect of the time then present, and also in respect of the time to come. Now it followeth that the Church doth endeavour to set forth the excellency of her Beloved.    

VERS. 12, 13, 14.  
While the King sitteth at his Table, my spikenard sendeth forth the smell thereof.  
A bundle of Myrrh is my Beloved unto me, he shall lie all night betwixt my Breasts.  
My beloved is unto me as a cluster of Camphor in the Vineyard of Engedi.  
IN the three last Verses, Christ set forth the excellency of his Church, in respect of the time that then was, and also in respect of times that should come after: now the Church in these three Verses sets forth the excellency of Christ, with the excellent effects of all those graces which he had bestowed on her, and that she being so adorned by her Beloved, the odour of his Spirit in her, issued and flowed forth with such a fragrancy, as it did very much delight herself and others with the redolency thereof. The Church doth, as it were, answer her Beloved's commendations of her, by returning the like praises and commendations unto him, as before he had commended her. The Church setteth forth her Beloved Messiah, not barely or simply, but what a one he is to her; that he is one of excellent sweetness and redolency. Now the sweetness of all Christ's heavenly graces unto her, and in her, are set forth to us by three excellent comparisons: towit,  

Spikenard,  
Camphor,  
& Myrrh,   
We have the effects of all his graces and sweetness as our graces from his graces, and our sweetness from his sweetness. And we have the cause of all this, namely, our union and near communion with him, all which is contained in these three Verses.   

Vers. 12.  While the King siteth at his Table, my spikenard sendeth forth the smell thereof. 
In this Verse we have,  
First, Christ's communion with his Church, which is implied by his sitting at his Table with her. This communion is enlarged by the time, While the King siteth, etc.  
Secondly, The effect of this communion, the Church hath her odour by it: My Spikenard sendeth forth the smell thereof. So that Christ hath his communion, and his Church hath her odour.  

While the King sitteth, etc.  
Here we have the Kingly feeding of Christ with his people; his repast or feeding is not expressed in the Text, but necessarily implied: for the words according to the Hebrew, verbatim, run thus: While the King was in his circle (or in his compass) which phrase all 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuivit, circumivit, Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accubitus, icrcularis proprie, in orbem enim antiquitus ad mensain sede bant: Buxt, in Lex.  ludes to the Jewish form of sitting at Table, which was round about, as it were in a circumference or circle. Now by this sitting round, it cannot be meant of Christ sitting alone, but a session with others; towit, with all his faithful guests, that together with Christ do environe this Table.  
The King is Messiah, who is Lord and head over his Church; they that associate with him are the Saints gathered from all parts of the World: the place of their session is at the Table, for that is meant by the round or circle here specified. The Hebrews were wont to sit round, or in a circle, as was said before; an example whereof we have in 1 Sam. 16. 11. when Samuel desired Jesse to send for David his youngest Son, he saith, We will not sit down until he come hither: in the Hebrew it is, Because we will not round until he come hither. That is, We will not sit down to Feast before he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  come. The Table that these sit at is to be considered according to the place, and that is twofold.  
1. The place of Christ's sitting may be meant of Heaven; and if so, than it sets forth the wonderful sweetness of Christ, even whilst he is in the Heavens; then the sense would be as much as if the Church should say, now while the King sits in Heaven, compassed with his holy Angels, and I here on Earth below, there is a wonderful distance between us, and yet his sweet savour cometh unto me; yea, I do smell his sweetness though at a great distance, even as it were the precious spikenard, Myrrh, and Camphor.  
2. We may take it for Christ's feasting with his people while they are here on Earth; of his spiritual Banquet with his Saints, feeding them with his word and graces: for thus he saith, Behold Istand at the door and knock, if any man hear my voice and open, I will come in and sup with him, and he with me, Revel. 3. 20. This spiritual communion that Christ hath with his Church, is called, The Table of the Lord, Mal. 1. & 1 Cor. 10. 21. and it signifies that blessed, sweet, and heavenly communion between Christ and his Church.  
Hence Observe,  
That there is a mutual feasting betwixt Christ and his Church. The unity and communion that we have with Christ is set forth to us, in our sitting down with Christ at his Table, to the end we may partake with him of his spiritual dainties, and heavenly Manna, with which he feeds and refresheth his Saints. It is most true, that we have nothing to invite or welcome Christ, but he sends provision of his own, and comes (as we use to say) at his own cost; he first sends a spirit of faith, a spirit of love, a spirit of holiness, a spirit of humility; and then comes and makes a feast of such provisions as himself sends. Now what ever may be said in the praise and commendations of a plentiful Feast, the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints.  
1. In Feasts there are the chiefest provisions of meat and drink, etc. So in Christ we have the chiefest food in all the World. My flesh is meat indeed, and my blood is drink indeed, saith Christ, John 6. 55. That is, his flesh is that spiritual Manna that came down from Heaven, with which our souls are fed to eternal life. The Crucified flesh of Christ, by which divine justice was satisfied, is the only meat to refresh our souls: what greater rarity is there in all the World for the soul to feed on, than the graces of Christ's spirit, flowing out abundantly upon our hearts.  
2. A Feast hath all sorts of provisions: So Christ is variety of food unto the souls of his people. All the promises are yea, and in him amen, 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people: there is most precious and pure blood to wash away their guilt, there is strength to support them in weakness, there is a Garment of righteousness to cover the shame of their nakedness, a Spirit of truth to lead and guide them into all truth; sweet mercies and consolations to comfort them in all their droopings; Gold, and Pearls, and precious stones to enrich them. In a word, there is a plenitude and fullness of all grace to feed and fill, their empty and destitute souls. And thus we have the Apostle in 1 Cor. 1. 30. lest we should not be too much cast down with our own folly, saith Christ is made unto us of God, wisdom; and for our uncleanness and corruption, he is made unto us holiness and sanctification: and for our misery and bondage he is made unto us redemption. The Spirit of the Lord anointed Christ, and did solemnly design him to be home unto every Saint's condition, and to be made (as the Apostle saith of himself) all things to all men: He was anointed to preach glad tidings to the meek, to bind up the broken hearts, to proclaim liberty to captives: to appoint beauty for ashes, joy for mourning, and garments of festivity and praise for sad and heavy spirits, Isa. 61. 1, 2, 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints, they may feed on him with all sorts and varieties of good things.  
3. In Feasts there is great plenty of Meats and Drinks, and such like provisions, so that none use to go away hungry from a Feast. So there is abundance of satisfaction in Christ; yea, in him is a redundancy and an overflowing of all good things: when Christ giveth his people good things, he gives them in abundance. As for our redemption, the Apostle saith we have it according to the riches of his grace, Ephes. 1. 7. That is, we have a full and bountiful redemption by him. And the glory that Christ gives to his people is called riches of glory, Ephes. 3. 16. And Christ is said, to give us all things richly to enjoy, 1 Tim. 6. 17. And to pour his Spirit richly into our hearts, Titus 3. 6. If Christ gives of his Spirit, he gives abundance of it; if he gives us peace, he gives it in abundance, yea, he fills the soul with good things.  
4. A Feast is intended for joy and rejoicing; So Christ doth rejoice and make glad the hearts of his people: he feeds them with inward tranquillity and joy in the holy Ghost, shedding abroad his own love in their souls. It is true that the world feeds the Saints with the bread of affliction, but Christ gives them to drink the wine of consolation: In the world (saith Christ to his Disciples) ye shall have tribulation, but be of good cheer I have overcome the world, John 16. 33. Hence it is, that the Apostle exhorteth Believers to rejoice, in Phil. 4. 4. Rejoice always in the Lord (saith he) Forasmuch as you have the true cause of joy, you may take it upon good grounds, and therefore I say again rejoice. Christ doth make a feast of triumph and rejoicing with every soul that is brought home unto him, an instance whereof we have in the Prodigal Son, Luke 15. 24. The Father of the Prodigal brought his fatted Calf and killed it, to eat & make merry with his Friends. O what greater joy and rejoicing can there be then that sweet harmony between the soul and God reconciled unto it through Jesus Christ! The soul that was dead is now alive, and that was lost is now found, and sweetly entertained by the Father: what peace and joy is like that which flows from the Spirit of Jesus Christ?  
5. At a Feast there is a meeting of many friends together: So here is a good company at Christ's Table, it is surrounded by Christ and all his faithful Servants. The Father himself is present at this Feast, for saith the Apostle, Our fellowship is with the Father, and with the Son Jesus Christ, 1 John 1. 3. The Saints being united to Christ by faith, have fellowship with him, and by him they are united to the Father, whereby they have communion with him also. The Angels are likewise at this feast, rejoicing with the Saints.  
6. The Master of a Feast doth use to welcome and cheer up his Guests. It was the custom of the Jews to welcome their Guests by pouring out precious Oils upon their heads, as appeareth in Luke 7. 46. & John 12. 3. Hence it is, that David alluding to the Jewish custom, saith, Thou preparest my Table, and thou anointest my head with Oil, Psal. 23. 5. Thus Christ as the Master of this heavenly Feast, cheereth up his Guests by pouring forth the Oil of grace, and of gladness upon the heads of his people, and by filling of their hearts with joy and gladness. Thus we find Christ welcomming of his Church, in Song 5. 1. saying, Eat O my friends, drink ye, drink abundantly, O Beloved. Thus Christ feasteth with his people, and conveyeth all the dainties of salvation unto them; and thus his people come to enjoy Christ, and all his comforts and graces; here they have a Feast of grace, and at last shall come to a Feast of glory.   

My Spikenard sendeth forth the smell thereof.  
Here we have the effect of this communion, My Spikenard sendeth forth the smell thereof. Christ hath his communion with his Church, and his Church hath her odour from that communion.  
spikenard is a very pleasant fruit: Some of the Rabbins think that Nardus was like to Saffron. It seems there was divers sorts of it: One sort is called Nardus celtica, which the Frenchmen call Lawand, and we in a term not far from theirs call it Lawander. Another sort was called Nardus assiria, of which was made an ointment of all others most precious; and (saith Pliny) of all other spices Spikenard is of greatest estimation: the ointment of Spikenard was very precious, which 
Plin. l. 12. cap. 12.  they used to power out and anoint men with; such was the ointment that Mary anointed Christ with, as he sat at Table, and the house was filled with the odour of the ointment, John 12. 3. Mar. 14. 3. This spikenard was very costly and precious, as may appear, in that it grew in India, or in Assyria. And for this most precious oil which was made of this sweet plant of India, it had the nature of a warming, piercing, digesting. The herb itself is hot in the first degree, and dry in the second, whereby it falleth out that it is of an excellent comforting nature, and also repercussive.  
Now under this odoriferous nard, we may mystically understand the most precious gifts and graces of the spirit of Christ, either  
First, as the sweetness of them flows from him, unto the Saints, or  
Secondly, as they are planted in the hearts of his people, sending forth a sweet savour from thence.  
First, we may understand this sweet ointment made of Spikenard, to be meant of Christ's graces in himself, from which a sweet and redolent savour descends down to all his Saints. The words in the original will indifferently bear a double translation, because the letter which is the affix, sometimes formeth the adjective, and so we may translate it thus; that which is of spikenard gave the smell thereof. And so Junius renders the words. According to this translation, the Church praiseth the sweetness of Christ, setting forth how 
Nardinum edit cdorem suum. Jun.  sweet he is unto her: as if she should say, even now while the King my Beloved is sitting in the Heavens, compassed about with his holy Angels, and I here upon earth below; there is a wonderful distance between us, and yet the sweet savour of him cometh unto me: yea, I do smell his sweetness, even as it were the precious ointment made of spikenard, or  
Secondly, We may take the words as they are in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meam nar dus.  our translation, My spikenard, so Arius Montanus renders ●t: And then we may understand the graces of Christ in the Saints, as the fruits of faith, love, and all the sacrifices of prayers and praises of the Saints: these and many such like fruits the Saints show forth by virtue of their communion with Christ. The Apostle in Rom. 6. 3, 4. sets forth this communion of the Saints with Christ, under an elegant metaphor, representing unto us, that as Plants engrafted, do receive moisture, juice, and nourishment from the stock, whereby they sprout out, bud, and bear fruit: so the Saints, being as it were in serted into Christ, do receive vigour and life from him, whereby they walk in the spirit, and become spiritual, holy, gracious, & active in all good works. Now good and gracious works flowing from the Spirit of Christ, are called fruits, which signify not only an issuing from the stock, but the sweetness and pleasantness of them. And thus the Wise man saith, A good name is better than ointment, Eccl. 7. 3. because it hath a good savour with it: And on the contrary, the Israelites said to Moses and Aaron, Ye have made us stink before Pharaoh and his servants: That is, in their credit, good name, and estimation. And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord, but the prayer of the upright is his delight. That thing is most abominable to the Lord, which the wicked think to be most excellent, and whereby they think to be most of all accepted: but the prayers and praises of the godly are delightful in his ears, they have the savour of a sweet odour before him.  
First, observe hence from the first interpretation,  
That the graces which are in Christ, cast a sweet odour and perfume into the hearts of all believers. Ointment and perfume rejoice the heart, saith Solomon, Prov. 27. 9 So all Christ's graces, which are the anointings of the Father upon him, are sweet, rejoicing the hearts of the Saints. Christ was anointed with the oil of gladness above his fellows, Psal. 45. 7. His graces were matter of joy and gladness to himself, and to all his Saints. Christ's love is better than wine, because it revives, strengthens, and refresheth the hearts of his servants. All Christ's graces are very fragrant and redolent, refreshing the senses of the soul; his very word and Gospel is a savour of life unto life, 2 Cor. 2. 16.  
Secondly, according to the latter interpretation, observe,  
That the graces of the Saints are very savoury and delightful.  
Their graces are delightful,  

1. To God.  
2. To Man.   
1. They are delightful to God, as being the fruits of his own Spirit: God loves and delights in none but in himself; but when he communicates any of the graces of his Spirit, they are part of himself, and he greatly delights in them. As a Father delights in his Child, because he seethe part of himself in his Child: so the Lord conveyeth his own grace and image into our hearts, and then delights to see them there  
2. The graces of faith, love, prayer, and praises of the Saints are acceptable to God by the mediation of Jesus Christ. Thus the Apostle saith, his preaching of the Gospel was unto God a sweet savour of Christ, in them that are saved, and in them that perish, 2 Cor. 2. 15. He alludeth to the ointment of the Priest, and the sweet incense which they offered unto the Lord. And David prayeth, that his prayer might be directed before the Lord, as incense, Psal. 141. 2. He meaneth such incense or perfume, which was a confection of sweet spices, made after the Art of the Apothecary, pure and holy, and was by the Priests burned upon the golden Altar, every morning before the Lord, Exod. 30. 34, 35, 36. Which Incense was a figure of the prayers of the Saints, acceptable to God, through the mediation of Jesus Christ.  
And thus it is said of Noah's burnt-offerings, which he offered, after the deluge of waters ceased, that the Lord smelled a savour of rest in them, Gen. 8. 20. And Christ is called that Angel that stood before the Altar, having a golden Censor, and there was given unto him much incense, that he should offer it, with the prayers of all Saints upon the golden Altar, which was before the Throne, Rev. 8. 3. That is, Christ the Angel of God's presence, who had a golden Censor, as the High Priest had, to offer Incense, Heb. 9 4. unto whom was given much incense, like those sweet spices which the Priests burnt upon the golden Altar, Exod. 30. 34. which he was to offer with the prayers of the Saints, mingling the sweet odour of his own merits with their prayers, and so offering of them up upon the golden Altar, to wit, his own self, which was figured out by that golden Altar upon which Incense was offered, Numb. 4. 11. and overlaid with gold, Exod. 30. 3. And thus he makes our prayers acceptable unto God, that he smells a sweet savour in them.  
2. The graces of Christ's spirit in the Saints, are not only savoury and delightful to God by Jesus Christ, but they are savoury to men also. To this purpose tends that of the Apostle Peter, when he exhorts us to have our conversation honest among the Gentiles, that they which speak evil of us, as of evil doers, may by our good works which they shall see, glorify God in the day of their visitation, 1 Pet. 2. 12. This odour is bonae famae, the savour or smell of a good name: for a good name is better than ointment, Eccles. 7. 3. And this the Apostle calls pure religion, and undefiled before God, even the Father, to visit the fatherless and widows in their adversity, and to keep ourselves unspotted of the world, Jam. 1. 17. And the Apostle Paul willeth u● to walk wisely towards them which are without, Coloss. 4. 5. That is, we should walk in-offensively towards them, giving of them no offence, but rather to win them by a sweet, holy, and godly conversation.    

VERS. 13.  A bundle of myrrh is my beloved unto me, he shall lie all night betwixt my breasts. 
THe Church having praised her Beloved for his graces bestowed on her: She now declareth farther how delightful, and how really welcome Christ is to her: And lest any should think it vainglory for her to commend her own graces, she now showeth by what means she became so sweet and savoury: she plainly declares, that it was not of herself; but saith she, my beloved is unto me a bundle of myrrh, etc.  
In this verse we have,  
First, The Church's declaration of her Beloved's sweetness.  
In which Declaration consider,  

1. A note of propriety; My beloved is unto me.  
2. Of her affection; Beloved.  
3. Of Christ's sweetness, expressed by a bundle of myrrh.   
Secondly, we have Christ's entertainment from the Church; he shall lie and lodge with her.  
This is amplified by two adjuncts.  

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

A bundle of myrrh is my beloved unto me, etc.  
A bundle of myrrh: Myrrh is an odoriferous tree, and saith Plyny, it sweateth out a sweet gum called 
Plin. lib. 12 cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit, colligavit: Vnde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasciculus, eculus.  stacte, which is preferred before all others. This gum is also called myrrh, from the tree whereon it grows: it is gathered and bound up in bags; and though the word in the Hebrew be rendered a bundle, yet according to the nature of myrrh, it being a gum or liquid thing, it may be more aptly called a bag of myrrh. so the word is rendered, Prov. 7. 20. A bag of money. And in Gen. 42. 35. A bundle of money. The word may indifferently be used for any thing that is made up in a bag or bundle.  
As for this Myrrh, it is an Indian Tree, and it is very sweet of smell; and leniter amara, meanly, or somewhat bitter in taste, as the Naturalist writeth, and of the second degree hot and dry, and of a preserving nature, & it is reckoned of God for one of the most prinpall & chiefest of spices, Exo. 30. 23. which holy ointment figured out the graces of Christ, and the graces of the Saints. Christ is said to be anointed by the Spirit, Isa. 61. 1. And with the oil of gladness, or of grace, Ps. 45. 7. And the Saints have an unction from the holy one, 1 Joh. 2. 20. This was one of those precious things with which the wise men honoured Christ at his birth, Mat. 2. And it is of much use for embalming; for which cause Nicodemus in John 19 39 doth mix myrrh with Aloes, for the embalming the body of Jesus. Hereby the Church declareth how sweet and comfortable Christ is to her, and how well pleased she is with all his dispensations, and that he is always as a sweet odour unto her heart.  
A bundle, or bag is for to keep safe those things which are in danger to be lost: As the soul of my Lord shall be bound in the bundle of life with Jehovah, 1 Sam. 25. 29. And thus Job saith, his iniquities are sealed up in a bag, Job 14. 17. And when Christ wisheth his Disciples to get an heavenly treasure, he saith, provide yourselves bags which wax not old, Luk. 12. 33. And for those things we lose and waste, we are said to put in a bag with holes, Hag. 1. 6. Now this denoteth the Church's care to enjoy and possess Christ, with all his graces and communications, and with the benefits of his death and resurrection: all these are bound up safe in a bundle, or bag; she is careful that she lose not the sweetness or virtue of any of the graces of her Beloved: and these are all safe in Christ, as bound up in a bundle.   

My beloved.  
Christ having called the Church his love, vers. 9 Here the Church returneth the same Epithet to him again, and calls him her Beloved: not that she first loved him, but he loved his Church, and gave himself for her, Ephes. 5, 25. Whereupon she loveth him again, because he loved her first, 1 John 4. 10.  
The Hebrew word, Dod, well-beloved, is written with the same letters that David, whose name signified Beloved, he was a figure of Christ, and his Father after the flesh, Rom. 1. 3. And Christ is called David, Jer. 30. 9   

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

He shall lie all night betwixt my breasts.  
He shall lodge, or he shall abide: The word lun, which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pernoctare.  signifies to lodge, or stay all night, is of the future tense, which yet frequently in the Hebrew bears the signification of the time past. And though the word properly signifies a night's lodging, or abiding, as in Gen. 28. 11. yet it is used for a longer continuance, as in Psal. 49. 12. Adam lodged not in honour: that is, he stayed no long time in honour. And in Psal. 25. 13. his soul shall lodge in goodness: that is, it shall continue in goodness, And in Psal. 55. 7. I would lodge in the wilderness, That is, I would remain in the Wilderness. This denotes unto us the Churches desire, that Christ might continue and abide with her, that he might lie down, and settle his abode with her for ever.  
Or we may understand it for the adjunct of time, to wit, All night, etc. the night commonly signifieth the time of darkness and affliction, it being the time of solitariness and meditation, as in Psal. 77. 3, 4. 6. & Psal. 63. 7. And so in Isa. 26. 9 With my soul have I desired thee in the night; yea, with my spirit within me, will I seek thee early. That is, in the greatest fears and dangers, I have made my address unto thee. That noteth, that Christ with his consolations, should be her continual joy and comfort, whom she would rest on in the times of the greatest tentations and troubles.   

Betwixt my Breasts.  
The Hebrew word that signifies a Breast, or Pap, is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma, a Child. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit, quia mammae effunduns lac.  derived of a Chaldae word, that signifies to pour out, because Milk is poured forth from the Breast. The Church seemeth to allude to the manner of women and Maids, who were wont to wear betwixt their Breasts, or in their bosoms, Nosegays, as we call them, made of very odoriferous and sweet smelling flowers, of which they made great account, esteeming of them as a principal part of their Ornaments. So the Church here finding and feeling her well-beloved to be so sweet unto her, saith, that he is as a bundle of sweet Myrrh, and that she will set him in her bosom, even between her Breasts, and there he shall remain, that she may always smell his sweetness. She showeth also of what great account Christ was to her, that she would place him so nigh her heart, as it were, as between her Breasts; that as the Apostle saith, Christ might dwell in her heart by faith, Ephes. 3. 17.  
Or the Breasts may signify the ministry of the Church, feeding of the Saints with the sincere milk of the word, that they may grow thereby, 1 Pet. 2. 2. According to this the Prophet saith, Rejoice ye with Jerusalem, etc. that yes may suck and be satisfied with the Breast of her Consolations, that ye may milk out, and be delighted with the abundance of her glory, Isa. 66. 10, 11. According to this Interpretation the Church declareth how exceedingly she should be nourished and fed by the sweet administrations of Christ unto his Church; and that she should be spiritually nursed with her, and receive abundance of consolation from her, being nourished together by the doctrine of the Gospel of Jesus Christ. Let us take a few Observations from hence.   

A bundle of myrrh, etc.  
Myrrh you heard was very sweet in smell, but better in taste, and it was a precious ingredient in the holy Oil.  
Hence Observe,  
First, All the dispensations of Christ are very sweet and savoury unto a believing soul. There is such a kind of complacency, or well-pleasedness in the hearts of the Saints, that they do as it were acquiesce and rest well pleased in his grace and goodness. It is true, Christ is in this world a kind of a bitter sweet unto his Saints, as I may so say: but his sweetness doth swallow up all his bitterness: his bitterness is in the lowest degree, but his sweetness in the superlative, so that let his dispensations be what they will, his Saints are never weary of him; yea, they take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for his sake: and when they are weak in themselves, than they are strong in him, and more than conquerors, as saith the Apostle. And thus Christ is welcome to the Saints upon any conditions whatsoever: Let him come with a smile or with a frown; with a rod or with sweet embrace; in what shape soever he represents himself, he is accepted of them. Thus it was with Peter, Lord, if it be thou (saith he) bid me come unto thee on the water: So it is with the Saints, they refuse not to venture, even upon the Boisterous waters to go unto Christ. When Samuel told Ely of judgement to come upon his Family. It is the Lord (saith he) let him do what he will. So David, I was dumb and opened not my mouth because thou didst it, Psal. 39 And Job, Though he kill me, I will trust in him. Hence it is that the Children of God, though they walk in darkness, and have no light at all, yet they will trust in the name of the Lord, and stay themselves upon their God, Isa. 50. 10. Though Christ be like myrrh, somewhat bitter in taste, in respect of the amarulency and bitterness of trouble, tentation, and the Cross, yet he is also sweet, like a bundle of myrrh, refreshing the senses of the soul, yielding of them abundance of sweetness and satisfaction.  
Secondly Observe,  
That all our comforts in Christ are very sure comforts. All his graces, goodness and sweetness is as a bundle, or bag of myrrh, bound up safe for us. Hence the Apostle saith, there is laid up for him a Crown of righteousness, 2 Tim. 4. 8. It was kept sure for him, yet was treasured up for him, as we use to treasure up Jewels and precious things. So the Apostle Peter saith, our Inheritance is reserved in Heaven for us, 1 Pet. 1. 4. These things are kept sure and certain for us, they are not given to us, as grace was given to Adam, who might lose it at his pleasure; but we are kept by the power of God through faith unto salvation, Vers. 5. Hence it is, the Covenant of grace and of eternity is called, The sure mercies of David, Isa. 55. 3. So are all things we have in Christ, very sure and safe; our comforts in him are sure comforts, our peace a sure peace, our joy a sure joy, and the sweetness and redolency of his graces are sure unto us, they are in him as myrrh bound in a bundle, or put into a bag which cannot be lost.   

My Beloved.  
Christ having called his Church, his Love, here she returns the same Epithet unto him again.  
Hence Observe,  
That the Saints return love to Christ, for his love first manifested unto them. Thus we have the Apostle, We love him because he loved us first, 1 John 4. 10. The flame of Christ's love warming of our hearts, doth kindle a fire of love burning toward him again. The Trumpet of his goodness doth cause his people to echo back praises unto him. If first he love us, we then can love him; if first he praise us, we then can praise him; if he go before and draw us, we shall follow after. Then let us eye Christ loving, exalting, and praising of us, that so we may abundantly love, exalt, and praise him.   

My Beloved is unto me.  
The Church doth apropriate the sweetness of Christ unto herself.  
Hence Observe,  
That the Saints do apply all the benefits of Christ unto themselves in particular. We have an example of this in the Apostle, when he saith, Christ loved me and gave himself for me, Gal. 2. 20. He applieth the benefits of Christ's death to himself in particular. And Thomas, my Lord, and my God: and Job, my Redeemer: and David useth this word of propriety eight times together, in Psal. 14. 2. The Lord is my rock, and my fortress, and my Deliverer, my God, my strength, in whom I will trust, my Buckler, and the horn of my salvatian, and my high Tower.   

He shall lodge.  
He shall continue and abide with me.  
Hence Observe,  
That those that have once felt the goodness of Christ, de sire always to enjoy the same. This did something appear in the Jews that followed Christ; when Christ told them of the bread of life, they cried, Lord evermore give us of this bread, John 6. 34.   

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

He shall lodge all night betwixt my Breasts.  
If we take that Interpretation as alluding to those that wear Nosegays in their bosoms, that they may smell the sweetness of them: by which is signified the great esteem the Church hath of Christ.  
Then Observe,  
1. That the Saints have a high account and esteem of Jesus Christ. They place him between their Breasts, near their heart; nay, in their hearts: so saith the Apostle in Ephes. 3. 17. That Christ may dwell in your hearts by faith. Christ hath the heart for his entertainment in the Saints, he is set in the highest part and top of all their affections. It is true, that worldlings slight, scorn, and cast Christ at their heels, as it were; yet all the Saints do magnify him, and account him very precious, they give him the highest room in their soul, and do, as it were, make him Commander there in chief. And as for carnal men, who mind earthly things, they have nothing but carnal joys, and carnal comforts, and carnal enjoyments, these and such like lodge all night between their Breasts, these take up the best rooms in their souls; but the Saints delight that Christ and his holy Spirit, and all the operations thereof, should lie all night between their Breasts, that these should dwell, and operate in their hearts.  
Secondly, if we take the latter interpretation, that these Breasts should be meant of the ministry of the Church, feeding and refreshing of the Saints with the sincere milk of the word, than it yields us this Observation.  
2. That Christ's ministry in the Church, is a very sweet refreshing, nourishing ministry. The Members of Jerusalem might suck and be satisfied with the Breasts of her consolations, and be delighted with the abundance of her glory, Isa. 66. 10, 11. The Saints may be spiritually nursed and cherished by one another. Thus the Apostle tells the Thessalonians in 1 Epist. Chap. 2. Vers. 7. But we (saith he) were gentle among you, even as a Nurse cherisheth her Children. That is, we were so tenderly affected towards you, as a Nurse which beareth with a froward Child, that we might cherish and nourish you, by imparting unto you the Gospel of Christ: Because (saith he in Vers. 8.) ye were dear unto us. And thus the Apostle tells Timothy, that he should be a good minister, nourished up in the words of faith, 1 Tim 4. 6. And the Saints are abundantly comforted and refreshed in the Church's Consolations, as in Psal. 36. 8. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the River of thy pleasures. And in Psal. 65. 4 We shall be satisfied with the goodness of thy house, even of thy holy Temple. By goodness he meaneth good things, by which good things we may understand the principal of all good things, namely, the holy Ghost; for that which is called good things in Mat. 7. 11. is called the holy Ghost, in Luke 11. 13. So that the ministry of the holy Ghost is that which refresheth and comforteth his Saints. It is not the ministry of men, or of humane wisdom, that yields the Saints so much comfort and refreshing, but the ministry of the holy Spirit, the ministry of life and righteousness, when Christ holds out unto us the Breasts of joy and consolation.    

Vers. 14.  My Beloved is unto me as a cluster of camphor (or Cypress) in the Vineyards of Engedi. 
The Church goeth on in commending her Beloved, and the graces she receiveth from him, comparing him to another sweet smelling thing: as before she had resembled him to spikenard, Vers. 12. and to myrrh, Vers. 13. So here to the sweet berries or clusters of the Cypress Tree.  
In the words observe,  
1. A declaration of Messiah's sweetness, he being compared to camphor or cypress.  
This sweetness of his is amplified,  
First, by the quantity, it is a cluster of camphor.  
Secondly, by the place where it is to be had, in the Vineyards of Engendi.  
2. A note of propriety; My beloved is unto me, etc. as in the precedent verse.  

A cluster of Camphire.  
Camphire is a sweet gum, and for smell much like unto Spikenard: Cyprus is a tree, whose fruit groweth in clusters, and is very sweet. The Hebrew word Caphar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Texit, operuit nomen significat expiatio, re demptionis pretium, Exod. 21. 30.  from which Camphire, and also Cyprus seemeth to be derived, signifieth to cover, or plaster over, Gen. 6. 14. The cover which was laid upon the Ark, is set forth by a word derived from this, and it is applied to the covering or appeasing of an angry countenance, Gen. 32. 20. To pacify wrath, Psal. 78. 38. It is also used to signify propitiation, favour, and mercy, as in Deut. 21. 8. It is often used to expiate and purge away uncleanness, and to make atonement. Thus it was applied to things under the Law, see Levit. 16. 33. and 23. 27. This may note unto us the sweetness of Christ's redemption, and the fruits of his death, whereby he became as a cluster of redemption unto his people; for as a cluster consisteth of many berries compact together into one bunch, so the redemption of Christ hath all mercy, grace, and love compacted together: there is no grace, but it is in the cluster of man's redemption; as mercy, justice, power, wisdom, love, and free grace, all these are gloriously manifested in the work of our redemption.  
Now all the graces of our redemption in Christ have a fragrancy and a sweet odour with them, they are likea cluster of camphire for their sweet odoriferous smell, whereby the Saints are continually refreshed and comforted.   

In the Vineyards of Engedi.  
Engedi was the name of a place in the Tribe of Judah, appeareth, Josh. 15. 62. It should seem to be a City famous for sweet smelling trees, and of a very fruitful soil, for Gardens and Vineyards. This City Engedi, was sometimes a place of safeguard and defence unto David, when he hid himself from the fury of Saul, as in 1 Sam. 24. It was called Hazazon Tamar, 2 Chron. 20. 2. where Jehosaphat prayed, and was delivered from his Enemies. It was also a place full of rocks and wild goats, adjoining to the Sea-cost. This noteth unto us the great victories which the Church obtaineth by Christ: he hath brought a full redemption unto his people, and will give them victory over all their enemies.  
The word Engedi 〈◊〉 or Gnen-gedi, is a compounded 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word: the first part signifieth an eye or fountain; the latter part of the word signifies a Kid, or a company: hereof it was that Leah's adopted son Gad took his name, which signifies a troop, or company. Considering the rocks and wild Goats in the bounds of Engedi, here may be an allusion from those young Goats, who from the Rocks, would not only cast their eyes upon the Fountains below, which were their watering places; but also upon the Vineyards, desiring to root up and spoil the Plants there. But as the owners of the Vines would wall and fence their Vineyards in such a manner, that these Goats or Kids, which longing and bleating after the pleasant plants, could not come to spoil them: even so it is with the wicked persecutors of the world, they may see and cry after the Saints, and much desire their destruction: but Christ the owner of this Vineyard hath set a hedge about his Saints, as he did about Job, so that Satan could not touch his soul: and Christ himself is a wall of fire round about his Church, Zech. 2. 5. where the holy Ghost alludeth to the practice of Travellers in the Wilderness, who surrounded themselves with a fire, and did thereby fray away the wild beasts, and kept them off from annoying them: Christ is such a defence unto his people, and therefore they must needs be in great safety, who have such a defence, notwithstanding all the attempts of the wicked against them.  
As for these words of propriety and affection: My beloved is unto me, etc. Having spoken of them in the precedent verse, I shall not repeat them again but shall only give you two or three Observations from this verse.  
First, Observe,  
That redemption by Christ, and the fruits thereof are very savoury and delightful unto the Saints. The pardon of sin, and reconciliation with God through Jesus Christ, with that spiritual peace flowing from thence, with all those heavenly graces that follow and accompany this redemption; these cannot but be very delightful and precious unto the Saints, yea, and much more precious and sweet then all camphire, and Cyprus trees are unto any worldly sense. Here is, as it were, a cluster of graces compacted together, and that do shine forth together most gloriously, being the very life of a Christians joy and comfort. In our redemption there is, as I said before, a cluster or heap of mercies and graces compacted together, as rich mercy extended to the vessels of mercy, the Sts are made vessels of mercy, & by redemption, these vessels are filled full of mercy, mercy is manifested upon them. There is also rich love in our redemption, in that the Father gave his Son to death for us: and the Son also gave himself, and laid down his life for us; greater love than this was never shown by any.  
Again, Free grace doth exalt itself in this work also; for we were bought with a price, & that not with our own, but with the precious blood of Jesus Christ.  
In a word, in our redemption all the attributes of God shine forth most gloriously; as for justice, it is honoured, because it is satisfied: and for mercy, it is enlarged, and hath a portion aswel as justice: his power is magnified in effecting such a glorious work, and his wisdom in finding out, and in contriving, and in finishing the work of our redemption. Here are graces compact together, even as clusters of berries on the Cyprus tree: Thus Christ is sweet to his Saints, in redeeming and saving of them; he is like a cluster of camphire, or of cyprus.  
Secondly, observe,  
That Christ will be a safeguard and shelter for his Saints in the midst of the greatest dangers.  
Wicked men may look down from their mountain, and behold the Saints in Christ's vineyard, and desire much to spoil those tender plants, but Christ will be a wall of defence unto them. Thus David declareth the Lord to be his defence, and he expresseth it nine times together, in Psal. 18. 2. The Lord (saith he) is my rock, and fortress, etc. Two names of a rock are in this verse; the first is Selaugh, a firm stony rock; the latter is Tsur, a strong or sharp rock: he is saith he, My deliverer, my God, my strength in whom I will trust, my buckler, and the horn of my salvation, and my high tower.  
A horn signifieth power and strength, Psalm. 92. 11. and therefore they signify the great Monarches and Kings of the world, Dan. 8. 21. An high tower hath its name in Hebrew Misgah, which is an exaltation; that is an high Tower or Fort, wherein men are protected from danger and invasion: and he adds, my refuge, that is, saving me from all wrong and violence of men: And this is that which Christ hath promised to his Sains, never to leave them, nor forsake them, Heb. 13. 5.  
There are no less than five negatives in this place, to strengthen and confirm our faith in the truth of the promise: And it is, as if he should have said, I will in no wise, whatsoever come of it, at any time forsake thee, mine eye shall be still over thee, and I will watch over thee for good continually. So the Lord promiseth to be with his people in the greatest danger, when they pass through the water, and when they walk through the fire, Isa. 43. 2. Fire and water are two most devouring Elements; good servants, but bad masters, as we say; and therefore here they are put for all other perilous and dangerous kinds: Christ will save and deliver his people from them all. We read, Dan. 3. 25. That the three children were cast into the fiery furnace: but what said the Tyrant? I see four (saith he) and the fourth is like the Son of God. And in all probability it was so, it being usual under the Old Testament for Christ upon some weighty occasions to appear in humane shape. Thus Christ will be with his people in the furnace of affliction, and either he will preserve them in, or deliver them out of trouble; he will so sanctify affliction, that it shall prove a very blessing unto them.  
3. From the note of propriety, my beloved is unto me, etc. Observe,  
That the Saints only have the right feeling and sense of Christ's sweetness.  
They only are redeemed and sanctified by Christ, they alone feel the free remission of sins, and reconciliation with God through Jesus Christ: from whence ariseth this sweet refreshing peace and spiritual joy in their souls. The men of the world do smell the sweet savour of many earthly things, and do abundantly delight in them; but this divine and spiritual sweetness of Christ they do not smell.  
This is no great wonder neither; for let the sun shine never so bright, and yet he that is blind cannot perceive it. So let him that is without sense of smelling come among sweet savours, yet he smelleth no sweetness at all: Thus Christ is preached abroad in the world, and he is as it were a box of precious ointment poured forth; but yet for all this, the men of the world are so stuffed with the stinking savours of carnal lusts, which seem more delightsome unto them; as that they cannot smell any spiritual sweetness in Christ at all: so that when the Saints are exceedingly moved and taken with the sweet savours of Christ, yet others are nothing taken with those spiritual savours and that because they savour not the things of God. Then the Saints only are perfumed with Christ's sweetness, so that their hearts for love of him do despise unclean lusts and carnal pleasures, aspiring unto the heavens in their souls, where Christ is, who is their happiness, their joy, and their treasure, whom they fix, as it were, a bundle of sweet myrrh between their breasts, and do smell a sweet savour in his redemption and mediation, even as a cluster of camphire in the vineyards of Engedi. Thus much for the commendations of the Spouse concerning her Beloved.    

VERS. 15, 16, 17.  
Behold, thou art fair my Love: behold thou art fair, thou hast doves eyes.  
Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.  
The beams of our house are Cedar, and our rafters of fir.  
CHrist and his Church having already mutually commended each other: now again they do renew the praises one of another, and that more succinctly than before. For this commendations Christ beginneth, and the Church followeth after.  

1. Christ commendeth his Spouse, vers. 15.  
2. The Spouse praiseth her Beloved, vers. 16.  
3. We have a conclusion of praise jointly between them both, vers. 17.   
First, Christ commendeth his Spouse: his Eulogy is laid down,  
First, By way of preface or introduction, and this is twofold:  

1. By a word of attention; Behold.  
2. By a love-title; my love.   
Secondly, we have Christ's assertion of his Spouse, and that is double; thou art fair, thou art fair.  
Thirdly, this assertion is enlarged by a comparison; thou hast doves eyes.  
Or we may take it for Christ's commending his Spouse for her properties.  
First, for her beauty, as she was made glorious in him, and without spot; thou art fair, etc.  
Secondly, For her spiritual chastity; thou hast doves eyes.  

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

Behold, thou art fair, my love, etc.  
The Scripture useth this word behold, when it would stir up the minds of men to consider some rare some excellent or wonderful matter: As, Behold a virgin 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yew, ecce, adverbium demonstrandi, usurptur in rebus motabilibus.  shall be with child, etc. And, behold the day of the Lord, shall come.  
To behold, in its proper signification, is to look on a thing with our fleshly eyes; but it is used to signify a due consideration, or a due regard of a thing; as, Behold therefore the beautifulness and severity of God, Rom. 11. 12.  
Sometimes the word is taken by way of derision, as in Gen. 3. 22. where God saith concerning Adam, behold the man is become as one of us: but this is least of all meant in this place.  
Again, the word behold is taken by way of asseveration, to assure us of the truth of a thing. And thus it is used here; for the Church being sensible of her blackness and deformity in Vers. 5. Christ comforteth her against that deformity which she saw in herself, by telling her that she was the fairest among women, Ver. 8. but now to assure her of the truth and certainty thereof, he doth preface his commendations with this word of asseveration, saying, Behold thou art fair, etc.  
Lastly, Behold is prefixed to such phrases, by which the Lord would raise up our thoughts to the highest pitch of attention and admiration, to quicken us against our dull and misgiving hearts. The Saints many times think worse of themselves, then happily Christ would have them, and they are hardly drawn to believe that Christ hath made them so glorious and so happy, as he hath done: now that Christ might raise the hearts of his people against such misgiving thoughts, he doth rouse and stir them up by this note of attention, Behold, thou art fair, etc.  
So this word of attention, Behold, notes unto us three things.  
First, how backward and slow of heart we are to believe the things of-Christ, & how dull we are at the best; so that we always stand in need of being quickened and roused up by such a word of attention as this, Behold, etc. Hence it is that the Apostle exhorts Timothy to stir up the gift of God that was in him, 2 Tim. 1. 6. where the word stir up signifieth to stir up fire, or to give life to fire; as fire burneth under ashes, and is revived, or rekindled 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to vivify and put fire.  by stirring up. This notes unto us, that the gift of God is as it were a certain flame kindled in our hearts; but our natures are as the ashes which are ready to cover and choke this fire in us, and the flesh, and the Devil go about to put it out, and therefore we on the contrary should labour as much as in us lies, to cherish and keep it burning. In this metaphor the Apostle seemeth to allude to the type of the Priests under the Law, who were to cherish the holy fire on the Altar, that it might not go forth: thus our faith and other graces must be blown and stirred up: and however we may have the graces of Christ in respect of the habits of them, yet we should stir them up unto their acts, else they may lie dead in us, as fire covered with the ashes. Christ would raise our hearts from earthly things unto those that are heavenly, from worldly glory unto that which is divine, and from carnal joy unto spiritual delight. Christ had told the Church before that she was beautiful, but lest her dull and misgiving heart should not believe it, he adds, Behold, thou art fair, etc.  
Secondly, It is a note of wonder and admiration, as Behold a Virgin shall be with Child. What greater wonder can there be, then for a Virgin to conceive and bring forth a Son? So here, Behold thou art fair: this must needs be a wonderful thing that she that was black and deformed, should be thus beautiful and fair, and that her natural deformity should be covered with a supernatural comeliness; this is an admirable thing indeed, and well may it be prefaced with a note of admiration, Behold thou art fair, etc.  
Thirdly, it importeth to us an assurance of our spiritual beauty: for this word Behold is a note of asseveration, as I said before, to assure us of the truth of the thing. Our hearts are apt to misgive us, and very unapt to believe the bounty and goodness of Christ; we can hardly think he will bestow such glory and happiness upon us as he hath promised: now that he may take us off from this unbelief, he doth declare it to us by this asseveration, Behold thou art fair, etc. Thus much for the word of attention, admiration, and asseveration: the next thing in the Preface followeth, which is his love title unto his Spouse.   

My love.  
The same word is used here, as was in Vers. 9 and it signifieth a familiar, a fellow-friend, a companion: it hath its name of feeding and conversing together. And thus Christ declareth the reason of that intercourse of love between him and his people, saying, I have called you friends (not Servants) for all things that I have heard of my Father, I have made known unto you: And saith he, you are my friends if you do whatsoever I command you, Joh. 15. 15. Now in that Christ doth so often give unto his Spouse, this sweet and lovely title of friend and love, and the like: it manifests unto us his sweet, everlasting, undying affection unto his Saints, by which he is one and the same to his Church for ever.  
Hence Observe,  
That Christ's love unto his Saints is an everlasting and an undying love. Christ's love is eternal and everlasting: a love that never decays or waxeth cold, like the stone 
Jul. Solin. in Polyhist. cap. 12.  Albestos, of which Solinus writes of, that being once hot, it can never be cooled again. The love of Christ towards his Saints is like a Fountain ever flowing, and never dried up, or like the sacred fire which never went out. The love of Christ (whose gifts and calling are without repentance, Rom. 11. 29.) is an undying affection that never will decay. Hence saith he in Jer. 31. 3. I have loved thee with an everlasting love. And in another place, With everlasting kindness will I have merry upon thee. Though the Saints offend Christ often, yet he loves them still, he only purges them and heals them of their spiritual maladies, which cannot be done without some smart; but he doth not a whit lessen or detract his love from them. Though his people come upon him every day for new supplies, yet his goodness is never wearied or tired out; yea, though thousands, millions of his Saints press upon him at once, yet he hath for them all, and the Fountain of his love and grace is never emptied. O what a whetstone should this be to our Spirits? and how should this flame of Christ's eternal love towards us kindle a fire of love in our hearts towards him again? Nothing doth more concilliate and attract love, then love itself: it would be horrible ingrateful in us, not to spend and be spent for him that hath loved us so much as Christ hath done; certainly if love do not draw us unto him nothing will. The acts of Christ's love are the cords wherewith he draws souls unto himself, I drew them with cords of love, saith he, Hosea 11. 4. And I drew them with loving-kindness, Jer. 31. 3. Nothing will draw us unto Christ effectually, if love will not. Thus much for the Preface, the Proposition followeth.   

Thou art fair, thou art fair.  
The word Japhah, signifies fair or beautiful, not only 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulcer, elegans, venustus, decorous fuit.  in colour, but in comely proportion and elegancy, such as draweth love and liking, as you heard in Ver. 8. The Church is called fair by reason of the graces, and the spiritual beauty of faith, hope, love, patience, wherewith Christ hath beautified her.  
The doubling of the word increaseth the signification, it expresseth the superlative degree, it is an usual Hebraisme to express that which doth excel by the doubling of the word, as fair, fair, that is, most excellent and very fair, for it doth express the vehemency of the mind, when the Speech is so doubled. Sometime we use the same form of Speech even among ourselves, when we would most of all vilify one, we say, he is naught, he is naught, as Solomon saith of the buyer, Prov. 20. 14. In like manner, when we would express something most rare and excellent, we use to say, it is excellent, it is excellent. Even thus the Lord Jesus commendeth the beauty of his Church to be most rare, excellent, and transcendent, that which can hardly be uttered with any words. And thus Christ praiseth the excelling beauty of his Church, not only to comfort her with all the members thereof, that neither the whole, nor the parts of the whole, should be discouraged with their blackness and deformity, but also to declare thereby, that she is not only fair but excellent, transcendent, and wonderful fair and glorious in his sight.  
Hence Observe,  
That the Saints excel in beauty and are most amiable in Christ's sight. It must needs be so, for Christ is made unto them of God, Wisdom, Righteousness, Sanctification, and Redemption. Wisdom for covering their ignorance, Righteousness for bearing their iniquity, Sanctification for making them holy, Redemption for her full and absolute Salvation. Although the Church be black, and there be many deformities and spots in the Saints, while they are here, yet Christ beholdeth his people according to those comely graces and virtues of faith, love, hope, patience, and the like, wherewith he himself hath decked them: and he doth not so much regard their spots and deformities, because he hath by his sanctification and cleansing, washed them all away, and made his Church glorious to himself, not having spot or wrinkle, Ephes. 5. 26, 27. He will cleanse us, by the washing of water, by the word: it is a promise of free justification and sanctification by faith in Christ. And the Apostle John tells us, That the blood of Christ washeth us from all sin, 1 John 1. 7. That is, from the guilt of all sin, and also from the filth and stain of sin. And Paul in Tit. 2. 14. he hath purified unto himself a peculiar people. That is, he hath separated and consecrated a people holy for himself, zealous of good works. And Christ's blood purgeth our Consciences, Heb. 9 14. Now in that Christ hath washed and purged his Church, he hath demonstrated the greatest love and liking unto her; according to this we have an expression in Revel. 1. 5. where the Apostle saith, that he hath loved us, and washed us in his blood. The greatest demonstration of his love was, in that he shed his blood for us for the cleansing of us from our sins. Thus the Church is made fair and beautiful in the sight of Christ, even by the washings of his blood.  
Again, she is beautiful in respect of all those graces that Christ hath endowed her withal, as faith, love, hope, patience, and the like. In Ezek. 28. 7. the Prophet mentioneth the beauty of wisdom. And when the Church shall obey Christ's voice, and forsake her own natural corruptions, it is said, he taketh delight in her beauty. Harken O Daughter, and consider, and incline thine ear: forget also thine own people, and thy Father's house, so shall the King greatly desire thy beauty, etc. Psa. 45. 10, 11. Thus much for the proposition, the comparison follows.   

Thou hast Doves eyes.  
Concerning the comparison between the Church's eyes and Doves, let us inquire, first, what these eyes be, secondly, wherein they be compared to Doves.  
The Hebrew word that signifies an eye, doth also signify a Well or Fountain, because the eye is of a watery 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus, pe synecdochen aspectus, quia aspectus est in oculo. Per metaphoram fons, ex quo tanquam ex oculo aqua efluit.  constitution, and because it is the greatest in let to evil of all the Members of the body, and it being the cause of much sin and misery, therefore God hath placed in it the greatest tokens of sorrow and lamentation.  
The eyes of the Saints may be referred to these three sorts: they be Corporall, Mental, or Personal.  
1. The corporal or bodily eyes be external instruments seated in the head (as the windows of nature) having lids for drawing up, or letting down, according as the inward sense instincteth. Unbridled eyes are said to be full of adultery, 2 Pet. 2. 14. And eyes beholding strange women, Prov. 23. 33. The eye is an inlet to filthiness and uncleanness: hence it is Job saith, he had made a Covenant with his eyes, Job 31. 1.  
2. For mental eyes, they be the inward senses of nature, as Imagination, Fantasy, Conceit, etc. all these have their seat chief in the head, commanding all the external senses as they please. All which senses are comprehended in the word Mind: now as for the natural man he mindeth earthly things, Phil. 3. 19 And therefore the Apostle enjoineth the Saints to be renewed in the Spirit of their mind, Ephes. 4. 23. and that according to the Creation that is in righteousness and true holiness. The mind is the eye of the soul, so that he means not a bodily change, but a change, but a change of the faculties of the soul, and that of the highest faculty, namely, the understanding and reason, By which also the Spirit of God doth work upon all the inferior faculties.  
3. For personal eyes, they be such as be imputed to be such in respect of their Office and place: and such are the Ministers of Christ, those that have received some excellent gifts from the Lord: as in 1 Cor. 12. 12. 17. If the whole body were an eye (saith the Apostle) where were the hearing? The Apostle speaks this, lest any should be discontented at the meanness of their gifts in comparison of others, and also showeth them, that if it were so as they desired, to wit, that all should be qual one to another in the gifts of the Spirit, there would be a destruction of the whole body: for it could not be a body unless it were made of many Members knit together, and divers one from another. Now Magistrates they should be eyes to the Commonwealth: and for such as the Lord hath clothed with his Spirit for to administer the word of truth, such are as eyes to the Church of Christ.  
Now I might come to examine what Doves be, to whom these eyes are resembled: they are Birds well known amongst us, and therefore need no personal description. A Bird of a right simple carriage, and a feeder of the best grain, whose Song is mourning, very fruitful, and one that constantly returneth to her own home, and very faithful unto her mate.  
Now here Christ commendeth the Church for her eyes, because if they be fair, they do easily cover the spots and deformities of the rest of the members of the body. He seateth forth the simplicity, sincerity, humility, meekness, but especially the spiritual chastity of the Church, setting forth not only her inward affection, but also her outward appearance, so that the Church hath no unchaste looks or countenances (of which we read somewhat in Psal. 44. 17, 18. 20.) but contenteth herself with Christ her only Husband, and even as the Dove, when she hath chosen a match, she keepeth herself unto him only, and looketh not upon any other, according as the Philosophers write and affirm of them.  
Hence observe,  
That the spiritual chastity of the Saints is very beautiful and pleasing thing in the eyes of Christ.  
The Lord doth not only commend the beauty of his Church, but also praiseth her spiritual chastity, for indeed her spiritual chastity is a great part of her spiritual beauty. The chastity of Virgins is much to be commended, and a thing requisite for all Christians to possess their vessel in holiness. Thus also is the spiritual chastity of the Church very commendable and comely, when the Church can be said to be a chaste and pure virgin given up unto Christ. Now as there is the filthiness and uncleanness of the flesh; so there is a spiritual whoredom often complained of, and condemned in Scripture: Then as in marriage, the Bridegroom doth much delight in the chastity and simplicity of his Bride: so the faithful soul, being married unto Christ, there is chastity required, a thing delightful in the eyes of Christ.  
The Church of Christ then must not look after others, or commit spiritual whoredom with any; but she must keep her faith, hope, love and affection wholly and entirely towards him alone.  
To this purpose tends that of the Prophet, when he prophesies of a remnant that should forsake idolatry, he saith: At that day shall a man look to his maker, and his eyes shall have respect to the holy one of Israel: and he shall not look to the Altars, the work of men's hands, neither shall respect that which his fingers have made, either the groves or the images, Isa. 17. 7, 8. In that he nameth groves & images, he hath respect to the divers sorts of places which they had to worship their Idols: their groves and shady places were such as they used in the heat of summer; and their sunne-images, set in sun-shiny places, which they made use of in colder weather: by these two therefore, are all sorts of Idols and idolatrous services designed: but the Prophet tells of a remnant, that should escape all these, and should look to the holy one alone.  
They then that embrace the doctrines and inventions of men, worshipping stocks and stones, they commit abominable whoredom, according as the word of God chargeth them. Such as embrace this world, be called adulterers and adulteresses, Jam. 4. 4. And covetousness which is idolatry, Col. 3. 5. And such as did forsake the Lord, their eyes went after their idols, Ezek. 20. 24. And such are called eyes, beholding strange women, Prov. 23. 33. Those than that will be faithful unto the Lord, and be beautiful in his sight, must have doves eyes: they must with a single eye of faith look upon Jesus Christ, and love him, and stay upon him alone, and not upon the world, or upon riches, honours, pleasures, or any worldly contentment whatsoever.  
The corporal eye must be like the Dove for simplicity and chastity: this eye (as our Saviour teacheth, Matth. 6.) is the light of the body: and without the eye there is nothing but darkness in the body: it is the window of the body, which if it be not carefully watched, will be a great inlet of evil. The mental eye, which is the eye of the soul, must also assimilate the Dove in all simplicity: and so much the rather, must the mind be simple, chaste, innocent, because it is the light of the soul, and it sitteth at the soul's helm, steering all the outward senses, according as its self pleaseth. And for those that are personal eyes, the Ministers of the Gospel, they should prepare the Church for one Husband, even to present it as a pure Virgin unto Christ, 2 Cor. 11. 2. To conclude, the eye of the soul is the light of the soul, and that is faith; the delight then that Christ taketh in his Saints, is the beauty of this eye of faith; and this beauty shall never decay, but wax more and more beautiful. So much for the commendations given by Christ: now followeth the like praise which his church returneth to him again.    

VERS. 16.  Behold thou art fair, my beloved, yea, pleasant: also our bed is green. 
THe Church doth express the great liking she hath of Christ's beauty; and thus she doth,  
1. By returning back his praise, saying, Thou art fair, etc.  
2. By amplifying and enlarging his beauty, or by adding to his praise, by his amiable delectableness, whereby he inflameth her heart, yea, pleasant.  
As for the last clause: Also our bed is green, I think it is to be joined with the last verse, being a part of that joint praise which belongeth both to Christ and his Church, unto which I shall refer it.  

Behold thou art fair, etc.  
The Church returneth the word Japhet, fair, unto Christ; as if she should say; yea, rather thou art fair, and whatsoever beauty I have, I have it from thee: I am japhet, fair, but it is because thou art Japhet, fair, my fairness springs out of thee, who art the fountain of spiritual beauty, and hast not the Spirit by measure, John 3. 34. But in such fullness, that of thy fullness we have all received, and grace for grace, John 1. 16. Christ is the fairest of all the sons of Adam, Psal. 45. 2. From whom the Church receiveth all her fairness and beauty, so that she doth not assume the praise unto herself, but giveth back to her Beloved, from whom she had received it, and unto whom it was due, according to the practice of the Church, in Psalm 15. I. Not unto us O LORD, but to thy Name let be the praise. She addeth the praise of his amiable delectableness.   

Yea, pleasant.  
The Church addeth another Epithet of love, saying; thou art Nagnim, turned of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jucundus amabilis, decorous, gratus fuit.  which implieth the very spring or flower of beauty, a term far before the former, which signifies pleasant, amiable, delightful, beautiful. Now the Covenant which the Lord made with his people in Zech. 11. 10. is called beauty, or pleasantness. And Moses desired, that the beauty of the Lord might be upon them in the performance of his Covenant, Psal. 90. 17. And David desireth to remain in the house of the Lord all the days of his life, that he might behold the pleasantness of the Lord, Psal. 27. 4.  
Now all these things were fulfilled and completed in Christ, who by his heavenly Doctrines, and words of grace and consolation to his people, doth become sweet as the honey comb unto them, and very pleasant, All Christ's administrations of the covenant of grace are his staves of beauty and pleasantness. From this high commendations of the Church given unto Christ, Observe,  
First, That Christ is the fountain of all that spiritual beauty of the Saints.  
As Christ had commended her graces, so she praiseth him for the cause of those graces. For it is clear, that the Church hath all her beauty & ornaments from him, it is he that washeth her, and makes her glorious, Ephes. 5. 26. It is most true, that the beauty and glory of the heavenly new Jerusalem is exceeding great, as it is set forth, Revel. 21. Yet the glory of the Bridegroom Jesus Christ far exceeds in beauty, even as much as the Ocean doth the lesser streams, for he is the fountain of all glory and beauty. Hence it is, the Church returneth this praise unto him; for he indeed is fair and comely. Who can set forth the glory of Christ? who can describe his beauty and comeliness? Not the carnal men of the world, in whose account Christ had no form or comeliness upon him, Isa. 53. 3. And in respect of his depressed condition in the world, and by reason of his deep sufferings, his visage was marred more than any man, and his form more than the sons of men, Isa. 52. 14. Therefore he was rejected of men, Isa. 53. 3. He was scarce deemed worthy the name of a man; he had no respect or estimation in the eyes of the men of the world: these see not his beauty, and therefore praise him not: but the Saints do glory in Christ's beauty and comeliness, because they see him to be the fountain of glory and praise.  
Secondly, Observe,  
The Church doth not so much glory in her own beauty, as she doth in the glory of Christ.  
The Saints do indeed glory in their own beauty; but yet so, as they know they have all from Christ, and so indeed they glory only in him, according to that in 1 Cor. 1. 31. If any man glory, ●er him glory in the Lord. Therefore Christ is made all things of God unto us, as wisdom, righteousness, sanctification, and redemption: That no flesh should glory in his presence. Thus the Apostle attributeth the glory of his life unto Christ, Gal. 2. 20. I live (saith he) yet not I, but Christ liveth in me: and the life which I●tew live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me. So that we derive all our life, beauty, and comeliness from Christ, so that we cannot so much glory in our own beauty, as in the comeliness of Christ, the fountain of all spiritual beauty.  
Thirdly, observe,  
That Christ is exceeding delectable and wellpleasing unto his Church, in all his administrations of grace unto them.  
Christ's words are full of grace, and therefore sweeter than the honeycomb: the performance of his Covenant is beautiful and pleasant. And indeed Christ is the very spring or fountain of pleasantness and beauty: for there is in him a greater measure of beauty than is poured upon the Church, as appeareth by the Churches adding another Epithet of love, saying, yea, pleasant, an expression far beyond the former. And this falleth out, because he hath received the Spirit above measure, we in measure; he had the Spirit as a fountain, we as the streams: he had all glory and beauty as the sun; we receive of his divine beams, as the bright rays of his glory darted down upon us. Thus much for the Spouses commendations of her beloved, either of them having praised each other in their several speeches; in the next place they do both jointly rejoice and glory together. Yea, our bed is green.    

VERS. 17.  The beams of our house are Cedar, and our rafters of Fir, 
This joint speech of Christ and his Church contains a glorious declaration.  
1. The place of conception, or the increase of the children of the Church, in these words, our bed is green.  
2. The place of spiritual education and instruction, that is, in the houses.  
Which houses of Christ are set forth by their adjuncts, Beams and Galleries.  
These beams and galleries are set forth by the matter they were of: the beams were Cedar, the galleries were Fir.  

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

Our bed is green.  
The word translated green, signifies to flourish, to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vires ere.  be fruitful, and to wax strong, and of force: it is not so much meant of colour, as of budding forth and flourishing, like trees and plants in the time of spring, when things are green and flourishing.  
The word is often applied unto men, setting forth their flourishing and prosperous estate: hence it is said in job 15. 32. That a wicked man shall be cut off before his time, and his branch shall not be green. That is, his flourishing estate and condition shall end before his time; for he shall not so exalt himself in prosperity, as he had thought to have done. And David speaking of the prosperity of the wicked, saith, I have seen the wicked in great power, and spreading himself like a green bay tree, Psal. 37. 35. That is, fresh and flourishing, as Nabuchadnezzar said, I was at rest in my house, and green (or flourishing) in my Palace. And David speaking of his prosperity, likeneth himself to a green, or flourishing olive-tree in the house of God, Ps. 52. 8. Now by this comparision, or similitude of a bed, by which the Church became so flourishing and fruitful; we may understand,  
1. The flourishing, fruitful, increasing condition of the Saints, who shall bring forth fruit in old age, they shall be fat and green (or flourishing) Psal. 92. 14. That is, they sprout or grow up in stature and fruitfulness, through the blessing of God, and the increasings of his grace, in whose house they are planted, according to that of the Apostle in 1 Cor. 3. 6. I have planted, Apollo watered, but God giveth the increase. The Saints are fruitful in every good work, and increasing in the knowledge of God, Col. 1. 6. 10. or,  
2. We may understand it of the spiritual increase of the faithful, which are begotten by the seed of the word: Christ by the power of his word and Spirit soweth the seed of his word, the Saints as the ground, receive the seed into the midst of their hearts, by which means they as spiritual Sons and Daughters are begotten unto Christ. Thus we have it in Psal. 45. 16. Instead of thy fathers shall be thy children, whom thou mayest make Princes in all the Earth. This is meant of the succeeding Christians, that by the immortal seed of the word are begotten to Christ and his Church, he being their Father, Isa. 9 6. And so is that heavenly Jerusalem, which seeketh her salvation, not by the first Covenant of the Law, but by the second of the Gospel, which is said to be above, because it hath its Original from Heaven: she is called the Mother of us all, Gal. 4. 26. For as Sara was the Mother of Isaac, the true and proper Heir of his Father Abraham; so is this Heavenly Jerusalem, to wit, the Church of Christ, the mother of all the faithful, who are Heirs of the Kingdom of Christ. We may take either, or both of these Interpretations. Now according to the first, if we take the meaning of these words for the fruitful and increasing condition of the Saints in the knowledge of God, and in the graces of his Spirit: Observe,  
First, That the Saints become flourishing and fruitful by the communion they have with Jesus Christ. Hence it is the Apostle prays that the Collossians might be fruitful in every good work, and increasing in the knowledge of God. Unto this are all the Saints exhorted, Ephes. 4. 15. But speaking the truth in love (saith the Apostle) that ye may grow up into him in all things, which is the head, even Christ. The Apostle speaks of the spiritual growth of the whole body of Christ, and every Member thereof, who were to bear an earnest affection to the truth, whereby they might grow in Christ, for he quickeneth and cherisheth his Church, which consisteth of divers Members, and gives unto each of them a suitable measure and proportion; and by this effectual working in the measure of every part, maketh increase of the body, unto the edisying of itself in love, ver. 16. Now we must know, that this spiritual growth doth not flow from any principle of nature, but it is Christ thet ministereth vigour and strength above nature. For which observe the phrase in Psal. 92. 14. speaking of the righteous, saith, He shall bring forth fruit in old age: In the Original it is, in grayness, or hary age. Now in old age, when natural strength is decayed, none can be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunicio.  fruitful without a supernatural supply of strength and vigour. Hence it is, that David prayeth unto the Lord, saying, Cast me not off in the time of old age, forsake me not when my strength faileth, now also when I am old and gray-headed, O God forsake me not, until I have showed thy strength unto this Generation, & thy power to every one that is to come, Psal. 71. 9 18. It is said of Sara, that she received strength to conceive seed, and was delivered of a child, when she was past age: And he (to wit Abraham) as good as dead, etc. Heb. 11. 11, 12. So are the Saints, as it were, past age, and dead by nature, therefore they must (as Sara) receive strength from Christ to conceive and bring forth the fruits of the Spirit.  
Secondly, if we understand the words of the spiritual increase of the Saints, begotten unto Christ by the seed of the word: Observe,  
That multitudes of Children are borne unto Christ, which are begotten by the immortal seed of the word. For by this phrase Our bed is green, noteth unto us the fertility of Children (to wit of Sons and Daughters) arising from the womb of the Church, especially of the Gentiles. The Evangelicall Prophet seeing this, it caused him to cry out in this wise. The desolate hath more Children than the married wife. And because of the multitudes that should come in and embrace Christ, he addeth, Enlarge the place of thy Tents, and let them stretch forth the Curtains of thy habitations, etc. Isa. 54. 1, 2. The Prophet speaks as if so many should come in to Christ, that she should seem to want room to receive them; and therefore bids her stretch forth her curtains, alluding to the Tents in which they dwelled. And in Chap. 66. 8. he crieth out by way of admiration, Who hath heard such a thing? shall the Earth be made to bring forth in one day? or shall a Nation be borne at once? for as soon as Zion travailed, she brought forth her children. By this the Prophet doth intimate the multitudes of those that should suddenly be borne a new, and begotten unto Christ by the publication of the Gospel, which was figured out by those multitudes that returned on a sudden from Babylon, as if a whole Nation had been borne in one day. This was the promise that the Lord made to Abraham, and it is not to be limited to his Children after the flesh, but to his Children of the promise, that his seed should be as the stars, and as the dust for multitude, Gen. 28. 14. And at the first promulgation of the Gospel, there were daily added unto the Church, Acts 2. 47. And the Saviour of the Gospel was manifest in every place, 2 Cor. 2. 14. Hence it was that Beleivers after Christ's ascension were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The multitude of them that believed. And it was Prophesied that Ten men shall take hold out of all Languages of the Nations, of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you, Zech. 8. 20. 23. That is, many of the Nations should embrace the truth, which in former times were restrained within the Nation of the Jews, according to the Prophecy in Genes. 9 27. where it is said, God shall enlarge Japhet, and he shall dwell in the Tents of Shem, etc. But we must not make universality the note of the Saints, for universality is common to Antichristian Idolatours. The whore was to set upon many waters, which were peoples, and multitudes, and Nations, and tongues: and the Kings of the earth were to be made drunk with the wine of her fornications, and all the Nations to drink thereof, Revel. 17. 15. 18. 3. Therefore we must understand the Church of Christ to be numerous in herself, and not comparatively, setting her with the world; but to be many comparatively with the old Church of the Jews, for more are the children of the desolate then of the married wife, Isa. 54. 1.  
To conclude, this spiritual birth is that which concerns both Christ and his Church; for the union of Christ and his Church is the cause of such an everlasting greenness and fruitfulness. Christ is as the Agent, and the Church in her senses and affections is the patiented: Christ soweth the seed of his word, and the Church as the ground receiveth the seed, that so between them are many spiritual Sons and daughters begotten unto God. Hence they do mutually and jointly rejoice and sing at the Church's enlargement. It is not said My bed, but our bed, thereby showing that it concerns them both. The heavenly procreation of many spiritual Sons and daughters, and the fresh and flourishing springing of those goodly plants which are thus borne of the Spirit of God, is matter of joy and rejoicing both to Christ and his Church.  
Thus much for the place of conception, now followeth the place of spiritual education.    

Vers. 17.  The beams of our house are Cedar, the Rafters are of Fir. 
Here is commended their house which they dwell in; and the commendations is from the matter which it is built of: which is expressed by two adjuncts, beams, and galleries.  

The beams of our house.  
The word Translated beams, signifies beams or Rafters, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occurit, Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tignum.  which bear up the roof of the house, or any timber or stone, whereof any such prop is made. Beams are for strength and sustentation of the house: by these beams may be meant those that are strong; as James, Cephas, and John, are called Pillars of the Church, Gal. 2. 9 because these by the preaching of the doctrine of faith, did, as it were, stay and uphold the Churches of Christ.   

Of our house.  
Our house) Or the houses of us, for the Catholic body is distinguished into sundry particular Congregations, or Churches, in every of which (as in sundry Nurseries) the Saints are brought up and Nursed. The Church is called the house of God, 1 Tim. 3. 15. which is Interpreted to be the Church of the living God, the pillar and ground of truth. And so the faithful are called, the house of God, Heb. 3. 6. But what is this Palace? It cannot be so properly meant of Heaven, in which the Saints shall dwell for ever but rather of an house while they are yet in this World, and this house is the Church of Christ, she is the Temple of the living God. Every faithful soul is the habitation of Christ; and hence it is, that the Psalmist calls upon men to open the doors of their heart to receive Christ: Lift up your heads ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in Psal. 24.   

The beams of our house are Cedar.  
The beams of this spiritual house are set forth by the matter they were of, they were of Cedar: Cedar is a Tree very common in Mount Lebanon; and (as some say) like unto Juniper, or rather to Cypress for leaf; but for the Tree itself, it is tall, and strong, and the wood of permament nature, and of a very sweet smell, and it rotteth not, nor admitting any worm. Now the Saints (who are the beams, rafters, and materials of this house) are compared to Cedars, in Psa. 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters, for goodliness, Numb. 24. 5, 6. This wood was used in Solomon's Temple, 1 K. 6. 36. And he made Cedars like Sycamore Trees, which are in the val', for abundance, 1 Kings 10. 27. Prefiguring the Saints of whom the spiritual Temple of the Lord was to be built: the Saints are as living stones, put into the edifice or building of Christ's spiritual Temple. Thus is commended the matter of the beams of this house, wherein is set forth the stability and strength of this house or houses. Now followeth the setting forth of the excellency and stateliness of this house.   

And the rafters (or gallerirs) of fir.  
Rafters) or Galleries, as the word borrowed from running intendeth: Galleries were certain walking places, which were built on the tops of houses. Now in such Galleries as these, men were wont to walk and converse together: So here, these Galleries in Christ's house may signify the sweet conversing the Saints have with Christ, in the communication of all his graces. These Galleries are set forth by the matter they were of.   

Of Fir  
Our Translation saith of fir, some others Cypress; the Hebrew Brothim (whose singular for the form of its Characture, may be Brut) is turned by the Latin word Bruta, which was a Tree (as Pliny recordeth) 
Pliny in Lib. 12. Cap. 17.  like to a broad Cypress tree, with whitish boughs, of excellent sweet savour, much like unto Cedar. This sets out unto us the excellency of Christ's Galleries, wherein he doth sweetly converse with his people, and wherein his people do contemplate of divine things.  
These Cedars and Brutine trees, may both be applied unto the persons of the Saints; and also unto the doctrine of faith, wherewith the Curch is built upon Christ the chief corner Stone, as in 1 Cor. 3. 9, 10, 11, 12. where the Apostle saith, No man can lay any other foundation then that which is laid, which is Christ: Now (saith he) if any man build upon this foundation, Gold, Silver, precious stones, etc. That is meant of the Saints, who are the super-structure, built upon Christ the foundation: thus was the building of the new Jerusalem, whose twelve gates were of pearls, and the street of the city was pure gold, Rev. 21. 21. Now all these similitudes do set forth those holy persons and graces wherewith the Church should be adorned: all those things, signified by the houses of Cedar, and by the Galleries of fir, are strong and firm and very redolent and savoury, unto the comfort of the Saints, and the glory of Christ.  
In the Verse before Christ and his Church sung the praise of their Bed, here they sing the praise of their Houses.  
Hence Observe,  
1. That the Saints are Christ's house.  
They are called, the house of God, 1 Pet. 4. 17. and the Temple of God, 2 Cor. 6. 16. Heaven is his house, where he manifesteth his glory, and the world is his house, where he manifesteth his power and wisdom; but the Saints are his house, where he manifesteth his especial grace and favour. The Lord dwells with the humble spirit, Isa. 57 15. That is, he is present with them, to cheer and comfort them with his grace and spirit.  
Now the Lord maketh use of the Saints as men do of their houses.  
1. Men use to abide and be resident in their houses; a house is a place of residence. So Christ is always present with his Saints, by his Spirit unto the end of the world, Matth. 28. 18. And lo (saith he) I am with you unto the end.  
2. Men do refresh themselves by eating, and drinking, and the like, in houses: thus Christ is said to feast and sup with his Saints, Revel. 3. 20. Christ doth converse familiarly, cheerfully, and comfortably with them, as friends use to Feast and make merry one with another.  
3. Men do take great delight and contentment in their houses, as being a part of their worldly excellenency: So Christ taketh great contentment and delight in his Saints: The upright are his delight, Prov. 11. 20.  
4. Men lay up their greatest treasures and their most precious Jewels in their houses: So doth Christ, he comes into the soul (his house) to bestow his Jewels, and to spread his treasures of grace there; he makes the spirit of glory to rest upon his Saints, 1 Pet. 4. 14.  
Now as the glory of Christ's house is set forth, so also is the glory of the beams or rafters thereof commended unto us. You heard that these beams were applied to the persons of the Saints, wherewithal the house of Christ is builded. Christ is the Foundation, and the Saints are the super-structure put into the building. This is that the Apostle tells us, 1 Pet. 2. 4, 5. To whom coming (that is unto Christ) as unto a living stone: ye also (saith he) as lively stones are built up as spiritual house, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by Jesus Christ. So God's house is built of Saints, of lively stones, such as have received life from him, & this house is God's dwelling place, where he communicates both grace and glory. And it is called a spiritual house, because it is built up by the Spirit of God.  
Now as Christ's house is commended by the beams thereof; so the beams or rafters, are set forth by the matter they are of and that is Cedar.  
Hence note,  
That the Saints (who are the materials of Christ's house) in respect of their excellency, are called Cedars. Cedar was used in Solomon's Temple, 1 Kings 6. 36. and did prefigure the Saints under the Gospel's Church. And the Saints are compared to Cedars. Psal. 92. 13. Now the Saints may well be compared to Cedars, in divers respects, but especially in these that follow.  
1. The Cedar is a very tall and high tree, all other trees are but shrubs unto them. So are the Saints, in their gifts, in their graces, in their privileges and attainments; they are above the men of the world, and therefore they are taller than the people by the head and shoulders, as it was said of King Saul. Solomon confirmeth this and saith, The righteous is more excellent than his Neighbour, Prov. 12. 26.  
2. Cedar is a tree of incomparable strength: So the Saints are made stronger than their enemies; they are so strong that they are become more than conquerors, through him that loved them.  
3. Cedar is a very durable wood: So the Saints are such as endure to the end; they stand fast in the faith of Jesus Christ, and are not moved away from the hope that is in them. Though they walk in the midst of temptations, yet they never give over their hope: Though thou kill me (saith Job) yet will I trust in thee. And though the Saints walk in darkness and have no light at all, yet they will trust in the name of the Lord, and stay themselves upon their God, Isa. 50. 10.  
4. Cedar rotteth not; no more do the Saints decay in their graces. Indeed there may be some spiritual languour or deadness befall them, by reason of some desertion or temptation, and the like: but for the graces of the Spirit in them, they never perish nor decay.  
5. Cedar (as some report) will not admit of any worm; no more will the Saints admit of any worm of covetousness, or any worldly thing to consume them, or eat them out.  
6. Cedar is very sweet of smell; So the Saints are odoriferous and redolent of savour, in all their Sacrifices to God by Jesus Christ: and to man in their lives and conversations.  
7. Cedar (as some say) will putrify and kill things that are living and restore and conserve that which is rotten: So the Saints have received power and grace from Christ to kill and mortify all their lusts, and have also received power from him to live and revive, although dead before. This Christ himself tells us, John 5. 25. The dead shall hear the voice of the Son of God, and they shall live.  
8. And lastly, the Cedar is more fruitful in age then before; and for this cause are the Saints compared unto Cedars, in that as Cedars they grow from perfection to perfection, bearing most fruit in their age: as it is in Psal. 92. 14. a Christian is a Cedar, set in Christ the chief Cedar, he is a plant that grows in him, he hath eternal root, and therefore he flourisheth eternally.  
Lastly, from the Galleries of converse and contemplation: Observe, That Christ doth sweetly converse with his people, in his Galleries of contemplations. Galleries are for walking, and walking for converse: Christ hath his Galleries where he doth converse with his Saints. Now it is by faith we must ascend up into these Galleries, and being there, we may with Abraham see Christ's day afar of, and rejoice. It is in these Galleries, where we may, with Jacob, see a Vision of Angels ascending and descending upon the Son of man. Here is that Mount that with Moses we may see all Canaan before we come there: and with Peter, James, and John, we may see Christ in excellent and transcendent glory. In these Galleries it is that Christ reveals such glorious secrets unto his people, which are impossible to be uttered; as he did unto Paul in his rapture, 2 Cor. 12. 4. I heard things (saith the Apostle) which is not lawful (or is impossible) for a man to utter. That is, none but God 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  himself could reveal such things unto me.  
In a word, Christ doth take the soul into these Galleries, and showeth it all the glory, excellency, riches, and glory of heaven, and doth also, to the unspeakable comfort of his Saints, assure them of the fruition and enjoyment of all these things. Thus much for the first Chapter.     

CANTICLES. CHAPTER II.  

VERS. 1, 2.  I am the rose of Sharon, and the Lily of the Valleys. As the Lily among thorns, so is my love among the daughters. 
THIS Song is called the Song of Songs (as you heard from the Title of it) not only from its excellency, but also (as some suppose) because it doth contain in it divers Songs: If so, than we have finished one Song in the former Chapter, in which we left Christ and his Church in the Galleries of contemplation. In that former Chapter, the Church began the Song, and both Christ and she did jointly conclude it.  
In this Chapter are two parts.  
In the first part the Bridegroom Christ commendeth himself and his Spouse, and this is contained in the two first Verses of this Chapter.  
In the second part the Bride praiseth the Bridegroom, reciteth his benefits to wards her, and earnestly desireth his continual presence and favour, and this reacheth from vers. 3. to the end of the Chapter.  
The Bridegroom setteth forth her own dignity and the Brides, vers. 1, 2. She again answering, praiseth him, and declareth the favours that he hath bestowed upon her, in leading of her into his Banqueting house, sustaining her with Flagons, and comforting her with apples, even when she was ready to faint, Vers. 3, 4, 5, 6. Afterward she declareth the coming of the Bridegroom unto her, his calling, and making large promises unto her, from the 7. Verse unto the 13. And therefore she not only rejoiceth in his communion, but desireth also his presence until all his promises be fulfiled, from vers. 14. unto the end of the Chapter.   

Vers. 1.  I am the rose of Sharon, and the Lily of the Valleys. 
In this Verse we have Messiah's declaration of his own excellency, and this is done by way of comparison.  
1. His commendations are held out to us under the resemblance of a rose: which rose is set forth by a certain peculiar Field where it grew, which from the Original appeareth to be Sharon. I am the rose of Sharon.  
2. He doth assimilate himself to the precious Lily, which Lily also is commended by the fertility of the place where it grew; to wit, in the Valleys, or the low and moist places of the Earth. And the Lily of the Valleys.  

I am the rose of Sharon, etc.  
The Pronoun (Any) which signifieth in our tongue I, is common both to man or woman; as I man, or I 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  woman, so it cannot be decided by the form of Speech, whither Christ or his Church uttered these words: hence it is thought of some to be the speech of Christ: Of others, to be spoken by the Church: It is most true, that Christ and his Church are both of them sweet, fair, comely, and beautiful; yea, so exceeding sweet and beautiful, that all the sweetest Roses, and whitest lilies in the world, are not comparable unto them. If Christ be called the Rose and the Lily, it is most true, he is so, in respect of the excellency of his graces in himself, which he doth most freely communicate with his Saints. And if the Church be compared unto them; it is a very fit comparison, whereby her graces received from Christ may be shown forth, wherein she is most lovely and pleasant, for sweet odour and beauty, according to that promise made in Hos. 14. 5. 7. I will be as the dew upon Israel, and he shall grow as the lily: and they shall revive as the Corn, and grow as the Vine, the sent thereof shall be as the Wine of Lebanon. He means that the knowledge of him and his doctrine, and the receiving of his graces shall be very pleasing and delightful unto his people, like unto excellent wine.  
But I take these to be the words of the Bridegroom commending himself for his most excellent sweet virtue, testified to all, but especially to his Church by communicating his grace and spirit unto her. The Church doth not speak this of herself, for than she should commend herself, which is not meet. The Apostle in veighs against false praisers, 2 Cor. 10. 12. We dare not (saith he) make ourselves of the number, or compare ourselves with some that commend themselves. And in another place he speaks home to this purpose, No man (saith he) liveth to himself, Rom. 14. 7. That is, none ought to live unto himself; yea, even Christ himself relating to himself as a mere man, saith, That his witness is not true if he bear witness of himself; John 5. 31. But yet in another place relating to himself as mediator, as God and man in one person, and one with the father, he spoke clean contrary to this: Though I do bear record of myself (saith he) yet my record is true, John 8. 14. So that the Saints may not commend themselves, although it be true, they did sometimes report something of their own virtues, but it was for holy example and instructions sake, and it was still with reference unto the main object of praise, which was Christ.  
The Saints may commend themselves.  

1. When the praise thereof is given unto God.  
2. When it is for holy example and instructions sake.  
3. When they are forced thereunto by way of justification, through the calumniations of wicked people.   
Thus Paul (as you know) was constrained to praise himself, lest his doctrine should be defaced, 2 Cor. 11. 17. The false Apostles which sought all occasions to discredit him, did force him thereunto: and he saith, That he dealt therein after the manner of fools.  
Put for Christ to praise himself, it is without question very good and lawful: for,  
1. Christ doth never commend himself above his worth and excellency; neither did he commend himself above that which was meet.  
2. Christ was God, and therefore could not sin: and as he was man he was holy, harmless, and separate from sinners; there was never any sin found in him, 1 Pet. 2. 22.  
3. As Mediator he was filled with the holy Ghost beyond all measure, and therefore his actions were holy, and all of them infinitely praiseworthy.  
4. He hath not a greater in the point of our justification, sanctification, and eternal salvation, to bear witness of, or to commend, than himself. He indeed is the Apostle of our profession, and the Angel or Messenger of the Covenant between God and us, and therefore unto him give all the Prophet's witness, Act. 10. 43.  
Now than we may see, that as the Bride began the former Song, setting forth the excellency of the Bridegroom, and her desire to be with him, as the Author and Spring of all her joy and happiness: so here, the Bridegroom beginneth first to praise himself, and then he commendeth his Spouse.  
Now in that Christ doth thus praise himself: Observe,  
That Christ may and doth commend and praise the sweetness and beauty of his own graces unto his Saints. Christ doth here commend himself and his Spouse, both of them being excellent, good, sweet, fair, and beautiful; yea so, as they resemble each the other: for as he is as the lily, she is so likewise; but yet Christ praiseth himself in the first place, because he is the very Fountain of sweetness and beauty, all fullness of sweet things is in him, and from him the Church receiveth all her goodness, beauty, and sweetness. It doth appear that Christ may and did praise himself for his own virtue and graces, by those self predications of his which we find in the Scriptures. Look unto me and be ye saved all the ends of the Earth. Come unto me all ye that labour and are heavy laden. When he read that place of the Prophet Isaiah, Chap. 61. 1. etc. He told the people, this day is this Scripture fulfiled in your ears. When the excommunicated man asked him who the Son of God was, he answered him, Thou hast both seen him, and it is he that talketh with thee: and he told the Samaritanesse plainly, that he was the Messiah. And it is said of the two Disciples, That beginning at Moses and all the Prophets, he Expounded unto them in all the Scriptures, the things concerning himself. Now all this doth commend unto us the excellency of Christ's graces, that he might praise and commend himself without the least blot of arrogancy, or taking too much upon himself. Thus Christ might do, being the very Fountain and Spring of all spiritual sweetness and beauty. Thus much for Christ's commending themselves, next we have the commendation itself.   

The rose of Sharon.  
Christ's commendation is held forth under the resemblance of a sweet Rose which grew in a certain peculiar Field, Viz. in Sharon. The Greeks turn it, The flower of the field. The Rose is the Queen of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rosa.  flowers, most excellent for sweetness and beauty. In the Translation we have the species used for the Genus, and so he is called an especial flower which is the rose.   

Of Sharon.  
The Hebrews express the word Field by Shadeh, as in Gen. 3. 1. but here the word is Sharon, which expresseth not any field, but one particular field so called. Of which field Sharon we read in 1 Chron. 5. 16. bordering upon the holy Land. The fruitfulness of this field may appear in 1 Chron. 27. 29. where David fed his Cattles. And the Prophet maketh mention of the excellency of Carmell and Sharon, Isa. 35. 2. And when he promiseth mercy, he saith, Sharon shall be a fold of flocks, Isa. 65. 10. But when he threatneth desolation, he saith, Sharon is like a Wilderness, Isa. 33. 9 It was a fat field, and therefore employed for grazing or fatting of Cattles. Now unto the rose growing in this pasture, Christ assimilates himself. Now let us take notice, that in divers respects Christ may be likened unto a rose, which may serve as so many Observations. Christ may be resembled to a rose in such respects as these.  
1. The rose is pleasant to the eye for the red & orient colour of it: so is Christ, he is said to be white and ruddy, the chief of ten thousand, Song 5. 10. White and red meeting in a rose, it is (as I may say) the beauty of beauties, and such is the beauty of Jesus Christ. The red colour of Christ may signify his bloody sufferings: 
Candet nudatum pectus, rubet cruentum latus, tensa arent viscera, decora languent lumina, regia pallent ora, procera rigent brachia, crura pendent marmorea, rigat terebratos pedes beati sanguinis unda. Aug. Med. cap. 6.  Of him it is said, Who is this that cometh from Edom, with red Garments from Bozra? He is glorious in apparel, etc. wherefore art thou red in apparel, and thy Garments like him that treadeth in the winepress? I have trodden the winepress alone, etc. Isa. 63. 1. 2, Christ was stained with his own blood. He is also white in his righteousness, his righteousness is described by white linen, Revel. 19 8. Now this temperament and mingling of white and red after such a mystical way in Christ, denotes the surpassing beauty of Christ, making him more glorious than any in the World. No marvel then though the Psalmist saith thus of him, Thou art fairer than the sons of Adam, Psal. 45. 2. It is true, the Prophet Isaiah brings in carnal people speaking thus of Christ: He hath no form nor comeliness, and when we shall see him there is no beauty that we should desire him, Isa. 53. 2. But though Christ appear thus to carnal hearts, yet he is very excellent and  unto the Saints: he is to them red and orient of colour, as the rose of sharon.  
2. The rose is sweet and comfortable to the smelling, to refresh the senses, and so the chiefest of all Flowers. Such a one is Christ, nothing in the world is more pleasing and delightful than he is to his Saints: the redolency of his grace doth exceedingly take the senses of their souls: his love like odoriferous flowers doth, to their unspeakable delight, draw and ravish their minds after him: whereby the senses of their soul are exceedingly taken with his sweetness. Hence it was, that Christ was represented to us by fragrant wine, by odoriferous Ointment, and by sweet spikenard, myrrh, and camphor, as in the former Chapter, and here by a sweet smelling rose. This comfort caused Paul to forget the things that were behind him, & to count all things dung in comparison of Christ: such a savour it was that did comfort and refresh the Martyr's senses and affections: when one of them thought no otherwise of the fire, then if he had been lodged in a pleasant bed of roses. When PolyCarpus (Bishop of Smyrna) was burned, in stead of stench, the Christians are reported to 
Euseb. Hist. Lib. 4. Cap. 15.  have smelled a fragrant sweet odour, as of incense, or of some precious perfume. Hence it is, that the faith and graces of the Saints are so impregnable, and that their hope is so indefatigable and never out of breath, that no storms of temptation can break their spirits, and make them give out: it is nothing (I say) but that exceeding swavity and sweetness, that they find to be in Christ: his sweetness makes them take pleasure in infirmities and reproaches, in necessities, in persecutions, in distresses for his sake; and when they be weak in themselves, than they are strong in him, and more than conquerors, as the Apostle saith.  
Besides, Christ is no less sweet unto his Father also; for by Christ all our services are made sweet and redolent. It was not the savour of Noah's Beasts and Birds, (Gen. 8. 21.) but the savour of Christ's Sacrifice, which caused the heavenly Father to smell a sweet savour of rest with the Earth. It is through Christ we find acceptance with the Father: it is he that is gone into the heavenly Sanctuary (as in the Law the Highpriest went into the Sanctuary) with Vrim and Thummim, with the names of his people upon his Breast, for a memorial before the Lord continually: so that now through his mediation we may draw near unto God in plerophory, and full assurance of faith: nothing doubting, but that God will for his sake accept both of our persons and of our prayers. Hence it is that the Apostle saith, If any man sin we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, 1 John 2. 1, 2. Here is sweetness indeed, let us but observe the Apostle.  
1. He saith, If any man sin, not as though there were some that did not sin; for that this very Apostle beats against expressly in the end of the first Chapter: but when he saith, If any man sin, he speaks cordial things, he speaks to the heart and comfort of sinners, showing that with God there is no acceptation of persons; but all without exception of any exterior adjuncts and qualitits, do find grace in God's sight through Christ: this is plainly the inference of the indefinite particle, Any.  
2. He saith, that we have an Advocate; an Advocate is a a forensical word, and it signifies properly one that is called to, or assumed as an assistant, as a friend, as an helper, as an intercessor: such a one is Christ for his Saints, he is their Patron, he is their spokesman, he it is that pleadeth their cause, he it is that by the merit of his expiation, doth entreat for them.  
3. Christ is an Advocate with the Father: he is so with the Father that he is own natural Son; so with him that he needs but only show himself for us, and without speaking any word we are accepted: hence it is that he saith, I will pray the Father for you, John 16. 26.  
4. Our Advocate is Jesus; a most sweet and heart-ravishing name, and it signifies a Saviour; one that, doth not only entreat for us, but perfectly save us.  
5. He is called Christ, there's an addition and increase of comfort in this name, it signifies anointed. He was anointed to be our Priest, to offer a reconciling Sacrifice to God for us.  
6. Christ is called the Righteous, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency; none so righteous as he, he is perfectly righteous, so that he need not plead for himself, he pleadeth only for us, and therefore must needs have good success in his pleading.  
Lastly, Christ is such a one as stands in our room, and takes the whole penalty and punishment due to us for our offence, upon himself: therefore the Apostle adds that he is the propitiation for our sins: That is, he is the Sacrifice that begs and procures pardoning mercy for us. Thus Christ gets acceptance for us with the Father, according as he saith, Whatsoever you will ask the Father in my name he will give it you, John 16. 23. It is Christ that puts incense upon our prayers, and mingles them with the sweet odours of his own merits: he is the only Altar of Christians, sanctifying all their gifts and Sacrifices.  
3. The rose delighteth in shadowy places: for as over much cold would starve it, so overmuch heat would scorch and burn it. Thus Christ doth appear unto his Saints in a moderate way, in all his dispensations; he sometime afflicts his people that he may purge them, and heal them; which cannot be done without some smart and bitterness, but yet withal he mingles abundance of love and sweetness with those afflictions: So that his sweetness doth (as it were) swallow up all his bitterness: his bitterness is in the lowest degree, but his sweetness in the superltive. Christ doth so moderate his dispensations, that he will not suffer us by wantonness to abuse his love and mercy, neither yet will he suffer us to perish by afflictions.  
4. The rose is a cooler unto nature: thus Christ is a cooler of his Father's wrath and indignation. The soul being convicted of its sinfulness, speaks as the Prophet doth, Who among us shall dwell with the devouring fire? Who among us shall dwell with the everlasting burn? God is devouring fire and everlasting burn in relation to sinners: his wrath is like the fire of hell, as I may say: the breath of his indignation is like a River of brimstone, kindling and perpetually maintaining the flames of Tophet: What shall the poor soul do now? Here is nothing but menaces and threaten, terrors and amazements, death and destruction, and where is the remedy? No where but in Christ alone. Israel passing through the Wilderness had a Cloud to cover him, and defend him from the Scorching Sunbeams: now what was that Cloud but a type and shadow of Christ, as the Apostle makes it, 1 Cor. 10. 1, 2. he makes there the Cloud, and the Sea, and the Manna, and the water of the Rock, to be all figures and Images of Christ. Christ is a Sea to wash, Manna to feed, water to refresh, and a cloud to hid the soul from the hot and burning wrath of God: the fiery beams of that wrath would surely suffocate and stifle us, were it not that Christ did interpose and sot between to ibnubilate and veil our souls from it.  
5. The rose though it be sweet and comfortable to the smelling, yet 'tis offensive to the sense of feeling, because it is full of prickles. Thus is Christ's Gospel accompanied with the Cross and Tribulations, his self suffered in his own person, so that in respect of his depressed condition the Prophet saith, His visage was so marred more than any man's, and his form more than the Sons of men, Isa. 52. 14. And again he saith, He was despised and rejected of them, a man of sorrows and acquainted with grief: he was oppressed and afflicted, yet he opened not his mouth, etc. Isa. 53. 3. 7. His Members also must suffer the same things, they must drink of his Cup, and be Baptised with his Baptism if they will be his Disciples, they must take up their cross and follow him. Christ is the Rose of Sharon, or the flower of the field. Now Sharon (as was hinted before) was a field of pasture for Bulls and Oxen contiguate to Bashan; it being a field for grazing and feeding of Cattles, must not only be fertile, but also admit shadowing plaits for the best shelter, in the heat of the day: so that the roses of Sharon must needs be flowers of a singular kind. Now we may note two or three things from the place where this rose grew, towit in Sharon.  
1. Sharon was an open field where Cattles fed: Bulls and Oxen and unreasonable Beasts did graze there. Hence note, these roses than were subject to all spoil and lewd trampling under feet: so that Christ and his Church were both exposed to persecution, to be plucked of all that pass by the way, and trodden down and eaten of Beasts.  
Secondly note from the places fertility and shadow, whereby the rose was superexcellent, notwithstanding the danger it was in: that notwithstanding the danger of this flower, by reason of Sharons' beasts (yea of Bashans' Bulls) and all those perilous things accompanying Christ, yet Christ is made able to overcome and conquer them all. Let all his enemies fret and push their fill: from Edom and Bozra, with red garments stained with blood, yet Christ alone shall triumph over them; for saith he, Who is this that comes from Edom, with died garments from Bozrah? wherefore art thou red in apparel? etc. I have (saith Christ) trodden the winepress alone, and there was none with me: for I will tread them in mine anger; and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment, Isa. 63. 1, 2, 3. Edom is put by a Synecdoche for all Christsenemies: because among the enemies of the Church of the Jews, the Edomites were none of the least as appears in Psal. 137. 7. and therefore here Edome is propounded as a type of all the spiritual enemies of Christ and his Church: now Christ threatneth to dissipate and break them all; he will tread them down, as grapes in the winepress: so that Christ will preserve both himself and Church from the fury of the Beasts of Sharon, and Bulls of Bashan: for he is exalted at the right hand of the Father, and shall reign until his enemies be made his footstool, Psal. 110. 1.  
Thirdly, he is the Rose of the field, not of the garden. Hence note: That Christ is not a risen sprung up, and become orient, and sweet from the industry of man, but groweth only by the providence and good pleasure of God. Christ was not brought forth by any humane power, wisdom, or wit; but he was the wisdom of the Father, and the power of God, so that Christ had his being and all his excellency from God but not from man.  
Fourthly, the flower of the field is not enclosed and made private to a few, as the flower in the garden, but it is common to all that will gather it: so is Christ a common Saviour, not of the Jews only, but of the Gentiles also: God hath enlarged his heritage, so that the sons of japhet may dwell in the Tents of Shem. Christ doth not refuse any that come unto him; but all sorts of people, Jew and Gentile may be accepted. This is elegantly set forth by the Prophet, Isa. 41. 19 where God promiseth to plant in the wilderness the Cedar, the Sitath tree, the myrtle, the oil tree, the firtree, the pine, and the boxtree together. This was also represented unto Peter by a sheet knit at four corners, wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fouls of the air. Act. 10. 12. And the Apostle was bid to arise, and to slay and eat. Now by this he was taught, that not only the Gentiles, as well as the Jews were admitted into Christ's kingdom: but of every nation (as himself afterwards expounds it) he that feareth God, and worketh righteousness, is accepted of him, vers. 35 We read, that the fleece of Gideon was first wet, and the bean-floor dry; then afterwards the barne-floore was wet, and the fleece dry: so God gave his law first to the seed of Abraham, and not unto the Gentiles; then the Gentiles which were the wild olives, were ingraffed, and the natural olives were rejected, but he will at length save both Jew and Gentile. The Scripture itself speaks thus, Isa. 56. 6, 7. God promiseth, that he will bring the sons of the stranger (that is the Gentiles) to his holy mountain, and make them joyful in the house of prayer, and their burnt-offerings, and their sacrifices shall be accepted upon his Altar: for (saith he) my house shall be called an house of prayer for all people. So that Christ was an Altar for all nations, where on both Jews and Gentiles were an offering acceptable to God. And a like place there is in Isa. 60. 7. All the flocks of Kedar shall be gathered together unto thee; the Rams of Nebajoth shall minister unto thee; they shall come up with acceptance on mine Altar, and I will glorify the house of my glory. Here Christ is made an Altar, that makes the Gentiles (as I may say) a sacrifice of a sweet smelling favour unto God.  
Fifthly, the flower of the garden is only for pleasure, but the flower of the field is for profit, it is medicinable, and fit for an ingredient inelectuaries to heal diseases. So look upon Christ as upon the most gainful and profitable thing to the soul, that can be imagined: nothing more fit and commodious, nothing more enriching than Christ is: he is gain for himself, without relation to any other besides himself: he is a rich and inestimable treasure to the soul. Wisdom is better than Rubies; and all things that may be desired, are not to be compared to it, Prov. 8. 11. And doubtless Christ is the wisdom there spoken of: So for the rose of Sharon, it followeth,   

The lily of the valleys.  
Here Christ doth assimilate himself to the precious Lily. The lily (saith Pliny) is next in nobility 
Pliny Nat. Hict. lib. 25 cap. 5.  unto the rose. The Scripture sets it forth to be a glorious and amiable flower, even Solomon in all his glory was not arrayed like one of these, saith Christ, Matth. 6. 29. Christ doth assimilate himself to the precious lily or the valleys, and that in these respects.  
First, The lily is a flower of hot quality: so that as Christ was compared before to a rose of cold quality, because he cools his Father's wrath, and because he cools the hot distempered lusts in the soul: so here he is compared to a Lily, which is hot in operation, because he doth warm and revive his people.  
Secondly, the Lily is of an excellent clear colour, it was of a supper exexcellent beauty, according to the forenamed place, Mat. 6. 29. Solomon in all his glory was not arrayed like one of these. But behold (Jesus Christ) a greater than Solomon is here, Matth. 12. 42. compared to the lily of the valleys, which fare surmounted Solomon in all his glory. Christ was clothed with the Spirit of God: It was said of him, the Spirit of the Lord is upon me, Isa. 61. 1. And God saith, I will put my Spirit upon him, Isa. 42. 1. That is, I will  him with my Spirit. Now if the Spirit be his garment, than no creature, nor all the creatures in the world can compare with him in glory.  
Thirdly, the Lily is is called of the Hebrews Soshan, which signifies the flower of six, because of his six leaves, we have the same expression in the Title of Psal. 45. It is dedicated to him that excelleth on Shoshannim, that is, on six stringed instruments. The Hebrew word is derived of Shesh, that is, six: So in six days God created the world: so the creation of the new Heavens, and new earth is agreeable to the former; which shall be done by Christ.  
Fourthly, The Lily is of golden colour within: so is Christ full of golden graces, he is a head of gold, Song. 5. and he makes his Members suitable, by issuing out of himself, golden streams of grace into their hearts.  
Fiftly, The higher and the taller the family's stalk is, the more dependent and hanging down is the head thereof: thus it was with Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the form, (or essence) of God, or in the nature and condition of God: yet he took upon him the state, and condition of a servant He thought it no robbery (or rapine) to be equal with God: yet he suffered himself to be denuded and robbed of his glory by sinful men; God calls him the man, that is his fellow, Zech. 15. 7. and yet he was made a fellow to Thiefs and malefactors; and though he was full of glory and excellency, yet he emptied himself of all; for so are the words of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he evacuated or emptied himself, that is, he reduced himself as it were to nothing, he did, as it were, exhaust and draw himself dry, he did for a time deny himself, casting aside his robes of Majesty; by his voluntary condiscending to such a low debasement, as he underwent for us.  
Sixthly, The Lily is a flower of a redolent and sweet savour: so Christ in all his graces, is much more sweet and ravishing.  
Now for the valleys, where these Lilies grew, it notes unto us.  
First, That Christ's condition was mean and low, in respect of outward things, he is not the lofty Cedar, but the lowly Lily: But though Christ was like a Tree, whose root was in the earth; yet his fruit reached as high as heaven.  
Secondly, The Valleys note unto us the fruit and benefit of Christ's humiliation, for the Lily of the valleys is capable of more moisture, then is the Lily of the mountains: even so Christ by debasing himself, received abundance of grace and glory from the Father; and we also are exalted by his debasement, for by a supply of his grace, notwithstanding our low and base estate, are made sweet and amiable like the Lily; as the Lord saith, I will be as the dew upon Israel, he shall blossom as the Lily, and strike forth his roots as Lebanon, Hos. 14. 5.  
So much of Christ's speech touching himself, having so compared himself to The rose of Sharon, and the Lily of the valleys. Now followeth his speech touching his Church.    

Vers. 2.  As the Lily among Thorns, so is my love among the Daughters. 
Now Christ utters the commendations of his spouse, where he confirmeth and amplifieth the former speech, preferring her above other people, as the Lily is above Thorns and Thistles; and withal siignifying how she is afflicted and pricked with them, as with Thorns.  
In this verse we have Christ's comparison between the Church, and such a Lily, as grows among Thorns.  
Now let us consider,  
First, What and who is this Lili.  
Secondly, The Thorn.  
Thirdly, The love.  
Fourthly the Daughters.  
First, what this Lily is; it may necessarily be concluded of the Church; notwithstanding Christ himself was compared unto the Lily in the former verse.  
It is not unusual in Scripture for Christ, and his Church to be set forth, by one and the same thing: Christ is called the light, Joh. 1. 7, 8. his Church is called the same, Matth. 5. 14. So in the former verse, Christ is termed a Lily, which for a new consideration the same term is given unto the Church, and that in these respects.  
First, in respect of spiritual beauty, the Church is compared to a Lily that is white of colour, and very beautiful: The Church is washed, and sanctified, and justified in the name of Jesus Christ, 1 Cor. 6. 11.  
Secondly, The Saints rely upon God, as Lilies are said to be glorious by his providence. Why care ye for raiment saith Christ? learn of the Lilies of the field, how they neither labour nor spin, yet I say unto you, that Solomon in all his glory, is not clothed like one of these, Matthew 6. 28. Hence we should be taught to rely wholly upon God, casting all our care upon him.  
Thirdly, It is incident to this delicate and dainty flower, to grow among the perverse and unbelievers; the Saints, as Lilies, flourish and shine among the Thorns. Hence it is that the Apostle saith, We must be blameless, and pure, as the Son of God, without rebuke in the midaest of a naughty and crooked generation, among whom ye shine, as lights in the world, Phil. 2. 15.  
Secondly, what and who these thorns be, is easily decided. The natural thorn is no tender herb or flower, but a sturdy hard Tree, not smooth as the Lily, but knotty and full of dangerous pricks; who these thorns be, let David declare, in that he saith, The wicked be every one thorns, 2 Sam 23. 6. where the word wicked is expressed in the original by the word Belial, which well declareth the nature of wicked men, for that they be (as some expound the word) Beli. gnol, without yoke, that is such as will not come under the yoke of obedience. Others derive it of Beli and Gnalah, not ascending, because their matters prospered not, or, because they were such as ascended not to the Temple, nor to Mount Zion, the Tabernacle of the Lord. Such base earthly spirits, such beastly rude libertines, they be these Thorns.  
Now wicked men are compared to Thorns, and that in these respects.  
First, Briers and Thorns were the fruit of God's curse upon the earth, Gen. 3. 17, 18. So are the wicked men of the world.  
Secondly, Briers and Thorns, they are of a perplexing nature, being full of dangerous prickles; such thorns are the wicked, who are continually pricking and fretting, and galling the people of God. Hence it is, that when the Lord promiseth to free his people from such, he saith, There shall be no more a pricking briar to the house of Israel, nor any grievous thorn, of all that are round about them, that despised them, Ezek. 28. 24.  
Thirdly, Briers and thorns, the best use that is commonly made of them, is but to hedge and fence in: So it is, that God often times makes use of these Briers and thorns for the good of his people, so as by this means, he keeps them from wand'ring and straggling abroad, as Cattle do out of unfenced pastures. Thus the Lord tells his people in Hosea 2. 6. Therefore Behold I will hedge up thy way with thorns, and make a wall that she shall not find her paths. A like place we have in Numb. 33. 55. If ye will not drive out the Inhabitants, etc. Those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in in the Land wherein you dwell.  
Fourthly, The end of briers and thorns is to be burned, Heb. 6. 8. they shall be dried and made fit fuel for the fire, and at last burned, for which see 2 Sam. 23. 6. They shall be burnt together. Such will be the end of all ungodly ones, and such as die in their sin: Who would set the Briars and thorns against me in battle (saith the Lord) I would go through them, I would burn them together. Thus we see what and who these thorns be, and in what respect wicked men are so called: Now it followeth that we inquire concerning the love here spoken of.  
3. The love here spoken of is the Church (as before 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socius amious, 〈◊〉  in Chap. 1. 9 My love, companion, or fellow-friend) who loveth Christ because he loved her first, 1 John 4. 19 and whose love is kindled by the flames of Christ's love. The love of Christ is as a lily among the thorns.  
4. and lastly, as for these daughters amongst whom she converseth, they be as thorns: by Daughters may be meant the great multitudes of people, as the Scripture mentioneth, The daughters of Babylon, Psal. 137. The Daughters of jyrus, Psal. 45. So here we may understand multitudes of false brethren, hard hearted and knotty conditioned, being full of prickles, such as are very offensive to the Saints.  
This then is the condition of the Church of Christ: though she be as fair and glorious as the lily; yet it is allotted to her to suffer persecution and hard entreaties of the wicked, even as Christ did before her: Christ is a lily in the open fields of Sharon, exposed to the wild Beasts that be there: so is his Church as a lily among thorns by whom she is persecuted and pricked; but yet she remains passing glorious and beautiful, though among thorns.   

VERS. 3, 4, 5, 6.  
As the Apple tree 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 unto my taste.  
He brought me into the Banqueting house, and his banner over me was love.  
Stay me with flagons, comfort me with Apples, for I am sick of love.  
His left hand is under my head, and his right hand doth embrace me.  
IN the two former Verses we had Christ praising of himself and his Spouse; upon which the Church in these four Verses doth return praise to him again: as he set forth her praise, that she excelleth all the daughters, as far as the lily excelleth the thorns, so she commendeth him that he in dignity surmounteth all the Sons, as far as the Apple tree excelleth all the trees of the forest.  
The Church doth declare Christ's excellency.  
1. By comparison, she compareth him with all other for beauty, fruitfulness, comfort, and delight, unto the Apple tree, above all other trees, which bring forth no fruit, but are barren in the Forest, Vers. 3. As the Apple tree among the trees, etc.  
2. The effects or fruits of Christ, and they are double.  

1. A fervent desire in the Church toward Christ, I exceedingly delight to sit under his shadow, Vers. 4.  
2. Christ's loving provision made for her, He hath brought me into the banqueting house, etc. Vers. 4. This was as a cause of love-sickness to the Church, upon which follows these effects.   
1. A pathetical exclamation, or sudden outcry of the Church, Stay me with Flagons and comfort me with Apples, for I am sick of love.  
Lastly, a remedy follows this disease, His left hand is under my head, etc. Vers. 6.  
1. For the Church's comparison in these words, As the Apple tree among the the trees of the wood, so is my beloved among the sons. In which we may consider four things.  

1. What the Tree is that is here spoken of.  
2. The place it groweth in, to wit, in the Forest.  
3. The person resembled by this Tree.  
4. The persons resembled to the place of the trees growth.   
The Apple tree here spoken of is expressed in the Hebrew by the word Tapuach, expounded in Greek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malus arbour, & malum fruct us  by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin Malus. Some think that Malum an Apple, comes from Malum evil, because sin came first into the world by eating of an Apple. But others (unto whom I incline) think that it comes from Malo, I more will or desire, because it is passing pleasing to nature, it being a fruit which man much desireth and delights in. An Apple tree is commended to us in these respects.  
1. For its comfortable shadow that it giveth, as appears in the following part of the Verse, it being a tree of a spreading nature.  
2. It is very fruitful, as likewise appears in this Verse, the Apple tree is fruitful above all the trees of the Forest, which bring forth no fruit, or else they bring forth wild, harsh, and sour fruit not fit for food.  
3. The Apple tree hath more variety of fruits than any other tree whatsoever, so that it can hardly be reckoned up how many various sorts of Apples there be, and that of different taste.  
4. It is very pleasant in taste.  
5. It is very sweet and refreshing unto the sense of smelling, as thereby a quickening power is conveyed into a fainting weak body.  
Now by this is held out the plentiful supply of grace in Christ, flowing down upon all his Members. Hence Observe,  
That the Saints find a sweet supply of all grace in Christ.  
For look of what use and comfort the Apple tree is to man's body, the same, and much more is Christ unto the soul. Christ is a shadow of protection unto his people; fruitful in his communicating of grace, he aboundeth in variety of all his graces: his fruit is good to the taste, and sweet unto the senses of the soul cheering and comforting those that are weak by communicating of those graces to them. Christ hath in him sufficiency of all grace relative and suitable to all conditions: as Job saith that he was eyes to the blind, and feet to the lame, and a Father to the poor: so is Christ made every thing to Believers, in proportion to their wants. As Elisha, when he raised a Child to life, Put his mouth upon the Child's mouth, his eyes upon the Child's eyes, his hands upon the Child's hands: still similar parts were applied to similar: so doth Christ apply himself to us in a relation suiting and answering to every necessity. This of the Apple tree.  
Secondly, the place of this Apple trees growth, it is among the trees of the wood, or, of the Forest, or Grove, among wild trees, begrowne over with moss, and without coulter, trees that bring not forth fruit meet for man, that are either barren, or else they bear wild, sour, bitter, and unsavoury fruits, such as is food for Hogs and wild Beasts rather than for man. Such is the state of all the Sons of men by nature, for so saith the Apostle in Rom. 11. 24. that we are wild by nature, not as we were first made, but as we were corrupted in Adam, and so derived from him to his posterity: and therefore he saith, we were graffed in contrary to nature. That is, we are ingraffed in to Jesus Christ by some means which is above nature. Now Christ far excelleth in beauty, fruit, and comfort, all the Sons of men.  
Thirdly, the person affimilated to the Apple tree, it is Jesus Christ, the Churches Beloved, from whom she receives life, health, and every saving grace of the Spirit. The Hebrews express Beloved by the word Dod, which is the same in signification with David, as was hinted before in Chap 1. 13. Christ is the Churches Beloved; he loved her first, therefore her duty is to love him again, and therein she faileth not, although she be not able to love him so perfectly as she ought, nor in such a measure as he loveth her.  
Fourthly, the persons resembled by the Forest trees they are termed Sons, not sons of men, yet the adjunct (of men) may be added, and so it may be meant of all the Sons of Adam, whom Christ far excelleth, as it is said of him in Psal. 45. 3. Thou art fairer than all the sons of Adam. The Church considers Christ not exalted but here on earth, in his estate of humiliation: not sitting in the Heavens, but pitching his Tabernacle among men. And therefore it cannot be that Christ is here compared unto the Angels which are called the sons of God, Job 1. 6. unto whom, in this estate, and in respect of taking our nature, and for the suffering of death, was somewhat inferior, Heb. 2. 7. but in respect of the former similitude of the trees of the wood, we may understand it of all earthly creatures, as the Kings, and Potentates, and wise men of the world; these are called sons, as the peoples of the world were called Daughters in Vers. 2. Thus the King of Assyria is likened to a Cedar in Lebanon, under whose shadow dwelled all great Nations, Ezek. 31. 3. 6. And Nabuchadnezzar is likened to a tree strong and high under which the beasts of the Earth dwelled, etc. So the Church doth extol her beloved above all the great ones in the world, he being the Prince of the Kings of the Earth, Rev. 1. 5. These things remembered, let us see what is inferred.  
First Observe,  
That all men by nature are like the Trees of the Forest, which bring forth nothing but sour, bitter, and unsavoury fruit.  
All the fruits that man produceth by any natural ability, it is like the fruit of a wilderness, wild, bitter, and unsavoury.  
Secondly Note,  
Christ is the Churches Beloved.  
Christ loved us and gave himself for us; he loved us when we were not, yea, when we were his enemies we were reconciled unto him; hence it is that the Saints love Christ.  
Thirdly Note,  
That Christ far excelleth all the great ones of the world, for beauty, sweetness, and comfort. So is my beloved among the sons, etc. Christ was the firstborn of God, and therefore he was set above all the Kings of the Earth, Psal. 89. 28. The first borne among the Jews was the principal, and had three prerogatives: first, a double portion of goods, Deut. 21. 17. Secondly, the rule or government, 2 Chron. 21. 3. Thirdly, the Priesthood, Numb. 8. 14. 15. Now Christ is called the firstborn of God, to show, that he is to be worshipped and honoured above all things: he is said to be the firstborn of every creature, and the firstborn of the dead, that in all things he might have the pre-eminence, Col. 2. 15. 18. And therefore was to be worshipped of all the Angels of God, Heb. 1. 6. And is the Prince of the Kings of the Earth, Revel. 1. 5. Thus much for the comparison itself, now followeth the fruits or effects thereof.  

I sat down under his shadow with great delight, and his fruit was pleasant unto my taste.  
Here the Church declareth the fruit of Christ's shadow, and fruitfulness, and withal expresseth her earnest affection that she hath to be kept under Christ's power, and under his protection from persecution and affliction.   

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

I sat down with great delight.  
We may read the words thus, I much desired that I 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desidera vit, optavit, cupivit, concupivit.  might sit, etc. The form of the Hebrew word doth increase the signification, so that it noteth a continual and fervent desire of that which is pleasing, delightful, or profitable: so that the sense is as much as this, I did much please and delight myself to sit under his shadow, etc. By sitting is meant abiding, or resting, as in Psal. 91. 1. He shall lodge (or abide) under the shadow of the most high. The shadow of a tree is comfortable, and doth refresh those that are parched with the boiling heat of the Sun. The Church is under hot persecutions, being in the world, as a lily among thorns, she is also under wrath reveiled by the Law, therefore she taketh so much delight under Christ's shadow, in him she findeth rest and peace, and therefore she siteth down and remaineth under his shadow, because he hath delivered her from the wrath to come, 1 Thess. 1. 10. In whom she hath peace, though in the world, she hath tribulation. John 16. 33. now she proceedeth to an other fruit of his goodness.   

And his fruit was sweet to my taste.  
The Church acknowledgeth, that she is not delivered only from evil, but made partaker of his goodness. Fruits signify graces and good works, Mat. 3. 8. and Gal. 5. 22. and they also signify a comfortable reward, Psal. 58. Prov. 27. 18. but here we may take them for the words and works of Christ.  
First, Christ's words are sweet; for David cries out most pathetically, saying, How sweet are thy speeches to my palate, beyond honey unto my mouth! Psal. 119. 103. The Jews confess, That never man spoke like him: and Peter saith, Lord, thou hast the words of eternal life, Joh. 6. 68  
Secondly, Christ's works are sweet, his work of incarnation, taking our nature upon him; his work in our nature, killing of sin, by his death and resurrection, and all the fruits of them, which are communicated unto us by the Gospel: his glorious ascension in our nature, leading captivity captive, and giving spiritual gifts unto men; his sitting at the right hand of Majesty in our nature, making continual intercession for his people, his protection in times of trouble, his presence in the midst of persecution, in a word, all the works of his mediatourshipp are sweet, yea, pleasant and pleasure itself unto us.  
From the first of these effects, Observe, That Christ is a shadow of protection unto his people.  
As Trees are a shadow from the hot scorching sun: so is Christ a shadow unto his people, from the heat of the wrath of God, and from the persecutions of the world. Thus the Lord promseth in Isa. 4. 6. There shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm, and from rain. The Lord doth promise by this Tabernacle, to be a defence unto them against all dangers and annoyances, set forth by allusions, as to the cover of the Tabernacle, Exod. 36. 19 and the use of the cloud, Psal. 105. 39 And thus we have the Prophet saying, Thou (Lord) hast been a strength to the poor, a strength to the needy in his distress; a refuge from the storm, a shadow from the heat; when the blast of the terrible ones is as a storm against the wall, Isaiah 25. 4.  
Secondly, Observe,  
That the Saints are much delighted and refreshed by this shadow of Christ's protection. I fate down under his shadow with great delight, etc. Hence it is that the Psalmist cryeth, Hid me from the conspiracy of the wicked, and from the rage of the works of iniquity, Psal. 64. 2. This comfortable shadow, this shield of protection, the Saints most of all desire in the sun's heat of persecution; hither they fly, as Doves unto their culture house, as the Child in the mother lap; Christ was a shadow unto his Church in respect of the weight of her sins, she being terrified with the curse of the Law, which herself could not bear: now under this distress of mind, she flieth unto Christ for succour, to be shrouded and protected by his grace, and to be covered by his righteousness from that terrible curse. When the soul is full of restless vexations, fluctuating and tumbled up and down in a whole Ocean of perplexities and fears, and can see no shore, no land, no creek or haven of comfort: than it must into the Ark, than it uses the soliloquy of the Psalmist; return unto thy rest O my soul! then it cries out with the blessed Martyr, O! none but Christ, none but Christ; there's my Ark, there's my rest, there's my refuge, there I shall fiinde relief and releasement, or else no where: Christ will be a calm to me after a storm, he will dispel and drive away all these clouds, he will hold my head above the water, and keep me from sinking; he will be light and joy, and unspeakable solace after all these distempers: thus the poor afflicted soul, as a Prisoner of hope (as the Prophet speaks, Zach. 9 12.) returns unto Christ, as to it's strong hold: Christ is called the propitiat orie, Rom. 3. 25. for as the propitiatory covered the Ark, and the Law in the Ark, which was The hand-wrighting of ordinances against us, Col. 2. 14. from the presence of God; so Christ covereth our sins, and putteth himself between us and the indignation of his Father. The Apostle saith, As many as are of the works of the Law, are under the curse, for it is written, cursed is every one that continueth not in all things which are written in the book of the Law to do them, Gal. 3. 10. So that there is no help but to fly to him for succour. Moses was a type of Christ, where it is said, that Moses his chosen Servant, stood before him in the gap to turn away his wrathful indignation, that he may not destroy his people, Psal. 106. 23. So Christ, the Mediator of the new Testament, must come between God and us, that the may not behold us but in him. The Saints find that in him only is a full sufficiency to refresh them, and to quench and cool all the heat of their sins, and of God's wrath: fare otherwise it is with Idolaters, and such as worship false Gods; when they have done all they can, they are not satisfied, they find no ease, nor no way to take away the sting of conscience; They multiply their sorrows, as David speaks, Psal. 16. They do punish and afflict themselves many ways, seeking all means to make some satisfaction for their sins, to cool the burning heat of their guilty conscience, but when they have wearied themselves, they can find no ease or rest, for that is only to be found under the shadow of this Appletree, where the Church here taketh her delight and is set down: so that the Church's prayer is the same with that of David, Psal. 91. 4. that she might dwell under his protection, and abide under the shadow of his wings, that he would cover her with his feathers; his faithfulness and truth being applied to her by faith, it may become hers, and so be unto her a shield and buckler.  
Lastly, In that she doth not only delight under his shadow, but addeth, his fruit is sweet unto my palate, or taste: Observe, That the Saints are sweetly, and fully satisfied with all good things in Christ. All the faithful feed upon Christ, and are nourished with all heavenly food, even with all the fruits of his mediatorship. And what is wanting in him? Who is made unto us of God, wisdom, righteousness, sanctification, and redemption, as the Apostle saith, 1 Cor. 1. 30. It pleased the father that in Christ, should all fullness dwell, Col. 1. 19 from whom we receive all spiritual blessings in heavenly places. The water of the Rock and the Manna in the Wilderness were the signs, that Christ should spiritually feed and refresh his people. Now from the redundancy and overflowing fullness of all good things in Christ, the Saints have there sufficiency and fullness, Of his fullness we receive grace for grace, Joh. 1. 16. that is, graces answerable to every communicable grace of Christ, that as face answers face in water: so we may be made answerable to our head; now then let us eat of these apples in faith, digest them by meditation, and we shall find in them more sweetness, than the Israelites did in their Manna,; taste, and see how good the Lord is, as it is in Psal. 34. 8. every fruit of Christ's mediation, is an Apple of life, and every leaf of this Tree, serveth to heal the Nations withal, Revel. 23. 2. Now the Church being fully satisfied with all good things from Christ, which she doth here declare, not only by this allegory of an Appletree, but also by a banquet, for she addeth in the next verse, saying:    

Vers. 4.  He brought me into the Banqueting house, and his Banner over me was love. 
The great Kings, and noble Princes of the world, do use to entertain one another in sumptuous and royal banquetring houses, in which they do use to set before them all the dainty things which can be gotten for money: So here, the most high and glorious King of Kings, bringeth his beloved Spouse into the banqueting house, which doth excel all the banqueting houses of earthly Kings.  
In this verse, we have a narration of the plentiful provision Christ makes for his Church: wherein are uttered two glorious favours, and manifestations of Christ's love unto her.  
First, By his conveying her into the Banqueting-house, or, by a special adjunct termed, The house of Wine.  
Secondly, By his spreading his banner over her, termed from the effect, dilection Or love.  

He hath brought me, etc.  
By this form of speech she declareth her own inability, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venit, unde in High. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venire fecit adduxit, introduxit.  to come unto this heavenly banquet, that Christ had provided for her, and doth withal declare the sweetness and efficacy of Christ's grace, working by the secret operation of his spirit inclining her heart, and swaying of her will, and so maketh her partaker of all his heavenly treasure.  
Hence, Observe,  
That we cannot partake of the heavenly treasures which are in Christ, but through the operation of his own spirit. He (to wit Christ) brought me, etc. No man (saith he) cometh unto me, except the Father that sent me draw him, Joh. 6. And the Apostle doth fully show, that all the grace we receive from Christ, is from the powerful working of his Spirit, 1 Cor. 2. It is Christ that doth comfortably and sweetly introduce his beloved Spouse into the house of spiritual delicates.  
The Church nameth the place into which Messiah brought her.   

To the banqueting house.  
In the original it is, Beith haijn, domum vini, the house of wine: it must needs be meant of the wine-celler, the place where wine is kept; or the banqueting house where wine is drunk, for Cellars are called the Treasuries, or storehouses of wine, in Chron. 27. 27. now because a wine-Cellar is a low vault under the ground, dark, and cold, it may rather be taken for the banqeutting-house, alluding to Kings of the earth, who use to entertain one another in sumptuous and royal banqueting houses.  
Now wine is very comfortable to the nature of man it slacketh his thirst, it cheereth his heart, Psal. 104. 15. it causeth him to forget his sorrow and misery, Prov. 31. 6. 7. it comforteth the sick by cherishing and augmenting the vital spirits, it is also said to be delightful to God, because it was offered up in sacrifice, (as I observed in Chap. 1. vers. 1.) by a Synecdoche, it is put for all fragrant, sweet, and comfortable things in the world. Now by this, the Church signifies an increase of grace from Christ; the shadow of Christ was a comfort unto her. but to be fed under that shadow with delectable fruit, that caused greater comfort: but now to be brought into a banqueting house and to be refreshed with fragrant wine, this must needs be exceeding, and fare more comfortable unto her; forasmuch as the fruit of the Vine excelleth the fruit of the Appletree, and is much more comfortable unto the heart.  
Hence, Observe.  
That Christ's love unto his Church, increaseth more and more.  
It is like Nilus and jordan's waters overflowing their banks, not that Christ's love doth admit of any increasings, or decay: but in respect of the manifestations thereof, it is sometimes augmented for the spiritual consolation of his Church: for so saith the Apostle: For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, 2 Cor. 1. 5. And Israel shall grow from strength to strength, Psal. 84. 7. Christ's love never lessenneth, nor decayeth; but it is constant and firm, it is like the water of the sanctuary, which abounded more and more, it gins in a drop and ends in an Ocean; and like a spark converteth into such a flame, as that it shall consume all dross and stubble before it.  
Secondly, By this banqueting house, is noted all those rich and costly things which Christ and his Church doth banquet withal, which are not trash and dross, and beggarly scraps, but those rich and precious delicates of Heaven.  
Hence Observe,  
That Christ communicateth all his sweet gifts to his Church.  
Christ doth communicate his Spirit unto his Saints, with all the fruits thereof, as love, joy, peace, long-suffering, gentleness, meekness, temperance, Gal. 5. 22. 23. And the Saints are never satisfied until Christ have filled their souls with divine graces, which they are made partakers of by faith: they feed upon Christ Crucified. My flesh is meat indeed, and my blood is drink indeed, John 6. That is, true spiritual food. In Christ there is all fullness, whom then can the Saints want? For if there be light in the Sun the Air cannot be dark: if there be sap in the stock, the branches cannot be dry: if there be fullness in the Fountain, the streams cannot be empty. Christ is the Olive-tree that standeth before the ruler of the whole Earth, and emptieth itself by the pipes and Conduits of his word, into the golden Candlesticks of his Church, Zech. 4. Light and grace in the ministration of holy Ordinances flow from him; for in him there's righteousness, there's life, there's peace, there's joy, even unspeakable and glorious, as the Apostle saith, I Peter 1. 8.  
Thirdly, by this house of wine we may understand it of the Scriptures, or of the assembly of the Saints who are the house of God, and unto whom is afforded all spiritual comforts signified by wine. And thus wisdom (which is meant of Christ) is said to have built her house, Prov. 9 1. That is, Christ who is the supreme wisdom, yea, wisdom itself, hath prepared him a Church, and 'tis added, she hath hewn out her seven pillars: that is, he hath many chief props and stays which are principal parts of his Church: his house being built, in Vers. 2. he prepares for to make a great Banquet, the Text saith, She hath killed her Beasts, she hath mingled her wine, she hath also furnished her Table. Wisdom is compared to a stately Queen that makes a Feast, and keeps open house (as we use to say) for all comers: So is the Kingdom of Heaven likened to a King that married his son, Mat. 22. 2. And they are blessed and happy which are called to this supper, Revel. 19 9 And in that it is said, she hath mingled her wine, it alludeth to the custom of the Jews, who, because of the hotness of their Countries, did use to pour out, or mingle their wine with water, to allay the heat of it. So doth Christ qualify and fit heavenly food, and makes it suitable to our appetites. Now wisdom hath built her house, and mingled her wine, &c, inviteth the simple to come, and eat of her bread, and drink of her wine, Vers. 5. And so Christ in Song 5. 1. saith, Eat O my Friends, drink ye, drink abundantly, O beloved. Thus much for the first favour of Christ towards his Spouse, to wit, his conveying her into the house of wine. The second favour manifested by Christ to his Church followeth.   

And his banner over me was love.  
The spreading of a Banner, or the lifting up of a Standard, is mentioned in Isa. 49. 22. Behold (saith the Lord) I will lift up mine hand to the Gentiles, and set up my standard to the people, etc. The end of Gods setting up his standard here is noted to be for the drawing in of the Gentiles, which banner must needs be meant of the displaying of the Gospel. And Christ laid open in the Gospel is said to stand for an Ensign of the people, and to him shall the Gentiles seek, Isa. 11. 10. And he shall be set an Ensign for the Nations, Vers. 12. This Banner or Ensign hath allusion to the manner of Captains, who by their setting up of their Ensign do gather their Soldiers together. So Christ the Captain of our salvation, doth gather and draw a people to himself by the setting up his Standard of the Gospel, and by displaying the colours of his truth. The standard of his word of life he lifts up among his people, calling them by the display of his banner unto himself.  
Secondly, the displaying of a Banner signifies terror to the adversaries, and victory to the Church; she is said to be terrible as an Army with Banners, Cant. 6. 4. 10. And the Church in sign of victory, saith, We will shout joyfully in thy Salvation, and in the name of our God we will set up the Banner, Psal. 20. 6. The Israelites were every one to pitch by his own Standard, Numb. 2. 2. So must the Saints pitch under Christ's Standard of victory and defence.  
Hence Note,  
That Christ obtaineth victory over all his enemies, and is a defence to his own people. But we are farther told whereof this Ensign was made and set up, and that was of Love, His banner over me was Love. Love, here is meant of that wherewith Christ hath loved us, 1 John 4. 10 by which he redeemed his Church, Ephes. 5. 26. This love is the Ensign, that he displays over us for provoking us to come unto him; yea, all his several loves are displayed in his glorious Gospel, as an Ensign or Banner to gather together unto him all his Saints.  
Hence Observe,  
That all the Saints and chosen of God are drawn unto Christ by his love. For the love of Christ is the Ensign spread, by which he draweth all his Saints unto him: and none are drawn, but those only over whom the same Ensign is displayed. Now this banner is spread, when the Gospel is preached, and the riches of Christ's love laid open, whereby the faithful are drawn to Christ. What love is like to his, who hath given himself for us, when we were his Enemies? Rom. 5. Who washed us in his own blood, Rev. 1. Here then is the principle and ground of all our obedience, or of our praise, and that is love, which love is wrought in our hearts by the displaying of the banner of Christ's love over us. All that we can do is nothing if there be not this principle of love: hence saith the Apostle, The love of Christ constraineth us, 2 Cor. 5. 14. And we read of the woman in the Gospel which washed the feet of the Lord with tears, and wiped them with the hairs of her head: from whence proceeded all this? Was it not because she loved much? And why did she love much? Because (saith Christ) Many sins were forgiven her. She had felt the banner of his love spread over her in forgiving her many sins, and this did draw her to love him exceedingly. The Apostle doth reckon up all the fruits of Christ's spreading of his love abroad in the hearts of the Saints, saying, We rejoice in tribulations being justified by saith, knowing that tribulation bringeth patience, patience experience, experience hope, hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost which is given to us, Rom. 5. 3, 4, 5. When the soul comes to the assurance of faith, by the displaying of Christ's banner of love in the Gospel, than neither tribulation, nor anguish, persecution or famine, nakedness, or peril of sword, shall be able to separate them from the love of Christ, but they shall be more than Conquerors through him that loves them, as the Apostle saith.  
Hence learn what is the chief duty of the Ministers of the Gospel, namely, to spread before men the Banner of Christ's love; yea, to publish and lay open the riches of his love to mankind, in offering himself to be a ransom for the sins of the world, to draw men out of carnal misery, unto a most happy, spiritual, and blessed condition. Then extol and lift up the Ensign of Christ's love, and display the banner thereof, that men may be gathered in unto it. The Ministers of the Gospel should spend their whole force this way, that men may be drawn to Christ; who will seek after that which he knows not of? And who would not seek after some precious Jewel? O then! tell people where this Jewel, this pearl, this treasure is, that they may seek after it: Display the Ensign of Christ's goodness, mercy, grace, and love, that people may be provoked to praise Christ, and yield obedience unto him. So far concerning the narration of Christ's favours; now followeth the Church's request.    

Vers. 5.  Stay me with flagons, comfort me with apples, for I am sick of love. 
Here we have a wonderful effect of those former things which she spoke of; she compared Christ unto an Apple tree, under whose shadow she took delight, and sat down, and his fruit was pleasant unto her palate. He brought her into the house of wine, by the displaying over her the banner of love. Hence it is her heart is so much taken and ravished with love towards him again, that she is lovesick, and ready to swoon therewith, and cryeth out to have them stay her up with Flagons, and to comfort her with Apples.  
In the words we have,  
First, a request of the Church, and this is twofold; she saith,  

1. Stay me with flagons.  
2. Comfort me with apples.   
Secondly, we have the Church's reason of her earnest request, in these words, For I am sick of love.  
The thing she so much requesteth is spiritual sustentation and strength, compared with flagons of wine, and the savour of Apples. So that look how comfortable wine is to the heart, and the savour of pleasant apples to the sense; such, and much more is the sense and sweetness of Christ's graces to his Church.  

Stay me with flagons, etc.  
Stay) or sustain, strengthen, prop, or uphold ye me. The similitude is drawn from hence, when a Virgin is betrothed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inniaeas' fuit, imposuit, fulcivit, sustentavit.  and through the vehemency of her love towards her beloved, is sick and swooneth. So here, the Church having tasted the sweetness of those Apples, and of that heavenly wine, hath such a desire of Christ, that makes her break forth into this pathetical exclamation, or sudden outcry, Stay me with flagons, etc.  
But unto whom doth she cry out for these flagons, and for these sweet Apples? She seemeth not to direct her words unto Christ, for she speaketh in the Plural number, and not unto one single person, saying, Stay or uphold ye me. Most think that she speaketh unto the Ministers of Christ, and other Christians, that they might uphold and stay her, applying the comfortable doctrines of the promises of the Gospel unto her heart and conscience, because of her own infirmities, and the want of the feeling of Christ's love and graces. For spiritually we are sustained and strengthened by words and promises of Christ, these comfort the heart, these quicken the spirit, these strengthen the weak faith, as the Apostle James saith, Be ye patiented, strengthen your hearts, for the coming of the Lord draweth nigh, Jam. 5. 8. And saith Paul, I long to see you, that I may impart unto you some spiritual gift, to the end you might be established or strengthened, Rom. 1. 11. Now than the Church calleth unto those into whose hands Christ hath committed these treasures to deliver unto her, towit, those faithful Servants, the Apostles and Prophets, and all holy teachers, for by the ministry of these, the Lord hath delivered unto his Church all those heavenly mysteries of Salvation; and so the Apostle speaks, That which I have received of the Lord (saith he) I also have delivered unto you, 1 Cor. 11. 23. And thus the Apostles were said to Confirm (or establish) the souls of the Disciples, Acts 14. 21, 22. Now the Church doth direct her Speech unto them, not as unto the Authors, but as unto the ministers of those things: for she knoweth that they be wholly and altogether in Christ. They are but as Stewards and dispensors of the mysteries of God, 1 Cor. 4. 1.  
Hence Observe,  
That Christians in distress desire to be comforted of others.  
Many times when we are not able to apply the promises of comfort unto ourselves, yet others may so apply them, that we may be comforted. The Church addeth.   

With flagons.  
By Flagons no doubt she meaneth by the figure Metonymy, the thing containing, for the thing contained: to wit, the Wine in those Flagons, which must needs be meant of the wine of consolation, and of grace and favour. So the cup is put for the wine therein, Luk. 22. 20. Now by Flagons is meant of the distribution of all good things in the Banquet of this Gospel of Christ. When David had brought the Ark of God unto his place, and had Offered Burnt-offrings and Peace-offrings, and blessed the people, He dealt to every one of Israel, both man and woman, to every one a loaf of bread and a good piece of flesh, and a Flagon, 1 Chron. 16. 1, 2, 3. Meaning a Flagon of wine. And there is mentioned, in Hos. 3. 1. Flagons of grapes. That is, of wine made of Grapes.  
Arius Montanus turns the Hebrew according to the Letter thus, Underprop me in the Flagons: and so the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis. Arius Mont.  next words, Comfort me in the Apples, that is, amidst the Flagons, and amidst the fruit: for the Text hath not the particle (Eth) with, but the letter Beth, which signifieth in, among, sooner than With. And you may take the sense thus, is if the Church should say: O my well-beloved, vouchsafe that thy Ministers, towit, thy Prophets, Evangelists, Apostles, Teachers, etc. may apply unto me with all care and diligence, all the cordial promises of the Gospel: these are the full flagons of that spiritual wine which only can cheer and comfort me, who am ready to faint and swoon amidst this divine Banquet: my senses being weak to sustain the strong odour of thy graces, unless sustained by some spiritual assistance from them that are able, sweetly and comfortably to apply the promises of the Gospel unto me.  
Hence, Observe,  
That the promises of the Gospel yield most comfort unto the Saints when they are sweetly applied unto them.  
The Church here desires to be sustained with flagons of the wine of Christ's grace and consolation distributed unto her soul. It is the explication of Christ's excellency and riches, and the applying of them to the hearts of the Saints, that brings comfort, peace, joy-unspeakeable, and full of glory. Hence it is, that the Apostle saith, Unto me, who am less than all the Saints, is this grace given, that I should preach among the Gentiles, the unspeakable riches of Christ; and make known unto all men, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that now unto Principalities and powers in heavenly places might be made known by the Church, the manifold wisdom of God, Ep. 3. 8, 9, 10. The Apostle doth testify, that he was to display and reveal the hidden mysteries of Christ unto the Gentiles; by which means, principalities and powers, to wit, the Angels, who are very desirous to look into, and contemplate the manifold wisdom of God, and the dispensing of gifts and graces in Christ to the Saints: even these Angels might have a new proof of the wisdom of God, by the preaching of the Gospel.  
Thus for the first request of the Church.  
The second followeth.   

Comfort me with Apples.  
The original Rapad, signifieth properly to spread abroad as a bed to lie on, so it is used by Job, when he saith, I have made my bed in the darkness, Job. 17. 13. that is, I have spread or prepared my bed; we may read it, spread me a couch, bolster me up, or, strew me a bed. It was their manner then, to strew their beds with herbs, or to stuff and bolster them up. Now the Church meaneth the same thing by these Apples, laid as it were under her; as in the former words, by the flagons, for they used beds at banquets and feasts, Amos 6. 4. Or, it signifieth her falling into a swoone; and then she alludeth to the custom of men, who, when others are swooning or fainting, are wont to put strong smelling things into their nostrils: so the Church meaneth, that for her comfort and refreshing, and restoring her again, as it were from death to life, she would have the sweet smelling Apples, to wit, the comfortable doctrines, and fruits of Christ, that are brought out of Christ's treasury, both held and applied to her, that by that means she may be recovered.  
Hence, Observe.  
That the only means to recover and refresh a soul, that is ready to faint for want of the feeling of Christ's love, is to apply the sweet promises and consolations of the Gospel unto it.  
For here the Church being inflamed with the love of Christ, that she's ready to swoone and faint in the midst of the banquet, as it were for longing after her beloved, crying out with pathetical exclamation, Stay me with flagons, comfort me with apples. The Church having requested some aid and help, she rendereth a reason, and declareth what is her distemper.   

For I am sick of love.  
Here we have the reason of the Church's sickness, enlarged from the cause thereof, namely, love; she was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit.  in languishing with desire to enjoy the comforts of her beloved. The word cholah, signifies sickness or weakness: so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ, for such is the condition of the Church often. Now love is one of the strongest affections, and therefore the sickness arising from it, must needs be very sore; as may be seen in the example of Ammon, who was sick of love for his Sister Tamar, 2 Sam, 13. 1, 2, etc. now this sickness growing from love, let us consider what love is.  
It is an affection or motion whereby the will is inclined, with desire of some good thing, with a strong desire after the fruition of that good, which is propounded to the soul. The cause then by which the heart is stirred, is the goodness of some object propounded to the sense, and by the sense propounded to the heart. Now than we may understand the cause of this sickness to be either.  
First, The sense and feeling of God's wrath due to her for sins, and the curse of the Law, according to that in Psal. 90. 8. where the Psalmist saith, Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. Whereupon it is said, The Inhabitant shall not say I am sick; the people that dwell therein shall be forgiven their iniquity, Isa. 33. 24. when their sins were forgiven, their sickness was healed.  
Hence, Observe.  
That the apprehansion of wrath due for sin, causeth sickness in the soul.  
Christ tells us, That the whole need not the Physician, but they that are sick, Matth. 9 12. Sinsick sinners will inquire and seek the Physician of souls. The sense of misery is the primum mobile, the first mover, that sets the soul in fainting and longing after Christ, for when the soul finds itself in darkness without light, lying under the guilt of sin, and not able to deliver itself, this cannot but make it look out for itself, and seek with great importance for a Saviour. The Dove could find no rest for the sole of her foot, till she returned into the Ark. The Saints are very impatient of Christ's absence; for he may withdraw himself for a while; he may withdraw his light and comfort from the soul, though he take not a way his love, yet he may suspend the Acts of his love, he may seem to frown, he may so abscond and eclipse his love, that the soul for a time loseth sense, and feels not its own happiness. Now when it is thus, Christ seems to be gone, the comfort and assurance of his love is gone, joy and light is gone, O! how dejected, how disconsolate is the soul then! It is a perfect hyeroglyphick or resemblance of A wounded spirit, as Solomon calls it, when the soul is full of perplexities and fears, and can see no comfort; than it must return to Christ, as to its strong hold, there is my stay, there is my comfort, there I shall find relief and refreshment, or else no where. Or else.  
Secondly, We may take the cause of the Church's sickness the object, to wit, the sight of Christ's loves, displayed by his banner, and by tasting of his banquet, even all the variety of his sweet graces: now because her mind (which is the eye of the soul) could not sustain the glittering shine of his love, no more than Job could shut up the Sea with doors, Job 38. 8. or Agur close up the winds in his fist, Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning, being overcome with the bright and glorious beams of his love; as it was said of the Queen of Sheba (according to Historians) who had no Spirit left in her, because she was astonished at Solomon's glory, riches, wisdom, and the like: So here the Church having both sights and tastes of Christ love and sweetness, is as it were overcome with it.  
Hence, Observe.  
That the fullness of Christ's love to his Saints, doth as it were, transport and overcome them.  
The Church had been in the house of wine, banqueting with Christ; and under the displaying of the banner of his love, upon which she cryeth out, I am sick of love, I am overwhelmed and overcome with his sweetness, hereupon her heart was so much ravished with love, that she is lovesick, and ready to swoon therewith. Or,  
Thirdly, We may take her sickness to be her exceeding love towards Christ, that her heart is so ravished with love towards him, that she is sick. Love hath a strong appetition of peculiarity, or private interest in the thing beloved: Here is a marvellous passion of love in the Church towards Christ: Now according to this interpretation, the similitude is drawn from hence, when a Virgin is betrothed, and through the vehemency of her love towards her Spouse, is sick, and swooneth; a greater or a more vehement love cannot be.  
Hence, Observe.  
That the Saints love to Christ, is vehement and strong.  
Here the Church is so taken and ravished with love towards Christ, that she is lovesick, and ready to swoone, and with a pathetical exclamation cry th' out, as one that is ready to departed and die, she desireth to be refreshed with the sweet water of life, distributed unto her in flagons, and the sweet smelling Apples fetch out of Christ's treasury, and both held and applied to her, that by that means she might be, as it were recovered of her sickness. The faithful soul tasting the sweetness of those Apples, & of that heavenly wine, hath such a desire of Christ, as that she cannot be any means be satisfied without the enjoyment of him. Here then is a sickness, but not to death, but unto life and satisfaction. Christ himself pronounceth such Blessed, that do hunger and thirst after righteousness, for (saith he) they shall be filled, Matth. 5. 6. The sweetness of these Apples which she tasted, and of that precious wine, brought her into this passion: yet her appetite and desire of them, is not any thing at all diminished, but she desireth to be more refreshed and comforted with those flagons of wine, and to have applied unto herself those sweet apples of Christ. When Christ doth first lead a soul into his Wine-Cellar, and doth refresh it at the heavenly banquet of heavenly delights and comforts, he doth not distribute out a full measure of his spirit and grace, but as it were some tastes, or small drops of them, which the Apostle calls The first fruits of the Spirit, Rom. 8. 23. And The earnest of the Spirit, Ephes. 1. Now by these drops the Saints are so taken and ravished, with the wonderful sweetness there is in those heavenly things, that they are insatiable in their desire after a more plentiful measure of them. Thus for the Church's request, with the reason thereof. Now followeth the fruit or effect of her request.    

Vers. 6.  His left hand is under my head, and his right hand doth embrace me. 
In the last Verse we had the Church's disease described, here we have the remedy. She called out to the Ministers of Christ to help her in the former verse, but it appears here that it is only Christ that can apply cure: Indeed they be instruments, and no more, for Paul may plant, and Apollo may water, but it is God that can give increase, 1 Cor. 3. 6. It is Christ himself that is able to support his Church by his divine power. Hence it is the Church addeth to her former Speech, saying, His left hand is under my head, and his right hand doth embrace me. So that though she had called unto others for help, yet here she confesseth that all the efficacy is from Christ himself, declaring, that he doth stay her up with both his hands.  
In these words, observe, The Church's declaration of Christ's exceeding love towards her: and this love of Christ appeareth in one general act of favour, namely, his sweet embracing her, which embracements must needs argue love and favour.  
In Christ's embracements of his Church, we have two particulars.  
First, in his left hand conveyed under her head.  
Secondly, in his right hand, amiably embracing her.  

His left hand, etc.  
Some understand it, prayer-wise, Let it be under my head: and then the Church prayeth unto Christ, for supply of strength and sustentation, and that he would comfort her heart by his word and Spirit, as a loving Husband doth his wife in her sorrow and sickness, for so the Apostle tells us, That Christ nourisheth his Church, Ephes. 5. 29. Seeing these things are spiritual, what may be meant by the left and right hand? for the resolution of this mystery, we cannot bring in that of Christ's right and left hand, spoken of in Matth. 25. because the left hand is turned to the wicked: but both hands here do uphold the Church. Some understand by the left hand of Christ his manhood, and by his right hand, his Godhead. But I understand it here of whole Christ embracing of her, with both hands as it were, both his God head and manhood, his life, death, resurrection, and ascension, even all that is Christ's, is employed for the good and comfort of his people.  
The form of speech may also seem to allude to their feasts, when they lay on the ground, so that if any fainted, they put one hand under them to lift them up, and gave them some comfortable potion with the other. In like manner, Christ doth not leave his Church in her sorrow and sickness, but embraceth her with his own hands, in the manifestation of all love, and mercy, and keepeth her safe from evil. Now if we take the words for a narration, than the comfort of Christ's goodness and mercy is set forth in the refreshing his people by his word and spirit. But if we take them prayer-wise, Let him embrace me, etc. then they hold forth the faith and thankfulness of the Church, because she seethe Christ present, administering comfort to her, even in a fainting condition.  
Hence Observe, First,  
That it is in Christ's power alone to support and comfort his Church, by the ministry of his Spirit.  
It is not in Paul that planteth, nor in Apollo that waters, but in Christ, that giveth the increase, 1 Cor. 3. 6. therefore though she had called to others for help, yet here she acknowledgeth all the efficacy to be from Christ, he doth stay her up with both his hands, when she is ready to faint.  
Secondly, note.  
That it is a marvellous comfortable thing unto the Church, to see Christ presentewith her, by his spiritual power and grace.  
His left hand is under my head, as a Pillow for me to be refreshed on, when by reason of sin the whole heart is faint, and the head is sick, then Christ doth comfort the poor afflicted consciences, in the forgiveness of sins, by the applying his own righteousness, and the consolations of the spirit: So that the Saints can say with David, when my flesh and heart faileth, God is the Rock of my heart for ever.    

VERS. 7, 8, 9  
I charge you, O ye Daughters of Jerusalem, by the Roes, and by the Hinds of the Field, that ye stir not up, nor awak my love till he please.  
The voice of my beloved; behold! he cometh leaping upon the mountains, skipping upon the hills.  
My beloved is like a Roe, or a young Hart, behold! he standeth behind our wall, he looketh forth at the Window, showing himself through the Lattesse.  
IN the former part of this Chapter, we have seen how Christ calling himself a Rose and a Lily, giveth us to understand, that in him is the Fountain of all grace, and the fullness and perfection of all sweet and heavenly treasures. Also, that from his sweetness and beauty, his Church is made so sweet and com●ly that she excelleth all other Daughters, as fare as the pure white Lily doth the Thorns. Then she setteth forth the praise of her well beloved, by a like comparison; namely, that as the Appletree excelleth the trees of the forest: so doth he excel the Sons.  
And further she declareth, that by the comfortable shadow, and fruit of this tree, she being led into the house of wine, she is made partaker of all heavenly blessings in him, and by the feeling of his love, she is sick of love towards him, calling for a further supply of grace, and is embraced, comforted, and supported by Christ. All which is contained in the first six verses of this Chapter.  
Now to proceed. In these three Verses we have.  
First, A strict charge given, that this peace she enjoyed, may not be interrupted, verse 7.  
Secondly, A Declaration of Messiahs' coming, together with the discovery thereof, verses, 8, 9  
First, We have a vehement charge given to all the Members of the Church, I charge you O ye Daughters of Jerusalem, etc.  
Secondly, The manner of the charge, By the Roes and Hinds of thee Field.  
Thirdly, The matter of the charge, That ye stir not, nor awake my love.  
Fourthly, The duration or continuance of the charge, until be please.  
Here ariseth some difficulty, to find out whether it be Christ or his Church that giveth this charge; by some of our English translations, it seems to be Christ, because it is read, That you awake not my love until she please; for if it were the Church, she should say, That you awake not my love until be please. But it is not very easily discussed by the Hebrew text: for the word Ahabhah, love, is feminine: and if the Church call Christ her love, the construction is with a verb of the feminine gender. Some do expound this charge to be Christ's, which he should give unto the false Brethren, and false Churches, such as were degenerate Assemblies of Idolaters, that they do not molest that sweet peace and rest of the Church, which she had obtained in him. But I rather take it, to be the charge of the Church, not to her false Sisters, but unto her companions, that they do not by any miscarriage or rude behaviour of theirs, cause Christ to withdraw himself, or to hid or eclipse his love.  
The reasons of this interpretation are,  
First, The original will indifferently bear either.  
Secondly, She had authority to command, as she doth in verse 15. saying, Take us the Foxes, etc.  
Thirdly, The words preceding, and following after, are the words of the Church.  
Fourthly, She doth apply the words unto the Daughters of Jerusalem, her fellow friends, unto whom she often speaketh, as in Chap. 1. vers. 5.  
Let us now descend down unto the words in particular.  

I charge you, etc.  
The Hebrew word here translated, I charge, signifieth to swear, or to adjure, or earnestly to charge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem, Ind Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●uravit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum, puncto sinistie, satiatus saturatus fuit.  etc. It hath also the signification of seven, which is a mystical number, Gen. 2. 3. and some give the reason of it to be this, because an oath is confirmed by seven, that is by many witnesses. The word also signifieth to satisfy, because he to whom we swear must be contented. An adjuration is near of kind to a curse, and sometimes one is put for an other, as appears in Gen. 24. 8. Josh. 6. 26. Hence it showeth the weightiness of this speech.  
Hence Observe.  
That the Saints are very serious in the things of Christ.  
Here the Church lays such a weighty and strict charge on the Daughters of Jerusalem. True, good, gracious, and heavenly impressions upon the heart, will be very strong and vehement in expressions, as here the Churches are, saying, I charge you, etc. Now followeth the parties thus charged.   

O ye Daughters of Jerusalem.  
By these Daughters, no question, she meaneth such as wished well to the Church, and had somewhat to do therein, such as were the several Members of her. But though these Members are expressed by the daughters of Jerusalem, yet so, as there by is comprehended all the faithful, wheresoever dispersed. Hence it is said, that the Law shall go forth of Zion, and the word of the Lord from Jerusalem, to other Nations and people, as the Prophet speaks, Isa. 2. 3. We had occasion to speak of the Daughters of Jerusalem already, in Chap. 1. 5. yet give me leave to add one thing, which I omitted there, namely, to observe that the Church is called by the name of Jerusalem, or the holy City. The Church may well be called Jerusalem, and that from such resemblances as these.  
First, Jerusalem was the chief metropolitan City of the Jews. So the Church hath the greatest advantage or precedency above all other societies whatsoever, because unto her Members are committed the Oracles of God, as the Apostle speaks of the Church of the Jews, Rom. 3. 2. unto whom also pertained the Adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises, Rom. 9 4.  
Secondly, Jerusalem was eminenter than other places, for it is said, they went to Jerusalem, and down to Egypt, and other places: so the Church, is from above, Gal. 4. 26. because it hath its original from above, and steers its course towards heaven above.  
Thirdly, Jerusalem was a City compact in itself, Psal. 122. 3. So is the Church the body of Christ, compact and knit together, by joints and legiaments, as it is in the natural body: for so the Apostle telleth us, that The whole body (of the Church) is fitly joined together and compacted, by that which every joint supplieth, etc. Ephes. 4. 16.  
Fourthly, Jerusalem is a free City, and had many, Citie-priviledges and immunities: so is the Church, Ga●. 4. 26. Jerusalem (or the Church) which is above is free. The Law was delivered in a most terrible manner on Mount Sinai, and the effects thereof was nothing but bondage; but after it was sent out of Zion, and out of Jerusalem, with the Spirit of grace and adoption, and brings with it cheerfulness and liberty, so though Agar gendereth to bondage, yet Jerusalem which is above is free.  
Fifthly, Jerusalem was the seat of God, chosen from all places of the world, as appears, Psal. 132. 13, 14. For the Lord hath chosen Zion, ●he hath desired it for his habitation: this is my rest for ever, here will I dwell, for I have desired it. So the Church of Christ is his seat, where he dwells, and holds forth the word of life, and distributes the rich treasures of grace and glory, and doth beautify it with all heavenly excellencies and privileges of salvation.  
Sixthly, Jerusalem was the joy of the whole earth, Psal. 48. 2. So is the Church, the joy and comfort of the word; what are all the men in the world besides? the Church is the seat of saving truth, and is built upon the foundation of the Prophets and Apostles, so that the Church is the depository of the truth, that orb out of which this glorious light shines forth; and unto the Church pertains the Covenant, and the promises as you heard before. So much for the Parties charged.  
Now we proceed to the manner of the charge.   

By the Roes, and by the Hinds of the Field.  
Some render these words thus: Tarry ye abroad with the Roes, or with the Hind of the field. We may understand it thus, Ye that are by the Roes, that is, ye that feed your flocks abroad in the Fields, where the Roes and Hinds run. The meaning may be this, get you abroad for a while, take your pleasure, and do what you will, only disquiet not, neither vex my beloved. This is spoken by the Church, after the manner of men and their wives, who when they would talk off secret matters, or take their rest and be quiet, will bid their Children and servants get them abroad, and recreate themselves, where they will, for a while. Indeed some take the words, as if the Oath were by the Roes and by the Hinds, which cannot be but improper and only figurative, because Oaths and Adjurations are by the name of God only, Deut. 6. 13. We may read it among the Roes, so doth Arius Montanus, rather than by the Roes, because the Letter Beth is here prefixed, which signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capreiss.  in, Or among, more properly then by. The Church doth in her charge to the Daughters of Jerusalem, take these creatures, to wit the Roes and Hinds, as witnesses against them if they neglect their charge: an example we have in Deut. 30. 19 I call Heaven and Earth (saith Moses) to record this day against you, etc. This obtestation of Heaven and Earth, is meant the creatures in Heaven and Earth. We have the like expression in Josh. 24. 27. This stone shall be a witness (saith Joshua) unto us, for it hath heard all the words of the Lord. This figurative Speech is as much as if Joshuah had said to the people thus, this stone shall as truly witness against you, if you shall falsify your promise and Covenant, as if it had heard the words that were spoken.  
Hence Observe,  
That unreasonable creatures are called to testify against men that deal falsely with Christ. Suitable to this is that in the Prophet, Jer. 2. 12. Be astonished O ye Heavens at this, and be ye horribly afraid, be ye very desolate, saith the Lord. Implying, that the very senseless creatures, were they apprehensive of such evils, would abhor such deal, and tremble to think what the issue of them would be, or that such courses were such as might justly fill Heaven and Earth with astonishment.  
And so in Isa. 1. 2. Give ear O Heavens, and hear O Earth, etc. Because men are obstinate and senseless, the dumb creatures are called upon as more ready to hear and obey God's word than they, and are therefore witnesses for God against them. And in Psal. 50. 4. He will call to the Heavens to judge his people, that Heaven & Earth may bear record. And in Job 20. 27. The Heavens shall reveal his iniquity, and the Earth shall rise up against him.  
Let us consider the nature and condition of these Roes and Hinds, and then we shall see how fitly they are here brought in, in this obtestation or adjuration.  
1. The Roes and Hinds are wild Beasts of the Field, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia, congregatio populi, axercitus.  and have their names of Armies and Powers: and by wild Beasts, the people of the world, who are not of God, are named: so that his people are admonished not to provoke Jesus Christ, lest these wild Beasts among whom they live, should be made instrumental to afflict them.  
2. These Roes and Hinds are set forth in Scripture for their swiftness of foot, as in 2 Sam. 2. 18. which being referred to God's judgements, may signify the swiftness of God's judgement on them that shall break this adjuration.  
3. These creatures are also commended for their mutual love one to another: by them is the love between man and wife set forth, as in Prov. 5. 19 Let her be as the loving Hind, and as the pleasant Roe, etc. That as the Males and Females of these Beasts do dearly love one another, so is the unfeigned love between man and wife, and also between Christ and his Church; for Christ himself is likened to a Roe, or young Hart, in Vers. 9  
4. These Beasts are very much desirous of the highest places: this is a property given by the Prophet Habakkuk to the Hinds, when he saith, The Lord will make my feet like the Hinds, and he will make me walk upon mine high places, Habak. 3. 19 So should the Saints walk on high places, and not remain below on Mountains of Earth, but we should Mount up to Heaven in our hearts, the hill of God's holiness, and of our happiness, unto which Paul ascended in the vision of his soul, and unto which Stevens heart and eye was lifted up in the end of his Apology, because his defence was in the Heavens. All our Salvation, joy, and happiness, cometh not from the Mountains of flesh and blood, but from the Heavens.  
5. These creatures were often made a prey, and overreached by the Huntsman; therefore Christ himself is called Aijeleth Kashacar, The Hind of the morning, Psal. 22. 1. Who in that Psalm is extremely hunted with Dogs of the Evening: so are all the Saints hunted by the men of the world.  
6. These Hinds are very charitable one unto another: it is reported of them, that when they swim over a River, the first sustaineth the second, and the second upholds the third, etc. Thus the Saints are exhorted by the Apostle to bear one another's burdens, and so fulfil the Law of Christ, Gal. 6. 2. Not looking every man on his own things, but every man also unto the things of others, Phil. 2. 4.  
Thus in some measure all the Saints may be likened to the Roes and Hinds of the field: not that they were to swear by them, but for whose sake and by whose means they were to take themselves bound, as by a Solemn Oath, not to stir or provoke Christ by any miscarriage whatsoever. Thus far for the manner of his charge, now followeth the matter thereof.   

That ye stir not up, nor awake my love.  
The words may be read, If ye stir, and if ye stir up, or, If ye awake, and if ye awake up: for they are both 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit, excitatus fu it. Trausitive excitavit.  of one signification, save they differ in form, and being both referred to the Love after mentioned, they mean a stirring up more or less. The word If used in Oaths and adjurations is a prohibition upon penalty, as in Gen. 21. 23. Swear unto me here by God, If thou shalt lie unto me. That is, that thou wilt not lie, as Psal. 89. 35. Once have I sworn by my holiness, if I lie unto David. That is, I will not lie unto David. And in Mark. 8. 12. If a sign be given, which is explained in Mat. 16. 4. A sign shall be given. And so if they shall enter into my rest, Heb. 3. 11. Psal. 95. 11. which the Apostle, openeth thus, He swore that they should not enter, Heb. 3. 18. It is an imperfect Speech, where an imprecation is understood.  
Stirring) is opposed unto sleep, and quietness, as sitting still: The Lord is said then to stir up, or awake, when he delivereth his Church out of trouble, as in Psal. 78. 65. Then the Lord awaked as one out of sleep, etc. That is, he stirred up himself to punish the Philistims, whereas before he seemed to sleep. And the Church than stirreth up the Lord, when it earnestly prayeth for such deliverance, as in Psal. 44. 23. Awake, why sleepest thou O Lord? saith the Church; but these things are spoken Ad captu● humanum, after the manner of men, for properly, he ●hat keepeth Israel, slumbereth not, nor sleepeth not, Psal. 121. 4. We may apply this unto the stirring & provoking of Christ by sin, for which he doth often chastise and correct his people, as appears in Exod. 23. 20, 21. Behold (saith the Lord) I send an Angel to keep thee in the way, and to bring thee into the place, which I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. The Angel here spoken of, is Christ, as appears by this, that he hath power to pardon sin: and God's name is in him, that is, he is essentially God: for God's name and attributes are his very essence. So that the charge is not to provoke or stir up Christ to indignation by sin, or any miscarriage: It followeth the title here given unto Christ.   

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

Until he please.  
Until it please) or until he please, meaning Christ: and if we take it for provoking of Christ by sin, it is meant never: for so the word until doth often signify, as in Isa. 22. 14. this iniquity shall not be purged from you until ye die; that is, never: and it is said, Michal had no Child until the day of her death, 2 Sam. 6. 23. That is, she never had any Child.  
Or, it may be meant of Christ's coming in the flesh, and then we must take it thus: the Daughters of Jerusalem are charged to suffer affliction under the Law, being shut up unto the faith that should be revealed, which Law was a Schoolmaster unto Christ, Gal. 3. 23. And the Church was as a Child in her nonage, under Tutors and Governors, under the Law, Until the appointed time of the Father, Gal. 4. 1, 2. Now I say according to this Interpretation, they were charged to wait in faith and patience, unto the coming of the Lord, as it is in Jam. 5. 7. 1 Pet, 5. 6, 7. and not to provoke him by Murmuring, or otherwise, through fear or unbelief. Now from this weighty charge, Observe,  
First, That we ought to be careful not to disquiet Jesus Christ, whilst he seeks our quiet. The Apostle adviseth us not to grieve the holy Spirit, adding this reason, Because (saith he) by it ye are sealed unto the day of redemption, Ephes. 4. 30. So are we also on the other hand to please the Spirit, as we would not turn away the Seal of our salvation The Prophet tells the reason why the Lord fought against his people, Because (saith he) they rebelled, and vexed his holy Spirit, Isa. 63. 10.  
Secondly Observe,  
That Christ is the Church's love. The love of the Saints may be divided and branched out to creatures, some love to one creature, and some to another, but all the stream of their affections meet in Christ, as the Rivers meet in the Sea, and as the Sunbeams meet in the Sun. As Christ eternal, exceeding, rich love is fastened only upon the Church, for indeed his love grows and plants itself there: So a believers love is fixed only upon Christ, as upon its proper and only object.  
Thirdly, in that this adjuration is limited to the Beloved's will and good pleasure: if we take it for provoking by sin: Observe,  
That our great care must be, not at any time to sin against Christ, to provoke him to wrath. Job saith that fair weather cometh out of the North, but with God is terrible Majesty, Job 37. 22. The meaning of it is this, that though the creature may be pleasing and flexible enough, and there may be fair quarter between man and man: yet not so with God; if he be once provoked, with him is terrible and dreadful majesty: and thus it is said of Christ in the forenamed place, Exod. 23. 21. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. When we sin against God, we have a Mediator to go unto: but when we sin against Christ we have no Mediator unto him, therefore it is a dangerous thing to sin against Christ, for then indeed we sin against a Mediator.  
Lastly, if we take this limitation to the beloved's good pleasure, for his coming in the flesh, when she might enjoy a greater manifestation of his presence: then Observe,  
That the Saints are patiently to wait for those good things that are promised them in Christ. Here the Daughters were adjured not to provoke Christ by unbelief, or impatience or murmuring, but patiently to wait for Christ's appearance. Suitable unto this is that of the Apostle when he tells the Hebrews that after they had done the will of God, they had need of patience, that they might receive the promise, Heb. 10. 36. That is, they were patiently, without grudging or murmuring, to wait for the good things promised them. The Saints that lived before Christ's coming in the flesh, were to wait with patience for the day of his appearance: and so now the Saints since his coming in the flesh, must also wait for his last coming in glory, as we have it in the Apostle James. Be patiented therefore Brethren, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto the coming of the Lord, James 5. 7. The word Translated Patient, signifies to be long patiented, or to suffer with long patience: so that the Saints are exhorted to wait with patience and long-suffering, until they receive the Crown of glory which is laid up for them.  
Thus far of the Charge given to the Daughters of Jerusalem, not to provoke or stir up Christ by sin, or to be impatient of his coming. Now followeth a declaration of Messiah's coming, together with the discovery thereof.    

VERS. 8.  The voice of my Beloved, Behold, he cometh leaping upon the Mountains, skipping upon the Hills. VERS. 9 My Beloved is like a Roe, or young Hart, etc. 
The Church still continueth speaking, either declaring her own sense, or the actions of her Beloved: all tending to express the mutual affections one towards another; and in respect of Christ's near approaching, either in the discoveries of his grace, or his coming in the flesh; the Spouse breaketh out and rejoiceth to hear the Bridegroom's voice, and declaring this joy of hers unto her friends, she saith, It is the voice of my Beloved, etc.  
In the words we have uttered,  
1. The Church's sense and feeling of Messiah's approaching in the gracious discovery of himself.  
This sense and feeling of Messiah's approaching is laid down.  

1. From the knowledge she hath of his voice.  
2. From the knowledge of his pace.   
The voice is made excellent by the subject, when she saith, It is the voice of my Beloved.  
The Pace is made excellent.  

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

The voice of my beloved.  
By the voice here is meant the word of Christ's grace, and the Preaching of the Gospel, which the Church knoweth to be Christ's voice, and therefore receiveth it with joy: now in that she doth acknowledge his voice notwithstanding her former distempers. Hence Observe,  
That the Saints do and may discern the voice of Christ, yea, and that in a weak and distempered condition. This is testified by Christ, when he saith Every one that is of truth heareth my voice, John 18. 37. And again he saith, My Sheep hear my voice, John 10. 3. And they know not the voice of Strangers, Vers. 4. It is said of the Jewish Rulers that dwelled in Jerusalem, that they knew not the voice of the Prophets, Acts 12. 27. That is, they slighted their doctrines, and harkened not unto them. Hence it is said, to day if ye will hear his voice, Heb. 3. 7. Now the Sheep of Christ they can discern Christ's voice, they can (as Job saith) taste words by the ear, Job 12. 11. They have a spiritual taste, a discerning relish in their ears, because they have the Spirit of God, and therefore relish what is suitable and agreeable to the Spirit.  
But now the great Question is, How we shall know the Voice of Christ from the voice of strangers? How shall we understand the word, and know the truth from error, light from darkness, & c?  
For answer hereunto, consider.  
1. That the Voice of Christ hath a supernatural power and majesty in it, which carries its own evidence with it. How do we know light to be light but by that evidence of light that it hath in itself? How do we know fire to be fire but by that evidence of heat that it hath in itself? So the word and voice of Christ carries such a majesty and power with it, to cast down, to raise up, to kill, and make a live, that it carries its own evidence in itself. Hence it is that the Apostle saith, that the word of prophecy doth judge and convince the unbeleiver, and it makes manifest the secrets of the heart, 1 Cor. 14. 24, 25. That is, the unbeleivers false persuasions of God, and his lusts and desires shall be discovered and convinced by the word. And again he saith, For the weapons of our warfare (meaning the spiritual applying of the word to the resisting of their enemies) are not carnal (such as natural men have recourse unto, and d●e great things by: As namely, riches, friends, honour, eloquence, favour of Princes, and the like) but mighty through God, or to God, for the accomplishing of his will, moving the heart, and convincing the Conscience by the Spirit, and punishing those that withstand the Gospel, by the pulling down of strong holds, casting down imaginations (or the reasonings of the soul) and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10. 4, 5. No adverse power being able to stand before the power of Christ's voice, or to withstand it.  
2. The Saints have the spirit of Christ to lead them into all truth, John 14. 16. That is, not simply and absolutely, but into all truth necessary for them to know, whereby they may judge and discern of the voice of Christ: So that the Saints have a faculty to discern of such food as is agreeable unto them: and also to reject that which is not fit nourishment, and to let it go. As there are in nature, passages fit for concoction, and digestion, and also for rejection; so there is in the souls of the Saints, to receive that which is wholesome food, and fit for the soul and Spirit.  
Object. But some may say, How shall we out of our own breasts, without the allowance and approbation of those that are learned, be assured that it is the holy Ghost that doth so guide us in the way of truth?  
Answ. That whereas the Apostle Paul for assurance of our salvation, and that we are undoubtedly the Children of God, allegeth, That we have received the Spirit of adoption, and that Spirit beareth witness to our Spirits, that we are the Children of God, Rom. 8. 16. Now it may as well be demanded of them, that feel this assurance in their souls, how they know it to be the true Spirit of God which doth assure them? which is to contradict the Apostle, and to deny the principles of Religion, against such there is to be no disputation. The same Spirit which doth witness unto us, that we are the Children of God, and cannot deceive, doth also assure us of the true voice of Christ, in the interpretation of the Scriptures, and it doth assure us so, that we cannot be deceived. It is true, that the natural man (as Paul saith) perceiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. The divine writings of God will not stoop to the natural spirit of man, neither will the divine Scriptures be understood, but of such as have received the Spirit of Heaven, and them unto whom the Lamb Jesus Christ shall unseal the Book of Life, Rev. 5. Therefore we must bring the Spirit of the Scriptures, for the understanding of the Scriptures, and he that is spiritual (saith the Apostle) judgeth all things, etc. 1 Cor. 2. 15. That is, the spiritual man discerneth and understandeth all things which are of God, and that belong unto eternal life.  
Secondly, in that the Church saith, It is the voice of my beloved, Observe,  
That Christ is beloved of his Church in what condition soever she is in.  
Although the Church were weak and ready to faint, and felt but little divine assistance, neither had she but small discoveries of Christ, yet she saith, It is the voice of my beloved. The Saints, even in spiritual desertions, when Christ hideth his face, and vaileth himself from the soul: I say, than the Saints are enough wel-pleased in Christ, though the tentation be full of amarulency and bitterness, yet in Christ himself there is abundant sweetness and satisfaction. Hence was that resolution of Job, Though he kill me, yet I will trust in him. Hence it is also said of the Children of God, That though they walk in darkness, and have no light at all, yet they will trust in the name of the Lord, and stay themselves upon their God, Isa. 50. 10. Believers can say in the midst of fears, tentations, and afflictions, It is the voice of my beloved. Thus much for the Church's acknowledgement of her sense, and feeling of Messiahs' approaching, and gracious discovery of himself unto her, and that by the discerning of his voice.  
Now followeth the acknowledgement she makes of Christ by his pace, which is prefaced with a word of attention, and after set forth, to be very speedy in these words.   

Behold! he cometh leaping upon the Mountains skipping upon the Hills.  
Behold! is a word of attention, of admiration, and of asseveration, as you heard in chap. 1. 15. Behold how my beloved comes running like an Hind.  
Hence Observe.  
That the approaches and drawings near of Christ unto us, is matter of great observation.  
When the Prophet Isaiah foresaw Christ coming to assume flesh, he cries out, Behold a Virgin shall conceive etc. Isa. 7. 14. The Ancients saw Christ coming afar off. Abraham saw his day and rejoiced: but when John Baptist cometh, he saith, Behold the Lamb of God, for the succeeding ages of the Church, the Saints beheld Christ ascending to heaven, from whence he first descended: surely it should be our work to contemplate Christ's approachings to us in his spirit, and in the gracious discoveries of himself unto us, in this last age of the world.  
Thus fare the preface: Now followeth the manner of his coming, which is first set forth to be speedy.   

He cometh leaping, etc.  
The manner of Christ's coming, is set forth unto us by the similitude taken from the Roes and Hearts (whereunto Christ is likened in the next verse) which are swift and speedy in their running, and skip upon hills and rocks: as the Prophet Isaiah speaking of the glorious effects of the Gospel, saith, The lame man shall leap as an Hart, Isaiah 35. 6. that is, he shall go on evenly and straightly, he shall walk nimbly and cheerfully in the ways of God. Hereby then is meant the speediness and readiness of Christ's coming, either to help and support his people, or else his coming in the flesh, when he would more fully discover himself in a Gospel-ministration.   

Upon the mountains.  
These words do marvellously express Christ's singular love, as though the Church should say, the danger of the journey, the hardness of the way, neither any thing else as man's power, or the like, can hinder him from coming to comfort me: but he will pass all impediments whatsoever, as the sins of his people, and the opposition of the world, and the like. And that mountains and hills are thus used, may appear, Isa. 40. 4. the Prophet speaking of John Baptists coming, to prepare the way before Christ, saith, Every mountain and hill shall be made low. So the adversaries of the Church are compared to a Mountain, in Zach. 4. 7. Who art thou, O great mountain? before zerubbabel, thou shalt become a plain. So that notwithstanding the sins of his people, and the opposition of the world, Christ declareth his coming, by his voice, to comfort his people.  
Hence Observe.  
That nothing can keepeback, or separate Christ from his Church, his love is so great towards her.  
There be as it were high hills and mountains of sins, in the people of God, which might separate: and the Devil raiseth up banks to make the way unpleasant, but he passeth over all these high mountains: The Apostle tells us, that his love is so abundant, As neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom. 8. 38, 39 Hence it is, even from that unseperable love of Christ, towards his Church, she so glorieth saying, Behold he cometh leaping over the mountains, etc. that is, he cometh without let or hindrance, though our sins be as great hills and mountains, which make a great separation or distance between us, yet he passeth over them all. The Prophet Isaiah compareth the pride of the Jews, and their pharisaical presumption upon their own merits, to the mountains, as likewise too much dejection of mind, to the valleys, declaring, that by the preaching of John Baptist, to prepare the way of Christ, Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made strait and the rough places plain, Isa. 40. 4. That is such as in their own conceit of works, are exalted like mountains, shall be cast down by the ministry of the word; and such as are dejected and cast down in their spirits, shall be comforted and raised up.  
To the godly are incident smaller imperfections, which are common to all the Saints, and they are compared to little hills, according to that of the Apostle We know that the Law is spiritual, but I am carnal sold under sin, saith he; for I allow not that which I do, for, What I would, that I do not, and what I hate, that I do, Rom. 7. 14. 15. And these smallest imperfections are great enough to separate us from God, were it not for Jesus Christ: But saith the Apostle, There is no condemnation to them that are in Christ, Rom. 8. 1. The Church doth yet further declare the manner of Christ's coming.    

VERS. 9  My beloved is a Roe, or young Hart: behold he standeth behind our wall, he looketh forth at the window, showing himself through the lattice. 
THe first clause of this verse, would better have been placed in the eight verse, it being the same for substance with it; and only an illustration thereof, we have the manner of Christ's coming set forth, by a comparison taken from a Roe, or young Hart.  
Christ in approachings, and drawing nigh to his Church, is first compared to a Roe for swiftness, because the Roe is a creature light of foot, as appears, 2 Sam. 2. 18. And so is a Fawn or young Hart, as appears, 2 Sam. 22. 34. where David praising God for victories, saith He maketh my feet like Hind's feet, that is, very swift and nimble. So that what the Church declares by this comparison, is, that Christ is swift and nimble, like a Roe, or young Hart, to draw near and comfort her.  
Hence Observe,  
That Christ is ready, and maketh much speed to help and comfort his Church. Wither we take the meaning of the words for Christ's approaching near the soul in the discoveries of his love and grace, or Christ's coming in the flesh, for the more general comfort of his Saints, yet in both, Christ is swift and ready, and delayeth not when the appointed time is come. Christ is more ready to help his Saints, than they can imagine, he is near unto them that do not think of him, and he is most strong when his people are most weak: Hence it is, that the Prophet crieth out in his extremity, saying, Hast thee O God to deliver me, make haste to help me O Lord, Psal. 70. 1. And again he saith, I stretch forth my hands to thee, my soul gaspeth after thee as a thirsty Land: Hear me O Lord, and that right soon, for my Spirit waxeth faint, hid not thy face from me lest I be like one which goeth down to the pit: O let me hear of thy loving-kindness betimes in the morning, Psal. 143. 6, 7, 8. And in Psal. 9 4. O satisfy us early with thy mercy, saith the Psalmist; that is, early in the morning, after the dark night of afflictions. Thus the Church listening and looking after Messiah's approaching, she having seen him, but afar off: now in the next words she exulting-wise seethe and declareth him to be far nearer, and introduceth him in a familiar way speaking unto her.  

Behold he standeth behind our wall, he looketh forth at the window, showing himself through the Lattesse.  
The Church doth here signify a more near communion with Christ than she had before, when he was leaping upon the Mountains and Hills; and yet not so near, but the sight she now had of him was imperfect; there was still a wall between her and him, which separated them. The Church within, doth see Christ but as under her walls, looking in by the windows and grates.  
This near sight, and yet imperfect sight, which the Church had of Christ, may be considered three ways in respect of the impediments to the sight.  

1. In respect of the Wall.  
2. In respect of the Windows.  
3. In respect of the Grates.   
All which impediments were betwixt Christ and his Church.   

Behold he standeth, etc.  
Behold, is a word of attention, as you have heard in the former Verse.   

He standeth.  
Or he waiteth, or ministereth: for the word that signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit, perstitit, mansit.  to stand, metaphorically is put for waiting, or ministering. It is said in Nehem. 12. 44. that Judah rejoiced for the Priests, and for the Levites that waited, or stood: that is, that stood and ministered in the Priest's Office. And so in 1 Sam. 16. 21. 21. David came and stood before Saul, and Saul desired that David might stand before him: that is, to wait and minister before him. This may well be applied to Christ, who is the minister of the true Tabernacle, to wait and minister unto his people; he waits how, and when he may be gracious unto his Saints.  
Hence Observe,  
That Christ waiteth to do his people good. Standing is a posture of one that waiteth; Christ is often said to stand and wait upon us for our good, as Revel. 3. 20. Behold I stand at the door and knock, etc.   

Behind our Wall.  
Some understand by this Wall the Incarnation of Christ, when he appeared in our flesh, John 1. 14. The word was made flesh and dwelled among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. For Christ incarnate, stood as it were behind the wall, because his Godhead was hidden in his Manhood: so that his deity being hidden under our flesh, he is said to show himself, not fully, but through the windows and grates.  
Secondly, others understand it of the wall of man's heart, for such an expression we have in Jer. 4. 19 the Prophet bewailing the destruction of the walls of the City, saith, I am pained at my very heart: it is in the Orig. I am pained at the walls of my heart. Agreeable unto this is that saying, Behold I stand at the door and knock, etc. Rev. 3. 20. Meaning, at the door of the soul. The heart is called a Wall and a Door, because of the power and Authority of it, it rules and sways the whole body. As in Cities, the strength of the City is in the gates and the walls, & there were their seats of justice in ancient times, and there was munition stored up for war, so that open the gates to the enemy, and you give them all. Now all the natural senses and understanding of our hearts are as a wall to hinder us from Christ, till they be pulled down, and made conformable to the will of Christ. The lusts and reasonings of our souls are called strong holds, that exalteth itself against the knowledge of God, 2 Cor. 10. 5.  
Thirdly, we may understand by the wall, those ancient, legal ceremonies, called by the Apostle a stop, and the partition wall, Ephes. 2. 14. For Christ and the New Testament-Church, were parted by that wall of Sacrifices, and other levitical Ceremonies, during the continuance of that ancient Priesthood. It was a joy to those under the Old Testament to see Christ standing behind the wall of oblations, sprinklings of blood and washings: and to see the light of the world, behind the Sanctuaries Lamps daily burning: such a sight of Christ was comfortable, though it was but an obscure and glimmering sight of him. This was the first impediment of the Church's sight of Christ.  
The second followeth.   

He looketh forth at the window.  
Looketh forth, or looketh in at the window: this word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind Hiphil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prospexit, aspexit cum consideratione.  Translated looking is found but three times in Scripture, and it signifieth to look with diligence and observation, making diligent search, looking narrowly, and with intentive observation. So that it noteth to us the care Christ hath over his Church, to see how she doth receive his word.  
The windows here mentioned may be meant of the opening and expounding of the word, whereby the Ceremonies were cleared up unto the people; to which windows the Prophet tells us, that the Lords Doves do fly and flock together, Isa. 6. 8. The wall was a stop, and these windows are a stay, but less impeding then the former. These windows were made (as the Temple windows were) for the letting in of light: that is, by ministering the knowledge of the Ceremonies, that so the people might know the end and use of them, who through them did contemplate and spiritually behold Christ as behind them: for what can a man behold through a wall but by the windows? This was the second dim representation of Christ unto his Church.  
The third followeth.   

Showing himself through the Lattesse.  
Showing) or flourishing, or blossoming: that is, showing himself as a flower, sweet, pleasant, and amiable, to show, that Christ cometh not to his Church empty handed, but brings all graces with him. The Greek Translateth it looking in, according to the former word.  
The word Translated Lattesse or Grates is not found in any other place. The Greeks turn it, by the nets. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Chaldee useth the word for windows. This may be applied according to the windows, for Grates are also to let in light. Now by all this is showed forth the manifold and divers discoveries of Christ from time to time. 1. There is a wall of partition between Christ and his Church. 2. The Windows. 3. The Grates. The first kept them most a sunder, the second less, the third lest of all.  
Hence Observe.  
That Christ hath let out his light unto his people, by little, and little, till by degrees he make the Sun of righteousness to arise upon them.  
Christ did not at the first exhibit, and show himself present unto his Church, but he standeth as it were behind the wall: thus Christ hath approached from the mountains to the hills, from the hills to the Temple-wals: thence to the windows, and lastly, to the Grates or Lattice. In the times of the old World, he was upon the mountains, a fare off: in Abraham's time, as upon the hills, something nearer in the discoveries of his grace: in Moses time behind the partion wall of ceremonies, and legal rites: in daniel's time, as at the Windows: yet all the godly under the Law, saw him, but as under types and shadows: Now, the new Testaments age are beholding him through the grates, since his coming in the flesh; this the Apostle testifieth, But we all (saith he) with open face, beholding, as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3. 18. Here the Apostle declareth, that the Gospel is full of light, transforming of us with its glorious beams; and that we have a free access to God by the Gospel, which is not like the dark veil, that Moses put upon his face, but pure resplendent glass, wherein the glorious countenance of God is seen by us: and we are thereby renewed, & as it were glorified in our minds, according to the same image of God: and this work of his is still in progress here in this life, so as we grow from grace to grace, and from glory to glory, until we be perfect as Christ is perfect. But yet the Church knoweth Christ but in part; for we see him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glass darkly, for what we shall do hereafter,: here we see God but by reflections, as it were, and at second hand, as in Ordinances and in creatures, but then we shall see him face to face: The Lord telleth Moses, that he will speak to him, Mouth to mouth, and by vision, and not in dark words, Numb. 12. 8. Such is the difference between the knowledge we have of God now, and that we shall have hereafter, as is between the propounding the same thing in the obscurity of a riddle, and declaring of it in plain and familiar terms: or the seeing of a thing in its perfect shape, and the seeing of the shadow of a thing in a glass.  
Now the cause of this imperfect sight of Christ is not to be imputed to God, but to our Apostatical nature, covered with the veil of fleshly understanding, to which infirmity of ours, God hath applied himself, in shining out of his glory unto us; yet so, as we see but the image of his glory in a glass: neither can we contemplate in that glass, the pure and naked image of God, but it is clothed and wrapped about with an intricacy of words, and corporal significations, according to our understandings and reasonings: for the brightness of his glory, no flesh can behold and live: but hereafter, We shall know him as we are known: that is, we shall know him fully and perfectly.  
Thus much for the Churches rejoicing in her sight of Christ's approachings towards her.    

VERS. 10, 11, 12. 13.  
My beloved spoke and said unto me, rise my love, my fair one and come away.  
For lo, the winter is past, the rain is over and gone.  
The flowers appear on the earth, the time of the singing of Birds is come, and the voice of the Turtle is heard in our Land.  
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 are to observe, a beginning of Messiahs' speech to his Church, which is continued to the end of the 15. verse, and all this recounted by the mouth of the Spouse, she taking upon her the person of her beloved, as it were, declaring what words he used unto her, who calleth her up to higher attainements, and to a moreful communion with himself. The Church heard Christ's voice a fare off, she saw him approaching nearer unto her, an coming swiftly: and now being come so near (as through the grates, he made himself known unto her) he answers her loudly, and speaks more comfortably unto her.  
In these four verses we have.  
First, Christ's call unto his Church: yet uttered by the Church herself: as she before had desire Christ to draw near unto her; so now Christ desireth his Spouse to draw near unto him, in these words, My Beloved spoke, and said unto me, rise up my love, etc.  
Secondly, Observe the reason given of Christ's call; and that is drawn from the opportunity and fitness of the time for coming unto him.  
First, Because the Winter is past, ver. 11.  
Secondly, Because the Spring was come, vers. 12. 13.  
Lastly, We have the former call and exhortation of Christ renewed, verse 13. Arise my love, my fair one, and come away.  
First, we have Christ's Exhortation to his Church; My beloved spoke and said unto me, arise my love, my fair one, and come away.  
In this speech of Christ unto his Church, are to be considered two things.  
First, Those amiable Epithets given by him unto her.  
Secondly, The words of his exhortation, and both these in this tenth verse, and for the rest, you shall have the particulars in their due place.  
First, The Epithets or Titles given to the Church, are two.  
First, My love.  
Secondly, My fair one,  
Secondly, The exhortation, Arise thou, and come away.  
First, We have Christ's speech, calling his Church from her present estate and place of affliction, unto a better, and more glorious condition: or from her carnal security wherein she lay, to follow him in faith and love of the Gospel, saying:  

My Beloved spoke, and said unto me.  
Christ is the Churches Beloved: The Hebrew word dodi, my beloved, whereof comes David; in English, beloved, a term given by the father from heaven to his Son here on earth, when he said; This is my Beloved Son, Matt. 3. ult. figured out by the ancient beloved, David. Christ is the Husband of his Spouse, and nothing will content a believer, but the enjoyment of the Beloved.  
Spoke, or answered, the word Gnanah, signifies so to speak, as is by way of answering. Arias Montanus 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respond it. 〈◊〉 signifies also to sing by 〈◊〉 when one part answereth another in singing.  renders it, delectus meus respondit, my beloved answered. Now in that the Church saith, he answered, it doth not only argue Christ's readiness to help his Church, but also that there was some question or demand used before of the Church, whereunto this answer of Christ was framed.  
We find such sudden answers often in the Gospel, even before any question was propounded, And 〈…〉 answered and said, etc. which some term an Hebraism, or form of speech used of the Hebrews, even then, when no demand went before. But I rather think, that Christ answereth something, that the Church desired before.  
Now we must consider, that the Church speaks unto Christ two manner of ways.  
First, By a vocal speech, whereto the voice of the body, is required: and such speech as this, we find not divers times in the Gospel, nor here, whereto the answer may have relation.  
Secondly, The Church's speech is only mental, which is only begotten in the mind: and Christ doth very often in the Gospel, frame an answer to the thoughts of his hearers, and so Moses was heard to cry, when he uttered never a word: and thus the souls of the Martyrs under the Altar are introduced, crying, How long Lord, holy and true, Revel. 6. Now we may guess the Church's demand by the answer, which tends to the drawing of her forth of an uncomfortable condition, to a comfortable state; as it were out of winter storms into a pleasant spring; her demand then (by Analogy of reason) must be this. O my beloved Saviour, how long will it be, before I am delivered from this calamity and bondage, when shall I be freed from the burden of legal ceremonies, and from the rudiments of the world, and carnal Ordinances? When shall I be taken from under the Schoolmaster of the Law, that I may be no longer under Tutors and Governors? whereunto Christ answereth in effect thus, Even now is the time of the flourishing Spring, therefore arise and come away.  
Hence Observe.  
That Christ doth answer every gracious desire of his Saints.  
The Church had not uttered one word, but only desired more comfortable times, and Christ gives her in the answer of her desire, The Lord prepares the heart, and hears the prayer, Psal. 10. 17. The Lord doth as well hear and answer the prayer of the mind, and of the heart, as the prayer of the lips. David's purpose to build the Lord an house, was accepted as well as Solomon's actual building of it.  
Thus fare Christ's speech in general, containing Christ's answer to the secret desire of his Church.  
Let us come to the Speech itself. And first of those two Epithets given by him unto his Church.   

My love, my fair one.  
My love, Or my fellow friend, my companion, familiar: so named of feeding together, and conversing one with another, and so partaking each of others good or evil. This title of love is often given by Christ to his Church, sometimes a Husband is called by this name, friend, as in Jer. 3. 20. there is mention made of a wife, that deals treacherously with her friend: So Christ gives a title unto his Church, suitable unto her, as she is his Spouse, and he her Husband.  
Hence Observe.  
That Christ's love, seats itself in his Church.  
The Church is the main object of his love, it is united to that, and is not scattered to other objects: who can imagine what Christ's love is to his Church; As the Father hath loved me, so have I loved you, saith Christ to his Disciples, Joh. 15. 9 None can understand with what love the Father loved the Son: no more can any define and fully set out what Christ's love is unto the Saints. The Apostle would have the Ephesians able to comprehend with all Saints, the breadth and length, the depth and height of the love of God in Christ: but yet for all that he concludes, that it passeth knowledge, Ephes. 3. 18. 19 And indeed there is no love comparable to this love of Christ, which is above the love of women, of father or mother, or any earthly love whatsoever.  
Thus much for the first Epithet.  
The second followeth.   

My fair one.  
The Hebrew word Japheh, fair, signifieth not only fair and beautiful in colour, but in comely proportion 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulcer, elegans, venusius.  and elegancy, such as draweth love and liking. The Church's fairness is by reason of the graces and spiritual beauty of faith, hope, love, patience, and such like graces, wherewith God in Christ had beautified her. It is a very fair term for the greater to give unto the lesser, for Christ to give unto his Church: yea, it is a sign of singular affection for Christ to give unto his Church before she was arisen, before she was comencer unto his presence. Hence Observe,  
That the Church is exceeding beautiful and fair in Christ's account. Hence it is he gives here such a soul-ravishing title, My fair one, etc. It is a very high expression for Christ to give to his Church, but he who knows best what the Church is, calls her my fair one. But how comes the Church to be thus fair? Her fairness is a derivative beauty, she is fair and comely in that she is the Spouse of Christ, and clothed with the robes of his righteousness: for so soon as ever we are united to Christ, our sins are upon him, and his righteousness upon us, and therefore in Christ the Church is comely. It is Christ that gives us life, and puts excellent Ornaments upon us to cover our nakedness, and decks us with Jewels and Chains of gold, etc. and so we become beautiful in his sight, Ezek. 16. 10, 13. It is Christ that cleanseth her by the washing of water by the word, that he might present her to himself a glorious Church, not having spot or wrinkle, or any such thing, but that she ●●ould be holy, without blemish, Ephes. 5. 26, 27. So much for the two amiable Epithets given by Christ unto his Church: in the next place followeth his Exhortation, and that is laid down in other two words.   

Rise up, and come away.  
Rise up thou) or rise up for thyself, and for thy good; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge tibi.  sit not still under darkness and superstition, lie no longer under the burden of legal rites and ceremonies, for the time is coming on that thou shalt not be under rudiments and traditions, but under a more pure Gospel dispensation. Thus the Apostle bids us arise from sin, he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Ephes. 5. 13. That is, let us sit no longer in sin, but arise, that Christ may give us light.   

Come away.  
Or go thou, or get thee away for thyself. As God said to Abraham, go thou, or go for thyself, Gen. 12. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abi abi.  signifying, that though no other would, yet he should for his own good, get him out from that idolatrous place. The Church is not only to arise and stand still, but being arisen, to come roundly away, as it is said or Matthew, that he arose and followed Christ, Mat. 9 9 And James and John lest their Nets and followed him. Now Observe from this Exhortation of Christ to his Church.  
First, That there remaineth some lump of corruption in the Saints of Christ. Else what need Christ call his Church from that security and earthly-mindedness, but that she was willing to sit down in this world, and to have her affections somewhat entangled with the cares and pleasures of the flesh. Hence it is that Christ calls her with his continual voice sounding in her ears, arise, O thou whom I love, which art fair in my sight, and come away. We are ready to mind earthly things, and to set up our rest here, but alas! the holy City, where is our freedom, is above: indeed worldlings are not moved at all with the voice of Christ, for they can feel no taste nor-sweetnesse but in worldly things, and it is death to them to hear the voice of Christ to say, Arise and come away: they cannot willingly part with their treasure whereon they have set their hearts; that is to say, their Gold, their Silver, their Houses, and their Lands: but such are not worthy of Christ: but let all the Saints harken unto Christ's voice, and follow the Lamb whithersoever he goes.  
Secondly Observe,  
That Christ doth graciously invite his people to come from those things he would have them to forsake .. Arise, and come away for thyself, or for thy good. Thus the Lord calls to his people to come out from that darkness they were in, saying, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee: for behold the darkness shall cover the Earth, and gross darkness the people: but the Lord shall rise upon thee, and his glory shall be seen upon thee, Isa. 60. I. When the Lord shined forth upon his people in more glorious discoveries of himself, he calls them away from their former condition: when the Lord discovered himself in a Gospel's dispensation, his people were no longer to sit under the dark cloud of legal ceremonies. Therefore let us follow the Lords call unto any dispensation of his, and not to be over confident of our present ways, we must remember the Lord did departed out of the Sanctuary into the Temple, and out of the Temple into the ministry of John Baptist, and out of John Baptist into that of Christ and his Apostles. We know not what the Lord may yet bring us unto; there are many glorious Prophecies yet to be fulfilled, and many glorious things are spoken of the new Jerusalem which shall descend down from above, where there shall be no need of the light of the Sun, or of the Moon. If the Lord shall call us from those ways wherein we have enjoyed God formerly, unto an higher dispensation: let us be willing to hear his voice, and to follow the Lamb whithersoever he goeth: Our happiness lies not so much in this or that form, but in the enjoyment of our beloved.  
So much for Christ's Exhortation to his Church: the Reason of his Exhortation followeth.    

VERS. 11.  For lo, Winter is past, the Rain is over and gone. 
The Church had a longing desire after a near communion with Christ, who had made some discoveries of himself unto her: now it remains that she draw near unto him: to which end Christ useth quick Arguments to quicken her up to this duty: his motive is from the opportunity and fitness of the time, and therefore he saith first of all, for lo, the winter is past, etc.  
Winter) is a time of cold, hardness, storm, and tempest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cha'd, Hiems tempestas, pluvia.  when all things lie, as it were barren, under Frost, and Snow, and cold Blasts, there is no pleasure to be taken then: But in the Spring time all sweet and pleasant things spring and bud forth, whereas in winter all flowers and fruits are consumed, and as for 
Exusu Chaldaeo 'em School in Pentaglot.  travel it is difficult, and walking is unpleasant: therefore saith Christ, Pray that your slight be not in the winter, Matth. 24. 20. But in the Spring time all those things are pleasant, then there is the melody of the singing of Birds, than there is comfort and solace to be taken in walking abroad.  

The Rain is over and gone.  
Raine is over) or changed: that is, the storms and tempests of the winter is passed away and gone, and fair and pleasant weather come in the place. Rain in winter is uncomfortable to travel in, as in Ezr. 10. 9 The people trembled, for the rain was great. And in vers. 13. The people were not able to stand without, because it was a time of much rain. Showers and tempests are very troublesome to those that are abroad, or without doors.  
These things may be applied,  
First, to the bondage of sin, which may well be compared to the winter; for as a nipping winter deflowreth the beauteous face of a Garden or Orchard, so doth sin deform and rob a people of their beauty.  
Secondly, we may apply these winter storms and blasts to outward trouble and grievances in this life, by the malice and persecution of wicked men: as when Israel was under Egyptian bondage, and under the captivity of Babylon: such times as these were winter seasons, full of trouble and tempest. Now we may apply it unto the spiritual winter of Antichrists reign and rage, after which we begin to see buddings of glory and liberty shine forth again  
Thirdly, We may apply this winter to the menaces and showering threats of the Law; and this I rather understand to be the right interpretation of the words; even as by the subsequent Spring, I understand to be mystically meant the Gospel.  
Now look how the winter is to the fruits of the earth, the same is the ministration of the Law to the soul.  
The Law was promulgated with ensigns of fear, namely, with burning, fire, Blackness, darkness, and tempest: yea, so terrible was the slight, as Moses said, I exceedingly fear and tremble, Heb. 12. 18. 21. This stormy winter began with the Law in Mount Sinai, when Christ came in the flesh to publish the Gospel of joy and peace, the showers of judgement ended: or rather the showers were changed, from windy tempestuous showers, to refreshing showers of the Springtime.  
Hence Observe.  
That the Saints under the Gospel, are under a more glorious and comfortable dispensation, than the Saints were under the Law.  
Hence it is, that Christ useth this as an argument to quicken and stir up his Church, to draw near to him: namely, because The winter was changed, and the rain gone.  
Now the nipping ceremonial impediments were removed, and a greater discovery of love and grace manifested. The Apostle speaking of the New-covenant saith, Now that which is old, (meaning the Law) is ready to vanish away, Heb. 8. 13. that is, seeing Christ is come, and the time is now of the New-covenant, the levitical ordinances (which he calleth in another place carnal) and all the whole form of the legal Covenant and ceremonies, forms of worship are abrogated. And now saith the Apostle, in Heb. 12. We are not come unto Mount Sinai, but unto Mount Zion, that is, to the Church under the Gospel, whereof Mount Zion was a Type, Psal. 14. 7. Hence it is that the Prophet Isaiah foretelling of the glory of the times of the Gospel, saith, And it shall come to pass (saith he) in the last days, that the mountain of the Lords house, shall be established in the top of the mountains, and it shall be exalted above the hills, etc. that is, the spiritual glory and grace of Christ's Kingdom, shall be advanced above all worldly state and power, and saith he, The Nations shall flow unto it; and many people shall say, come ye, let us go up to the mountain of the Lord, to the house of the God of Jacob, etc. Isa. 2. 2, 3. that is, they shall embrane the ways of Christ readily, and spontaneously, with a free spirit, they shall not be filled with that terror and amazement, as the people of Israel were at Mount Sinai; that when they heard the words of the Law, desired to hear them no more: but they shall say, He will teach us his ways, and we will walk in his paths: for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem: That is, the doctrine of the Gospel shall be first preached in Jerusalem, and from thence sent abroad into all the world.  
Christ having used a motive to quicken his Church to come away, taken from the pleasantness of the season, to wit, the spring time.  
Now let us consider the particulars, whereby this Spring is described.    

VERS. 12.  The flowers appear on the earth, the time of the singing of Birds is come, and the voice of the Turtle is heard in our Land. VERS. 13. The Figtree putteth forth her green figs, etc. 
HEre we have a particular description of the Spring, by the flowers that appear, by the singing of Birds, by the voice of the Turtle, by the figtree bringing forth figs, and the Vines with their first grapes, casting forth a smell, etc. The persuasion then being drawn from the comparison of the times. We are to consider how it stands in the mystical sense.  
First, We may apply this to the State of all the elect, before their calling, and then to their estate after regeneration. Before they be called, their hearts are even like the earth in winter, under the cold frosts and storms of sin, where can be nothing but bitterness and things unsavoury. After the Lord hath called them, there is a fragrancy, and heavenly dew of all graces upon the soul, than the sweet flowers and wholesome fruits do bud forth.  
Secondly, We may apply the words to the state of the Church, under nipping frosts, and stormy threats of the Law: Now by the coming of Christ in the flesh, and the publishing of the Gospel of peace and glad-tydings, those winter-showres were changed, from windy showers, to showers beseeming the Spring, than there was abundance of spiritual peace and joy in the holy-Ghost, even heavenly melody, which is here represented by the springings of flowers and the singing of Birds.  

The flowers appear on the earth, etc.  
The flowers, or, the flowerings appear. The Hebrew word signifies any flourishing thing, in Ezek. 7. 10. it is used for the blossoming of a rod: By these flowers we 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Floruit, Effloruit.  may understand,  
First, the Saints themselves, which now begin to hold up their heads, and of the fruits of the Spirit, whereby the elect give a pleasant smell: and whereby they are much adorned, and comforted. Thus when the Lord promiseth grace to his people, he saith, Israel shall blossom, and bud, and fill the face of the world with fruit, Isa. 27. 6. Though they seemed to have been so grievously afflicted, that they seem passed all hope of recovery, yet they shall settle, and thrive, and increase again.  
On the earth, or, in the earth, which being dry and barren by nature, (being cursed for man's sake, Gen. 3.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is by the supply of the rain, and dew from Heaven, is made fruitful: so are the Saints by nature, but are made fruitful by grace: Hence it is the Lord promiseth to be, As dew upon Israel, that he shall grow as the Lily, and cast forth his roots as Lebanon, his branches shall spread, & his beauty shall be as the Olive-tree, etc. Hos. 14. 4, 5, 6. that is, as if the Lord had said, I will heal their backslidings and love them freely: for I will so water them with the dew of my grace and heavenly blessing, that, they shall be like the Olive-tree, which is always green and flourishing as in Psal. 52. 8.  
Hence Observe, First.  
That the Saints in respect of their graces, are very sweet and fragrant.  
They are compared to the flowers of the spring, which are appointed rather to savour unto, then to seed upon: all the gracious speeches, thanksgivings, and prayers, are as so many sacrifices of sweet smelling savour unto God by Jesus Christ. The Prophet Zeph. in ch. 3. 9 calleth it a pure language, which the Lord would give to his people under Messits, the face of the earth should be changed, by the calling in of the Gentiles, & by their sanctification in heart & tongue, when they should speak the language of Canaan, as the Prophet Isaiah speaks, Chap. 19 18.  
Secondly, Observe.  
That the Gospel makes men that are barren by nature, to be exceeding fruitful.  
The flowers appear in the earth, etc. which was naturally dry and barren. Hence the Prophet Isaiah saith, The Wilderness and solitary place, shall be glad for them, and the Desert shall rejoice, and blossom as the rose: it shall blossom abundantly, and rejoice even with joy and singing, etc. Isa. 35. 1, 2. that is, the Wilderness, and the solitary place, or (as it is in the original) the land of dryness, or drought; that is without moisture, shall be a most plentiful and beautiful place, by the glory of God's presence in his Church. And in verse 6. he saith, For in the Wilderness shall waters break out, and streams in the Desert; that is, those that were barren before, shall become fruitful in grace and holiness; Being (as the Apostle saith) Filled with the fruits of righteousness, Phil. 1. 11.  
So much for the first description of the Spring.  
The second followeth.   

The time of the singing of Birds is come.  
The time of singing, to wit, by Birds. The clause (by Birds) is not in the Original, but is necessarily understood; seeing not any other singing, but such a singing of Birds (as afterwards, namely of the Turtle) can here be understood, that being one glorious effect of the Spring. The old Latin turns it, Tempus putationis, the time of lopping or pruning the Vines.  
The Hebrew word Zamir, indeed sometimes so signifieth, as it signifieth also a singing; as here, it cannot be taken for cutting, but for singing, because afterward we have Vines brought in with their fruit, and therefore cannot be the time of pruning and lopping.  
Arius Montanus renders it, Tempus cantus, a time of singing.  
Birds in Scripture are considered Sometimes in a good part Sometimes in an evil   
1. They are taken in the evil part, Matth. 13. where the Birds of the Air steal away the seed of godliness.  
2. They are taken in a good sense, as Levit. 12. 6. where Doves and Sparrows are an analogical Sacrifice to God; as also in flocking of Fowls, for such supply of oblation, unto Noah's Ark.  
Now for the first sort of Birds they are such as John speaks of in Revel. 18. they be a Cage of unclean and hateful Birds, whose Song is vanity and discord: but for the singing here introduced, intimates unto us the Song of Christ's people, who feeling the comforts of the Gospel and of the Spirit, do sing his praise; and with Psalms, and Hymns, and spiritual Songs, do sing and make melody in their hearts unto the Lord, Ephes. 5. 19 The holy Ghost here alluding to the sweet accents of Birds. Let us Observe hence. First,  
That the Gospel of Christ fills men's hearts and mouths with joy and praises. The Gospel is called good tidings, Isa. 61. 1. And tidings of great joy, Luk. 1. 19 & 8. 1. Rom. 10. 13. And thus we have the Prophet, saying. They shall lift up their voice, they shall sing for the majesty of the Lord, etc. From the utmost parts of the Earth, have we heard songs, glory to the righteous, Isa. 24. 14, 16. And again, speaking of the times of the Gospel, he saith, Then shall the lame man leap as an Hart, and the tongue of the dumb sing, etc. Isa. 35. 6. That is, they shall sing Songs of joy and praise to the Lord; when the Gentiles began to appear a Church, than she began to sing the praises of Messiah.  
Secondly Observe,  
That the ministration of the Gospel is much more comfortable than that of the Law. The Law was the ministration of the Letter, of death, and of condemnation: but the Gospel, of Spirit, of Life, and of righteousness, 2 Cor. 3. The Law was given with terrible sound of thunder, the Gospel in form of delectable singing: the first Song was an Elegy or sad dump, the second an Eulogy, an Hymme, a Psalm of joy and gladness. The Gospel puts Songs of joy, and notes of delight into our mouths.  
So much for the second description of the Spring. The third followeth.   

The voice of the Turtle is heard in our Land.  
This Bird in the Original called Tor, which word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dispositio, forma, & gurtur.  appellatively is order, as if this Bird above others were a Bird of order. This Bird is a kind of Dove, addicted to the Desert and solitary places; true to his Mate, whose Song is mixed with sadness, in the winter season couched in some hollow Tree, coming forth in the Spring with his mournful Song.  
By this Bird is sometimes meant the Church, as in Psal. 74. 19 O deliver not the soul of thy Turtle Dove unto the multitude of the wicked. That is, deliver not the life of thy Church to be pierced by the wicked, she being mournful, weak, and timorous, and unable to help herself. And so the Church is called in Song 2. 14. & 5. 2. but here it cannot be meant of the Church, seeing she is stirred up to arise by the voice of the Tirtle. What Bird of order can this be then, but that which was appointed for a  Sacrifice in Levit. 1. 5. even Christ himself, who during the time of the Laws winter, was couched under shadows, and therein lay as dead; but when his Gospel was to be set up, when he should appear in the flesh, and show himself in our nature, than he sung personally to the Jews, and to the first fruits of the Gentiles, afterwards by the glorious and plentiful mission of his spirit: for thus Christ's spirit is resembled to a Dove, as at his Baptism, Mat. 3. 16. So then by the voice of the Turtle Dove is meant the voice of the Spirit, whereby they are refreshed, and do mutually comfort one another, and do jointly praise God with, and for his graces.  
Hence Observe,  
That the voice of the Spirit of Christ sounding in the Gospel is very comfortable. And therefore the comfortable givings out of the Spirit in the days of the Gospel is compared to the voice of the Turtle Dove in the Spring, who had hid herself in the holes of Trees all the winter before: So Christ that was hid under types and shadows, to appear in the plentiful powerings out of the Spirit, this must needs be very comfortable. The Spirit is called the Oil of gladness, Psal. 45. And the Comforter, John 14. and all the effects of the working of the Spirit in the soul, are of joy and peace; and the joy of the Spirit is like the intercession of the Spirit, unspeakable and glorious, as the Apostle speaks, 1 Pet. 1. 8.  
Thus we have the first part of Christ's Spring described.  

1. By the flowers.  
2. By the singing of Birds.   
Now followeth some further fruits of the Spring, represented to us by the Trees fruit. 1. Of the Figtree. 2. Of the Vine-tree, and these fruits make up the Spring's perfection, and stand for a prologue to the Summer season, as in the following words.    

Vers. 13.  The Figtree putteth forth her green Figs, and the Vines with tender Grapes give a good smell: arise my love, my fair one, and come away. 
For the Figtree, Christ maketh the budding thereof a sign of the Summer's approaching, and also of a fruitful year following. Learn a Parable of the Figtree (saith he) when her branch is yet tender, and putteth forth leaves, ye know that summer is nigh, Mat. 24. 32. And Pliny doth count the Figtree amongst the Trees that are of quick nature, so that the time of young Figs appearance, must argue the forwardness of the Spring, ready to entertain Summer. Now the blessed effects of the Spirit and grace of Christ upon his Church, is manifested by the Figtree; as when the Lord threatneth destruction by the Prophet, he saith, There shall be no Grapes on the Vine, nor Figs on the Figtree, etc. Jer. 8. 13. So that when the voice of the Spirit shall be heard as the voice of a Turtle Dove, than the Saints shall be fruitful, as Figtrees in the time of summer.  
The second Trees fruit followeth.  
And the Vines with tender Grapes give a good smell.  
Grapes of themselves casting no savour, it must necessarily be understood of that time, wherein there be small Grapes budding forth, and flowers or blossoms falling off, which flowers give a true pleasant odour, and therefore she saith, The Vine with the tender grape, etc.  
The young or small grape, called in the Original Smadar, a word used not above three times in Scripture. By this variety of fruit is signified the graces and fruits of the Spirit in the Saints, in the days of the Gospel, and of more plentiful effusions of the Spirit then before: when the Saints are reconciled unto God by Christ, the sweet odour of their graces are like the buddings of the Figtree, and the Vine. The people of God are likened to Grapes and Figgs, as in Hos. 9 10. I found Israel like Grapes in the Wilderness, I saw your Fathers, as the first ripe in the Figtree, at her first time. It is noted of some, that the Figtree bears fruit three or four times a year. Now in that he saith they were like the first ripe in the Tree, it noteth the forwardness of the Saints to bring forth fruit, even as the Figtree that hastens to bring its first fruit, that it may hasten to bring forth more fruit. Now in that the Saints are likened to the Figtree, and to the Vine for fruitfulness.  
Hence Observe,  
That the Spirit by a Gospel's ministration makes the Saints to abound in all fruitfulness. The Apostle tells us of the fruits of the Spirit, in Gal. 5. 22. But the fruit of the Spirit (saith he) is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, etc. The Saints abound in such fruits as these; they are such as bring forth fruit unto God, Rom. 7. 4. Now the Saints in respect of their fruitfulness in grace, may well be assimilated unto the Figtree, and the Vine.  
First, the Figtree bears fruit very often, at least 
Plin. Lib. 13. Cap. 7.  four times a year; and Pliny saith of the Egyptian Figtree, that it brings forth fruit by the very stock, not by the Branches. So are the Saints very fruitful in holiness and righteousness, and therefore they are called by the Prophet, The Trees of righteousness, the planting of the Lord, that he may be glorified, Isa. 61. 3. that bring forth much fruit to his glory. And Christ saith unto his Disciples, Herein is my Father glorified, in that ye bring forth much fruit, John 15.  
The second note, that the naturalist observeth of 
Idem, Lib. 13. Cap. 7.  the figtree is, that when it is cut down and cast into the water, it presently sinketh being dry, but when it is throughly steeped in the water, than it will rise again; contrary to the nature of other trees, who in their dryness swim, and when they are thorough wet, than they sink to the bottom. Thus it is with the Saints, when they are first cast into the water of affliction, they begin to sink, as Peter did, when he walked upon the Sea with Christ: but when they have been long in affliction, and more exercitate, that have been as it were tried Soldiers, such as have their senses well exercised, or schooled, as the Apostle saith, such I say, never will utterly sink in their trouble, but they can bear reproaches and persecutions for Christ's sake, and when they are weak in themselves, than they are strong in him, and more than conquerors.  
Thirdly, It is further reported of the figtree that, Scalpendo tantum ferreis unguibus aliter non 〈◊〉 rescit, it will not ripen any otherwise, then only by 
Plin. lib. 13. cap. 7.  scratching it with Iron hooks or rakes: and it being so scratched, it will bring forth seven fold, saith Pliny. Such is our nature, that it will not bring forth any fruits unto righteousness; unless it be quickened and stirred up by the Word and Spirit of God. We shall never be fruitful trees in Christ's Orchard, unless we be pruned by the Father, unless he purge us, and make us bring forth fruit, as Christ speaketh, Joh. 15. So much of the figtree: now followeth the simile of the Vine.  
First, A Vine is good for no use, if it bear not fruit, for so saith the Prophet, Ezek. chap. 15. 1, 2. The Vine-tree is for his wood, less regarded for building, than any Tree of the Forest, insomuch as none will make a pin thereof to hang any Vessel thereon, but rather cast it into the fire and burn it. We may apply this to ourselves; for what substantial thing is in our nature, that may be depended upon? he that makes any natural ability, as a pin to depend on, will lean on a broken reed.  
Secondly, A Vine is very fruitful, it brings forth abundance of grapes, as appears, Psal. 128. 3. and Ezek. 32. 12. So the Saints are made exceeding fruitful, by the flow out of the Spirit of Christ upon their hearts.  
Thirdly, The Vines, and their fruit come to nothing, except they be underproped and lift up from the earth: so it is with the Saints, both they and their fruits come to nothing, unless Christ underprop them by his power, spirit, and grace: but being underpropped by the flagons of Christ, and by the distributions of his grace, they become very fruitful.  
The Spring thus described: First, figured by flowers and Birds singing.  
Secondly, From the budding and sprouting forth of the figtree and the Vine, wherein is set forh the gracious and pleasant voice of Christ in the Gospel, with all the effects and fruits thereof upon the Saints: Now it remaineth that we speak of the exhortation subjoined.  

Arise my love, my fair one, and come away.  
This exhortation is the same, that we had in the tenth verse aforegoing, and therefore the less may be said of it now: only two things we may note from the iteration of this exhortation.  
First, It notes the backwardness of our natures, and the untowardness of our hearts, for yielding unto Christ: and therefore the Lord doth graciously call his people again and again to come up to a more full enjoyment of himself.  
Secondly, It notes his exceeding great love, and rich mercy, that doth call us to arise from the evil wherein we lay captivated by sin, and from the winter blast of the Law, even from the curse and bondage thereof, and also he calleth us into the glorious liberty of the Sons of God: so that in all our troubles and tentations, we may come to him, and find rest, where we may sweetly enjoy ourselves in him: all which is represented to us, by the flourishing and joyful time of the Spring; which Christ useth as a motive, to persuade us to come unto him.    

VERS. 14, 15.  
O my Dove! that art in the clefts of the Rock, in the secret places of the stairs: let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely:  
Take us the Foxes, the little Foxes that spoil the Vines: for our Vines have tender grapes.  
THe Church continueth here in her repetition of Christ's speech unto her, which speech begun verse 10. In which we may Observe.  
First, An exhortation.  
Secondly, A reason thereof.  
The exhortation is given forth unto us:  
First, In a description of the Church.  
Secondly, In the thing exhorted unto.  
The description lieth  
First, In a sweet and friendly compellation given by Christ unto his Church, My Dove.  
Secondly, In a description of her dwelling place.  
First, In saying, Thou art in the holes of the Rock.  
Secondly, In adding, In the secret of the stairs.  
The thing exhorted unto, is the Church's manifestation of herself.  
First, In saying, Show me thy face,  
Secondly, In adding, Cause me to hear thy voice.  
The reason of this exhortation is drawn from the Churches excellent qualification, and this is laid down in a twofold assertion.  
First, he saith, For thy voice is sweet.  
Secondly, he concludeth, And thy face is comely.  
As for the next exhortation in the 15. verse you shall have the resolution in its due place.  
Now to the exhortation, and the parts thereof.  

My Dove,! etc.  
Christ here calleth the Church a Dove; a title sometimes attributed unto Christ himself: the Holyghost sometimes appeared on Christ in the shape of a Dove, to discover unto us thus much, that Christ should have the property and disposition of a Dove, as meekness and gentleness, for indeed he became man for that end, to be a merciful Saviour. I will not quench the smoking stax, nor break the bruised reed, saith he, Matth. 12. 20. So that the mercifulness of Christ's nature, and the mercifulness of his Office is set forth by the resemblance of a Dove. Now as Christ had the Spirit in likeness of a Dove: so all that are Christ's, to wit, the Spouse of Christ, have the disposition of Christ: that spirit that framed Christ to be meek, and gentle like a Dove, doth also frame the Church into the same likeness and disposition: hence he saith, My Dove, etc.  
Observe hence.  
That as Christ's, so is the Church's temper and disposition framed after the likeness of a Dove.  
Now we must know, that there is some good in all the creatures: there is a beam of God's majesty, and an image of virtue, even in the inferior creatures, wherefore the Scripture sends us to such creatures for many excellencies, that are to be found in them. Now the Church may well be compared to a Dove, and that for such properties as these.  
First, The Dove is a mournful creature, and therefore Hezekiah saith, I did mourn like a Dove, Isa. 38. 14. And the Jews are said to mourn like Doves, Isa. 59 and it is said of those that should repent, that they should mourn like Doves, Ezek. 7. 16. This was David's condition, in Psal. 120. 5. Woe is me that I sojourn in Mesech: that I dwell in the Tents of Kedar.  
The State of the Saints is like Doves, who mourn to God in their desertions, afflictions, and tentations, who hears the bemoning of his own spirit in them.  
Secondly, A Dove is an innocent, harmless creature, & simple, without guile: hence the advice of Christ is to his Disciples, Be innocent as Doves, Matth. 10. Now there is a simplicity that is sinful, when there is no mixture of wisdom in it: for it is said in Hos. 7. 11. Ephraim is like a silly Dove without heart, they call to Egypt, they go to Assyria: that is, when they did rely more upon friends, and outward helps, then upon God: But there is also a pure, holy simplicity, and so God is said to be simple, because there is nothing in him contrary to himself, or to his own nature. In this respect, the Church may be said to be like the Dove, in respect of a good and holy simplicity, when there is no no mixture of fraud, no duplicity in in the soul; A double hearted man is unconstant, and unstable in all his ways, saith the Apostle, Jam. 1. 8.  
Thirdly, The Dove is weak and impotent, not being able to help herself against the Birds of prey: it hath nothing but flight: So the Saints are unable to defend themselves, but only they can fly to God as to their mountain, and fly to Christ as to their Ark and strength, for they have no other refuge than God, nor any hiding place besides Christ.  
Fourthly, The Dove is a very weak creature: Hence it is said of Ephraim, that He shall tremble as the Dove, out of the Land of Assyria, Hos. 11. 11. So the Saints are called, The meek of the earth, Zeph. 2. 1, 2, And we are exhorted by the Apostle, As the Elect of God, to put on the bowels of meekness and compassion, etc. Colos. 3. 12. Because this grace disposeth us to a nearer communion with God than other graces: it is a grace that God much delights in, and would have all his Saints adorned with, as is manifest in 1 Pet. 3. 4. it is the best jewel or ornament, that the Saints can be adorned withal, because it empties the soul of all fleshly conceits, and so makes it the more capacious to receive any good from God.  
Fiftly, The Dove is loving, chaste, and faithful, to her mate, always keeping close unto her: So the Saints, they will not leave Christ to turn to Idols. It is reported that in the days of Julian, when Idols were set up in every corner of the Christians Temples, yet than they made a shift to turn their eyes from beholding them. The believing soul is faithful to Christ, and will set up nothing in the heart above Christ,: Whom have I in Heaven but thee? (saith David) and what is there in earth that I desire besides thee? Psal. 73. 25. The Church is brought in like a chaste virgin contracted, and her Members to be such as follow the Lamb wheresoever he goes, for they have not defiled themselves with women, Revel. 14. 4. that is, those that are chaste to Christ, have not defiled themselves with idolatry and spiritual fornication.  
Sixthly, The Dove is a cleanly Bird, and it feeds cleanly upon pure grain, and will not lodge but in a cleanly place, where it may not be annoyed with any unsavoury stentch, and the like: so it is with the faithful soul, it will not feed upon the dung or dog's meat of this world, or on sinful pleasures, but upon Christ and spiritual things. The carnal man useth to feed upon dust, and earthly things, when as the faithful soul, that hath tasted the heavenly Manna, it will not feed upon that which is base and earthly, neither can it endure to feed upon men's inventions or lying legends, but it loves to feed upon the pure word of God, and upon heavenly and spiritual things.  
Seventhly, The Dove is a Bird that loves communion and fellowship, as the Prophet speaks, Who are those that flock to the windows like Doves, Isa. 60. 8. C0For so they use to flock to their houses by companies: So the Saints love to have fellowship with the Father, and the Son, as the Apostle John speaks, and also they love to have communion one with another. Doves will consort with Doves: so will Saints have communion with Saints and none else.  
Eightly, and lastly, the Dove is a low prized creature, as appears by that allowance under the Law, that they who could not compass a Lamb, might offer a pair of Turtle-Doves, and yet by the reason of the apparition of the spirit in the likeness of a Dove, it is stamped with no small worth and excellency: So the Saints are of very low esteem in the world, and lightly accounted of: but in regard of those spiritual and divine appearances of God in their souls, they become of great worth, and excel in divine excellency; so saith the wise man, The righteous is more excellent than his Neighbour, Prov. 12. 26.  
Thus I have touched upon some properties of the Dove, unto which Christ doth resemble his Church, and so fare of the loving attribute given by Christ to his Church, in saying, my Dove, etc. Now followeth the second thing in this description of the Church, to ●wit, the manifestation of her mansion place, and that first in saying.   

That art in the Clefts, or holes of the Rock.  
Some understand this Rock to be the Church's station, or abiding place in the day of distress and persecution; who then hideth herself from danger, as the Dove hideth herself in the Rocks, as it is said, O ye that dwell in Moab, leave the Cities and dwell in the Rocks, and be like the Dove that maketh her nest in the side of the holes mouth, Jer. 48. 28. But we may understand this Rock mystically to be meant of Christ, who is the Rock of the Church's salvation, as the Psalmist often expresseth. Christ was typified by the Rock in the Wilderness, as appears, 1 Cor. 10. 4. But for the clefts or holes of the Rock, they seem to insinuate the secret counsel of God sealed up in Christ concerning the election and calling of the Gentiles: and those elect Gentiles did as it were, lodge in the eternal decree of God in Christ, all the time of the legal winter: The Apostle saith that God hath elected us in him before the Foundation of the World: And the same Apostle tells us in Gal. 3. 23. That we (meaning both Jew and Gentile) were kept under the Law, and shut up unto the faith, which should afterwards be revealed. So that the Church before her calling had her abode in Christ; yea, within the secret stairs and lodgings of Christ. The second manifestation of the Church's mansion place followeth.   

In the secret places of the stairs.  
The word Translated secret signifies a hiding place, by which is meant a hiding place in the Rock. Thus David often calleth God his secret or hiding place, as in Psal. 32. 7. saying, Thou art a hiding place to me, from distress, thou wilt preserve me, etc. And it is said, that the godly shall dwell in the secret place of the most high, Psal. 91. 1. That is, under the glorious shadow and protection of the most high.  
Of the stairs) or a steep place, as it is in the Original; this, as the Rock, is to be applied unto Christ, by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind.  whom we ascend unto God, as it were by degrees, as by steps and stairs. Christ is to the Saints as jacob's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gradus priaeci 〈…〉  Ladder which he saw in the Vision, upon which the Angels of God ascended and descended, Gen. 28. 12. John 1. 51. Christ is both our hiding place and steep Rock, where we may ascend to God the Father, it is through him we have any access to God. The Church was bashful by reason of sin, and the like; but now for her encouragement Christ calls unto her to a near communion with himself, with this description and motive, O thou my Dove, that art in the clefts of the Rock, and in the secret of the stairs. That is, thou that art put into the Rock of Salvation, by whom thou mayest ascend up to me, as by steps, and stairs, etc.  
Hence Observe,  
That it is Christ alone in whom we may make our safe approaches unto God. Christ had called his Church to come unto him; now she being disheartened because of sin and wrath, he again exhorts her to let him see her face, and hear her voice, and gives her this encouragement, O thou in the cloven of the Rock, etc. The Lord tells Moses, That no man can see his face, and live. We may see Jehovah's backparts, but his face, that is, an immediate view of his absoluteness and perfection cannot be seen; and therefore he is called the invisible God, but in Christ we have a manifestation of God, whereof we have a figure in Moses, Exod. 33. The Lord proclaimed his mercy, his patience, his goodness, his truth, and justice before him, these are his backparts, and more than these he could not see: and therefore it is said, that the Lord covered Moses with his hand, while he passed by: But where was Moses when he had this Vision and appearance of God? He was in the cleft of the rock: Now verily that Rock was a shadow of Christ, we see the glory, goodness, and face of God through him, Per speculum, as it were in a glass. Christ is the lively image of God, 2 Cor. 4. 4. The brightness of his glory, and the express Character of his person, Heb. 1. 3. There is no excellency in the Father but it is in the Son, and by the Son we come to enjoy it, so saith the Apostle, God who hath commanded light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4. 6. Both this expression, and that in the Hebrews before mentioned, where Christ is called the brightness of God● glory, are a metaphor taken from the beams of the Sun: as the Sun is manifested by his own brightness, viz. by his Beams, for we cannot see the Sun in Rota, in his Chariot, or circumvolution, but by his Beams: so the inaccessible light of the Father's glory is revealed, Tanquam per radios ac splendorem, as it were by beams and brightness, shining most clearly in Christ, and the Fountain and root of that brightness is in Christ's Godhead, but darted upon us through the Manhood, according to the testimony, John 1. 18. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. The bosom is the place and seat of secrets: now it is Christ only that opens the bosom, declares the secrets, and reveals the glory and brightness of God's face unto us. In a word, all our happiness, safety, and glory, lies in Christ: if we be in the Rock, we sit in heavenly places with Christ, Ephes. 1. 3. And we are in Christ, Ephes. 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God, Col. 3. 3. And by him we have access to the Father, as it were by steps and stairs.  
So much for the description of the Church, in respect of her mansion or dwelling place. Now followeth the thing she is exhorted unto, with the Exhortation annexed.   

Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely.  
Christ having awaked his Love, he now exhorteth her to a more near fellowship and communion with himself: and that first by saying,   

Let me see thy Countenance, etc.  
Let me see) or cause me to see thy aspect, thy visage, thy 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit, invisit, praevidit, aspexit, prospexit. Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio, visus, aspectus, species.  form and fashion: that is stir up thy faith, and hold up thy face, show me thy Countenance boldly, with joy and comfort; look upon me, as it were with open face, and see my glory, contemplate upon my excellency and goodness: and in this manner doth Messiah call the Church to a near and sweet communion with himself.  
Hence Observe,  
That the Saints with faith and boldness have access unto the Father, through Christ their Mediator. Hence it is, that the Spouse being in the Rock (by which is meant Christ, as was showed before) is bid to come, and unveil her face, and to take a view of the glory of God in Christ. And this is that which the Apostle declares, saying, But we with open face beholding as in a glass, the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face, when he appeared before the Lord, Exod. 34. 33. And by that beholding of God, had his face lightened, and shining with beams. So have the Saints a free access unto God by Christ, which is not as a dark veil, but a pure resplendent glass, wherein the glorious countenance of God is seen by us; and we are thereby renewed, and as it were glorified in our minds, according to the same Image of God, in holiness and righteousness. And again the Apostle tells us, We have a Highpriest which is entered into Heaven, even Jesus the Son of God (Therefore saith he) let us hold fast our profession, etc. And let us go boldly to the Throne of grace, that we may receive mercy, and find grace 
Christus est sacerdos, sacrificium, deus cui, templum in quo reconciliamur.  to help in the time of need, Heb. 4. 14, 16. For Christ is (as one saith) the Priest, the Sacrifice, the God, and the Temple; the Priest by whom, the Sacrifice through whom, the God to whom, and the Temple in whom we are reconciled. Thus for the first branch of the exhortation. The second followeth in adding these words.   

Let me hear thy voice.  
Let me hear) or, cause me to hear thy voice: towit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the voice of his own spirit speaking in the Spouse, by prayers, praises, and thanksgivings. Christ calleth for the voice of the Spouse, like to the joyous, sweet, mourning note of the Dove in the absence of her Mate.  
Hence Observe,  
That Christ is so affected with the sweet Dovelike voice of his Church, as that he entreats his Church to cause him to hear it. He calls for the voice of preaching his glorious works, the joy and gladness from his Church: and he calls for the voice of prayer, Psal. 50. 15. Call on me in the day of trouble, etc. Though Christ should seem sometime to neglect his people, as not to hear them: yet he would not have them to cease to call upon him, but would have them pray continually, like the poor Widow in the Gospel that importuned the judge: because when he seems not to hear his Spouse, he looks on her with the greatest delectation. So far the second branch of the exhortation. The reason of the one and the other followeth.   

For sweet is thy voice, and thy Countenance is comely.  
Thy voice is sweet) or pleasing, delightful: that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit. commiscuit, per metaphorum, jucundus, dulcis 〈◊〉.  acceptable and welcome, being uttered by faith it must needs delight, because it is sweet, melodious, and piercing; and no marvel, seeing it is the voice of his own Spirit, and therefore cannot be but very sweet and delightsome.  
Hence Observe,  
That the voice of Christ's own spirit in his Saints, is very sweet and pleasant unto him. Would Christ so call and earnestly seek for the voice of his Spouse, if it were not a sweet Sacrifice unto him? According as it is written, that the Offerings of Judah and Jerusalem were sweet unto the Lord, Mal. 3. 4. And Noah's Sacrifice had a sweet savour unto the Lord. Whereas the Lord saith of the wicked, Your Burnt-Offrings are not acceptable, nor your Sacrifices sweet unto me, Jer. 6. 20. The second reason followeth.   

And thy Countenance is comely.  
Comely) or , beautiful: the countenance of the faithful must needs be glorious: for the wisdom 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit, desideravit, affectavit.  of a man (saith Solomon) doth make his face to shine, and the strength of his face shall be changed, Eccles. 8. 1. This is spoken of heavenly wisdom, which causeth the souls face to shine; causing a right strong heart to change its complexion from evil to good, of deformed, becoming comely. These praises of the Church are spiritual, and according unto the esteem and high account that God hath of her, and not as she is esteemed by man. Hence Observe,  
That the Spouse is comely and  in Christ's account. It is most true that Christ himself, in respect of worldly reputation; had his visage and form so marred, that many were astonished at him; he had no form nor comeliness, Isa. 52. 14. 53. 2. but Christ is highly prized by the Father, and is in high account with the Saints: So the Spouse is black and deformed in respect of her outward form and visage, as she appears to the carnal eye, but in Christ's esteem she is fair and beautiful, comely and . Grace in the Saints carries with it the most transcendent good, and the excellency of all beauties, for what is grace but the beams of the divine nature, which is the fountain of beauty, and spring of glory? So that all must be fair that comes from the fountain of beauty, and all must be glorious that comes from glory itself. It followeth.    

VERS. 15.  Take us the Foxes, the little Foxes that spoil the Vines: for our Vines have tender grapes. 
HEre the Church repeateth a speech of Christ which concerneth his care over the faithful, that ' should walk up in a close communion with himself. The parts are these two.  
First, A commandment for taking and apprehending the adversaries, great and small, laid down under the term of Foxes, Take us the Foxes, etc.  
Secondly, A reason thereof, and this is drawn.  
First from the nature of the Foxes, which is to devour, That spoil the Vines etc.  
Secondly, From the time of the Vines weakness, when it is said, For our Vines have tender grapes, etc.  

Take us the Foxes, etc.  
Christ's command is to restrain (the foxes, the little foxes) the enemies of the Church, of greater or lesser power: Hence observe, Christ's care over his Church, he is careful that it be not spoiled by devouring beasts: he keeps his Vineyard in his own hand, and will see that it shall not run to utter ruin.   

The Foxes, the little Foxes, etc.  
By Foxes, we may understand, either sins, or persons, because both of them are hurtful unto the Spouse.  
First, Every sin may well be compared to a Fox.  

1. As Foxes hid in the holes of the earth, Matth. 8. 20. So are sins hidden in the deceitful heart of man.  
2. As the Fox is both subtle and harmful: so is sin.   
Secondly, Personal adversaries of the Church may well be compared to foxes, those who labour the ruin of the Church, and these are either false teachers or bloody Tyrants.  
First, False Prophets, and false Teachers are so compared by the Prophet, Ezek. 13. 4. O Israel, thy Prophets are like the Foxes in the Deserts. And such are by Christ likened to Wolves, Matth. 7. 12. such as these may well be called Foxes.  
First, For craft and subtlety; the Apostle tells us, They tuansforme themselves into the Apostles of Christ, 2 Cor. 11. 13. Such Apostles (saith he) are deceitful workers; that is, who seem to labour in the Vineyard of Christ, and seem to be zealous, as if they sought nothing but God's glory, when they seek their own gain and advantage most of all.  
Secondly, In respect of their crooked and perverse ways; for so a Fox is noted, for his rolling in and out with turn and wind; and thus David speaks of the wicked, and those that are enemies of the Church, But these (saith he) that turn aside by their crooked ways, lead them forth with the workers of iniquitic, etc. Psal. 125. 5. Such as Apostate from the truth, or, such as are ignorantly zealous, that think they do God good service, to destroy the Saints; Such I say turn aside, and walk in crooked ways, wasting and destroying the Vines of Christ.  
Secondly, Bloody and cruel Tyrants are compared to a Fox, as Christ called Herod a Fox, Luke 13. 32. because of his subtlety, and fraudulent disposition. In like manner the Apostle tells us, that he was Delivered out of the mouth of the Lion, 2 Tim. 4. 17. Some by the Lion understand the Emperor Nero, so called for his rage and cruelty, as for the most part, Tyrants and powerful enemies of the Church are called: As the Mother of the Princes of Israel is said to be a Lioness: And she lieth down among Lions, and she nourisheth her whelps (to wit, tyrannical Kings) among young Lions, Ezek. 19 2. that is, the mother of the Kings, to wit, the people of the Jews, and Jerusalem, which have brought them forth, hath been full of blood and violence, and hath brought forth Kings of the same nature. The powerful enemies of the Church are often called Lions, as in Psal. 35. 17. and 91. 13 Pro. 28. Jer. 2. 15. and 4. 7. And Marsyas certifying his Patron at Rome, of the death of Tiberius, useth this phrase, the Li●n is dead; as Josephus reporteth. 
Joseph. aniiq. lib. 18. cap 6.  In Rev. 19 20. we● read of the Beast and the false Prophet, by which Beast, some understand to be the persecuting magistrate, as the false Prophet to be the persecuting Priest.  
The Pope is a kind of a mixed Fox, having power civil and ecclesiastical, usurping both swords, the temporal sword over all Princes, and the spiritual sword over all Churches. Besides all these, we may come nearer home, and see many of these mystical foxes, in every Town and City, persecuting the Saints, and spoiling the tender vines of Christ.  
Now we pass to the reasons of this command, and first from the devouring nature of these adversaries in the words following.   

That spoil our Vines.  
Spoil, or, corrupt our Vine-yards, that is, by devouring the grapes: as Foxes spoil and destroy the Vines; so false Prophets, oppressors, and Tyrants destroy the Church: of the first sort the Apostle speaks of, and saith, their word eateth as the Canker, 2 Tim. 2. 17. And of such the Lord complaineth, Many Pastors have corrupted my Vineyard, Jer. 12. 10. In this place Pastors may be applied unto false Prophets, or unto the tyrannical Kings and Princes of Babylon.  
The last reason is taken from the fruitfulness of the Vine, in these words.   

For our Vines have tender grapes.  
For, in the Hebrew and, which word is often used instead of for, as in Psal. 60. 13. And in Genesis 12. 19  
Our Vines, or, our Vineyards: By the Vinyard and Vine, is understood the Church of Christ, and the Gospel: The Prophet saith, I will sing to my wellbeloved, a song of my beloved, of his Vine-yard, Isa. 5. 1. and the Vineyard of the Lord is the house of Israel, and the men of Judah his pleasant, etc. chap. 5. 7. But now we must know, that there are two sorts of Vines, the one of Jerusalem, the other of sodom, as Moses speaketh, For their Vine is the Vine of sodom, and of the Vines of Gomorrah, their grapes are grapes of gall, their clusters be bitter, their wine is the poison of Dragons, and the cruel gall of Asps, etc. Deut. 32. 31. Therefore it must not be the Vine of sodom, but the Vine of Jerusalem, which we are to understand here. This Vine is the Spouse of Christ, and all the faithful are labourers in the Lord's Vineyard.  
Tender grapes, which do but begin to bud, and show themselves, even in the beginnings of the fruits of religion: Foxes labour to destroy these, as Herod sought to destroy Christ at the beginning of his days, and Pharaoh the men. Children of Israel at their birth, that so Israel might be no more a Nation. These Foxes therefore both great and small, must therefore be taken and destroyed. The words being thus unfolded, let us take notice of these observations.  
First, Observe.  
That the Spouse of Christ is always troubled with some enemies.  
There are always those of greater or lesser power to afflict the Church, there will always be some Sanballat or Tobiah, or some such to nible at the Vines of Christ of this, the Scripture is full of testimonies.  
Secondly, Observe.  
That these enemies of the Spouse, are of a devouring nature.  
That spoil our Vines, etc. Foxes are hurtful to the labour of the husbandman. samson being wronged by the Philistims, took three hundred Foxes, and with their tails set on fire, burnt their corn, with their Vineyards and Olives. There have been always false Teachers, as in Moses time, their stood up Jannes and Jambres; and how many of Baal's Prophets were there in the time of Elias? and when was the Spouse of Christ free from persecution of tyrannical Kings and Princes? This is then the Church's portion, and therefore not to be wondered at.  
Thirdly, Observe.  
That Christ doth cherish the least buddings of grace in his Saints.  
For our Vines have tender grapes: When a Vine brings forth wild grapes, Christ will take away the hedge of his vineyard, and it shall be eaten up, Isa. 5. 4. But on the contrary, Christ tells us, that every branch that beareth fruit, shall be purged, that it may bring forth more fruit Joh. 15. 1, 2. so that Christ hath great care to preserve young and tender fruit.  
Fourthly, Observe.  
That such as would by subtlety and tyranny destroy the tender plants of Christ are to be restrained. Take us the Foxes.  
First, for false Prophets, they are to be discovered, and refused of their error, and after all, judged, and cast out of the Church; he that will deny the doctrine of the Gospel, we must not receive him, neither bid him God-speed, Joh. 2. 10. But in the end, Christ himself will restrain both the Beast and the false Prophet, as in Revel. 19 20. And the Beast was taken, and with him the false Prophet, that wrought miracles before him, etc. These were both cast alive into a Lake of fire burning with brimstone. Therefore let all persecuting emperor's, Kings, and Priests know, that the time will come that Christ will take them and chain, them up, or else destroy them, and in that he says, these shall be taken alive: it notes out unto us, the great and horrible torments, that they shall endure, and that is called the Lake of fire, to wit, an exquisite torment thereby resembled.    

VERS. 16, 17.  
My beloved is mine, and I am his; he feedeth among the Lilies.  
Until the day break, and the shadows flee away; turn my beloved, and be thou like a Roe, or young heart upon the mountains of Bether.  
THe Church having finished Christ's speech, she now concludeth this divine act with a kind of a triumphant acclamation upon the former passages, for now she gins to feel some comfort from Christ's drawing near unto her, after her soule-sicknes: Hence she breaketh out.  
First, With praise, verse 16.  
Secondly, With prayer, verse 17.  
First, We have the praise of Messiahs' love, and feeding: his love is laid down.  
First, In the gift of himself to his Spouse, expressed in these words, My beloved is mine, etc.  
Secondly, In that she was made his: And I am his. He being hers, she therefore became his.  
Lastly, She praiseth his feeding, affirming that to be among the Lilies.  
In these words, My Beloved is mine, and I am his: there is a mutual intercourse and vicissitude of claiming interest betwixt Christ and his Church; the Church indeed glorieth in this, but not so much in her self, as in her beloved, according to that of the Apostle, He that glorieth, let him glory in the Lord, 1 Cor. 1. 31. And observe what it is she glorieth in, namely, in that communion which is between her and Christ, and this she declareth by a passionate expression of comfort, and that from the highest pitch of affection, from a heart inflamed with love, saying, I am my Beloved's, and my beloved is mine.  
First, Note from these words, My beloved is mine, etc. That there is a union between Christ and his Saints, from whence ariseth all sweet communion.  
Christ is the head of his Spouse, and she by the Spirit united unto him as his mystical body: he is Christ the giver of all spiritual influence to his Church: Christ is also the Churches, as by marriage, if the person of the Husbands be the wives, his goods, and titles of honours are hers also, he having passed over the right of his own body unto her: so is it in the mystical marriage between Christ and the Spouse, that union and conjunction of persons between them, doth entitle the Church in the communion of all his graces.  
Now from this union of persons, comes a communion of all good things: so that the Church can say if Christ be mine, all that he hath is mine, what he hath done, and what he hath suffered is mine, and why? because he is mine, for union is the foundation of all blessed communion. And so again on the other side the Church can say, I am his, my person, my life, and strength, and all is his, to glorify him: so there is a union and communion mutually between Christ and his Church. The original and spring hereof is Christ's uniting and communicating himself first to his Church, for the Spring gins to the stream, what hath the stream, but it first was in the Spring? Now there is an evidence of right and propriety that Christ doth communicate unto his Saints, whereby they have a comfortable interest in him.  
First, In all his works and performances, they are in a peculiar respect for every Saint, his making of the world, settling of policies and governments, rooting up of Kingdoms, executing of judgements in the earth, rewarding some, and punishing others, and the like, all these, and in all other general providential works of Christ, the Saints have a kind of interest and propriety in; next unto his own glory, Christ aimed at the good of his Church in all these things, and doth always make them instrumental for her welfare, in which sense are the words of the Apostle, 1 Cor. 3. 21, 22. All things are yours, (saith he) whether Paul or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; all is yours.  
Secondly, The Saints have a claim also in the dignities and honours of Christ. There is a reciprocation (as it were) between him and his people; they are mutually and interchangeably glorified in one another: as Christ is glorified in them, Joh. 17. 10. so they are unspeakably dignisied, and graced by him. The glory of Children (saith Solomon) are their Fathers, Prov. 17. 6. If the father be heroical, or any way excellent, this is the Son's glory, unless he degenerate: now the Saints are called the Seed and the Children of Christ, whatsoever therefore he excels in, it is their dignity, and their glory: Besides, Christ doth impart of his glory and honour to them, making them like himself: Is Christ a son, and heir of all? so are thy sons, and heirs, and Coheirs with Christ; shall he judge the World? So shall they in some sort: Doth he break in pieces the Nations with a rod of Iron? so do they: is he ascended into glory? so shall they ascend: there is not any whit of his glory, unless it be that which is utterly incommunicable, but they have a touch of it, if I may so say; yea, and that which is incommunicable, redounds to their glory also.  
Thirdly, the Saints have interest in the Offices of Christ. Every Saint may say of Christ, he is my Prophet and Teacher, he is my Priest and Reconciler, he is my King and Governor: yea, the Saints have such an interest in these Offices of Christ, that virtue comes out of him to make them even Prophets, and Priests, and Kings also. Prophets in some measure, to teach themselves and others, Priests to offer spiritual Sacrifices, acceptable to God by Christ; and Kings to rule over their own lusts and corruptions.  
Fourthly, the Saints have interest in the graces of Christ: he that hath the field hath also the treasure that is hid in it. It was the greatest consolation and joy of the Spouse that she could say, My Beloved is mine. So all that is in Christ a Believer may appropriate to himself; he may say, his riches, his love, his goodness, his greatness, his power, and all that is his, is mine; I have interest in all those transcendent graces of his, his mercy, his truth, his promises, they are all mine. Thus the Saints have a peculiarity and right in Christ, which is as the Spring of all mutual love between them.  
Now to join the words together (My Beloved is mine and I am his) they imply,  
1. A mutual interest; as Psal. 73. Whom have I in Heaven but thee, and what is there in Earth in comparison of thee? He is mine, yea, and I am his, there is propriety with peculiarity and interest.  
2. The words imply a mutual love; Christ is the object of the Saints best affections, and the Spouse is the very Centre of Christ's love, his love rests on the Church, and scatters not to other objects. Thus the Apostle applies the love of Christ, saying, He loved me, and gave himself for me, Gal. 2. 20. And we love him because he loved us first, 1 John 4. 19 So that the Church may say, Christ is mine, and his love is mine, and I am Christ's, he hath my soul, my affections, and all that I have, is his, he hath my love to the uttermost.  
3. The words do also imply mutual familiarity; Christ is my familiar, my fellow-friend, and Companion; he discovers himself unto me in the secrets of his love: So the Saints have a spirit of fellowship and familiarity with God in Christ, so that they can unbosom and let open their hearts to him upon all occasions, as unto a familiar.  
4. And lastly, they employ complacency or resting one in the other. Christ hath a complacency and resting in his Spouse, he is well pleased in her, taking the greatest satisfaction and content in her that possible can be thought on. So the Church hath a complacency or well-pleasedness in her beloved, whereby she doth approve and like of all that is in him, resting in his goodness, as in the most lovely and  object in the World. Hence she saith in Chap. 1. Verse 1, 2. Thy love is better than Wine. Because of the savour of thy good Ointments poured forth, therefore do the Virgins love thee. This shows what a pleasing and delightful object Christ is to a believer: what more acceptable to the taste then fragrant wine? Christ is far more acceptable to a Saint. What more pleasing to the smell then sweet Ointments of an exquisite composition? Christ is the same, and far sweeter to the heart of a believer, so that the Saints, from this complacency and wel-pleasednesse in Christ, do sweetly acquiesce and rest in him, as in the loveliest object in the world.  
Having spoken of the union and communion betwixt Christ and his Church, where was set forth the mutual interest and owning between Christ and the Church. Now it will be necessary that I speak something of the order of this union. Christ is first ours, than we are his, My beloved is mine, and I am his.  
Hence Note,  
That Christ is first ours, and then we are his because he is ours. For this there are four grounds.  
1. Christ is the wellspring of all grace in us, our grace comes from his grace, and our love from his love, as appears, 1 John 4. 10. 9  
2. Because the less is first beloved of the greater; the nature of love is first to descend, the superior first loves the inferior; as the love of a Father descends to his Child first, than the Child's love ascends back to the Father: So Christ first condescends to love us, than we ascend in our love to him again.  
3. From the attractiveness of Christ's love Magnes amoris est amor: love is the attractive loadstone of love: now our nature is such, that we will love only where we are first loved; as the heat of the Sunbeams reflect from a wall: so Christ's love to us cannot but cause a reflection of ours upon him; our love is but a spark of his. We loved him (saith the Apostle) because he loved us first: when he reveals his love to us such a fire must needs kindle and melt our affections, without which our hearts will be keycold and frozen.  
4. It must be the same spirit that tells our souls that Christ loves us, that must make us give up our affections to Christ. The spirit of Christ doth sweetly display before the soul, the rich, free, and liberal love of Christ, and also with the discovery of his love, causes the soul to love him again.  
The next thing to be enquired into, is,  

1. How Christ comes to be ours.  
2. How we come to be Christ's.   
Christ becomes ours by such means as these.  
1. Christ is ours by the free donation and gift of the Father, as appears, Joh. 3. 16. God so loved the World that he gave his only begotten Son, etc.  
2. Christ freely gave himself unto us; so that Christ is ours by his own consent, he hath, as it were passed over himself unto us. The Apostle saith, Christ loved me and gave himself for me, Gal. 2. 20. As the Father freely gave his Son unto us, so Christ freely and spontaneously gave his consent to be ours.  
3. Christ hath passed himself over unto his Church by Marriage; although we had nothing to bring to him but poverty and misery, yet he took upon him our nature to discharge all, that he might marry us, and so pass over himself unto us, as a husband passeth over himself unto his wife. Hence it is that the Lord saith, I am married unto you, and I will take you one of a City, and two of a Family, and I will bring you to Zion, Jeremiah, Chap. 3. Verse 14.  
4. And lastly, Christ is ours by communicating o his own Spirit to us: for the Spirit is given for thaf end, to show us all things that are given us of God, whereof Christ is the chief: this is that the Apostle tells us, when he saith, No man knoweth the things of God, but the Spirit of God. Now (saith he) we have not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given us of God; and thus we have the mind of Christ, 1 Corinth. 2. 11. 12. 16.  
Having declared how Christ is ours, and that he is ours in the first place, before we can be his. It followeth that we speak of the reflection on the other hand, and show how we become Christ's.  
The Saints are Christ's these four ways.  
1. Christ hath propriety in us by the donation of the Father. God hath made him both Lord and Christ, Act. 2. 36. And hath put all things under his feet, and gave him to be head over all things to the Church, Ephes. 1. 22. And now saith Christ, behold, I and the Children whom thou hast given me, Heb. 2. Thine they were, and thou gavest them to me, John 17. 6. For as in respect of God's justice we were bought by Christ in our redemption, so in regard of his love we were given unto Christ in our Election, that he might Redeem us.  
2. We are Christ's by Choice: I have chosen you out of the World, saith Christ, John 15. 19 And the Saints are said to be chosen in Christ, Ephes. 1. 4. And they are called chosen, and faithful, Revel. 17. 14.  
3. The Saints are Christ's by Purchase: we were in the hand of our Enemies, and could not free our selves from the bondage of the Law, therefore Christ redeemed us from under the Law, Gal. 4. 6. And the Apostle saith, we were bought with a price, 1 Cor. 6. 20. He was our surety, and stood in our stead, and was set forth to declare the righteousness of God, Rom. 3. 26. So then, we are Christ's by right of redemption.  
4. And lastly, We are Christ's by combination and Covenant. I entered into Covenant with thee, and thou becamest mine, Ezek. 16. 8. That is, I did make a solemn Covenant or stipulation with thee, that I would take thee to be my people.  
Thus much for the mutual union and communion, and for that mutual interest and propriety between Christ and his Church. Now it followeth, that the Church commendeth Christ's feeding.  

He feedeth among the Lilies.  
After the Church had extolled Christ for his love, she praiseth his feeding, affirming that to be among Lilies. These words are diversely Interpreted, because the Hebrew word may be taken either actively, or passively. If it be taken passively, it may be meant of Christ's feeding himself. Or, we may take it actively of Christ's feeding, Viz. his Flock, among Lilies. Or we may take it for Christ's feeding of himself and his Church: he feeds his Church among Lilies, and delights himself to be there, the one follows the other, but especially it is meant of the Church, those that are his Saints, he feeds them among the Lilies.  
Lilies are such kind of flowers as require a great deal of nourishment, and they flourish, and prosper best in Valleys and low ground, where the soil is most fat, and therefore when she saith, He feeds among Lilies, the meaning is, he feeds his Church and people in sweet, pleasant, soft, and well-smelling pasture, he plentifully and pleasantly intreateth those that are his; for Lilies we know are fair, sweet, soft, and pleasant, and therefore the Church saith, that her beloved seedeth his flock among the Lilies, which is to let us understand that he feedeth her with most excellent things. And it is most sure, that there is nothing under Heaven that can be esteemed as a full shadow and resemblance of the Heavenly Manna, wherewith Christ feedeth the souls of his.  
Hence Observe,  
That Christ feeds his Church and people fully, sweetly, and comfortably. He feeds among Lilies. Agreeable to this is that in Psal. 23. 1, 2. etc. The Lord is my Shepherd (saith David) or my feeder, my Pastor, and what is the use he maketh of it? I shall not want: How is this made good? why saith he, He maketh me to lie down in green pastures, or in the budding grass. That is, in pleasant pastures where green and tender Herbs do spring, he makes me to lie down and refresh myself. And he addeth, He leadeth me beside the still waters, or, he gently leadeth me unto the waters of rest. That is, he doth comfortably guide me, with sustaining my infirmity, he nourisheth me by the refreshing waters of his Spirit.  
The like place we have, Isa. 40. 11. He shall feed his flock like a Shepherd, he shall gather the Lambs with his Arms, and carry them in his bosom, and shall gently lead those that are with young. So Christ leads his people, as it were among Lilies, and feeds them plentifully, with sweet and pleasant things: and in his bosom he carries them, softly, and tenderly, that such as are weak may not be wronged.  
Another place suitable to this purpose is Ezek. 34. 14. I will feed them in good pastures, upon the high mountains of Israel, there shall their fold be, there shall they lie in a good fold, in a fat pasture will I feed my flock, and cause them to lie down, saith the Lord God. I will seek that which is lost, and bring back that which is driven away. I will bind up that which is broken, and strengthen that which is sick, and destroy the fat and the strong, and feed them with judgement. Thus the Lord doth plentifully, comfortably, and sweetly feed his people, as among Lilies. Thus he feedeth us, and with us, he feedeth us as a Father, but feedeth with us as a brother also: yea, as an husband and amiable lover. Now followeth the Church's prayer.    

Vers. 17.  Until the day break, and the shadows flee away: Return my Beloved, and be thou like a Roe or young Hart upon the Mountains of Bether. 
In these words we have the Church's Prayer, which is set forth by the matter, that Christ would return often and visit and comfort his Church, Turn my beloved, etc.  
This is declared first by the time, Until the day break, and the shadows flee away. Secondly, by the swiftness of his coming, And be thou like a Roe or young Hart upon the Mountains of Bether.  

Turn my Beloved etc.  
Turn, or, turn about, to wit, to comfort and secure me. It is a request of comfort from Christ, as in Psal. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circum●●it.  71. 21. David saith, Thou didst much increase my greatness, and didst turn about, and comfort me, in the night and shadows of darkness and ignorance.  
Hence Observe.  
That the Church desireth comfort and secure from Christ in the times of darkness and affliction.  
The day is a time of knowledge, peace, and comfort, the dawning of the day, is the sense and feeling of this comfort, by the inward working of the Spirit, as the Apostle exhorteth us to take heed to the sure word of prophecy, as unto light that shineth into a dark place, Until the day dawn, and the daystar arise in our heart, 2 Pet. 1. 19 that is, until a spiritual discovery of Christ be made in the soul, which is as the rising of the morning star.  
Now this desire of the Churches is declared first, in respect of the time.   

Until the day break, and the shadows flee away.  
Until the day dawn, or, until the day blow, or breath 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flavit, spiravit, suspiravit.  forth, to wit, light, as appears by the fleeing of the shadows, which use to be dispelled by the morning wind; as on the contrary, when the day goeth away; the shadows of the evening are said to be strethed forth, Jer. 6. 4.  
Now for the day, and departing of the shadows, we may understand it, of the time of the Law preceding Christ's incarnation, which Law was nothing else but a shadow of good things to come: Or, we may nnderstand it of the cloudy dark time in this world, and that after Christ's appearing in the flesh. I shall speak a word to both these.  
As Christ was the Son coming forth gloriously as a Bridegroom: So the Law was a shadow of good things to come, the body whereof was Christ, Heb. 10. 1. Col. 2. 17. wherein the Apostle may well allude to the shadow (accompanying a man's body) which sometimes is before, sometimes behind, as occasion is ministered by the Sun's course: even as shadows went before Christ's coming in the flesh, some other followed after. And as the Apostle calleth all a shadow: so Solomon here useth the plural, shadows, as comprehending all types and shadows.  
Now for divine shadows, they may be considered as personal, or as sacramental.  
First, For personal shadows; Adam was the first, called the first man, being a shadow of Christ, called the second man, or Adam, 1 Cor. 15. 45. Adam was first in execution, but Christ first in intention: the first was but a type of the second. The Second henoch's, whose name (in English, taught or dedicated) holds forth Christ, taught of the Father, and dedicated to his father's will; and he increased in wisdom and stature, whereby he was one with Henoch. Melchisedech was another eminent type of Messiah, who was first King of righteousness, and King of peace, shadowing forth him, who was the fountain of all justice and righteousness, and the Prince of peace, Isa. 9 6. Aaron, whose name signifieth a high mountain: shadowed for Christ, who is set on the top of mountains and exalted above the hills, Isa. 2. 2. Thus I might show how Abraham, Isaac, and Jacob, Moses, Joshua, Samson, with many other Prophets, Priests, Kings, and other of the men of God, they were all but types and shadows of the Messiah.  
And as for sacramental shadows: as the sacrifices shadowed forth Christ's mediation for his people. Circumcision was a type of the blood of Christ, without which blood is no remission, Heb. 9 22. The striking of the blood of the Lamb on the Posts of the doors, where the Israelites dwelled was a token and assurance to them, that the destroying Angel should pass over them, and smite only the first borne of the Egyptians: now what else did that blood presigure, but the blood of Christ? wherewith the Saints being sprinkled, the destroyer cannot hurt them. The Pillar of the cloud by day, and of fire by night was the type of Christ, leading and guiding his people continually. The water of the Rock, and the Manna in the Wilderness were signs, that Christ should spiritually feed and refresh his people. The Serpent of brass lifted up by Moses, signified that he should be their Physician and healer. In a word, all the sacrifices under the Law did typify, that Christ should make atonement for believers.  
Now all these were dark, sacramental resemblances, wherein God did appear unto his people of old, therefore they desired the nearest approach of his unto them, until these ceremonial shadows should vanish away.  
Now concerning the new Testaments shadows, they are baptism, and breaking of bread: and unto these two it was that the Ancients had respect, when as they said, the side of Christ was pierced, that so the door of life there might be set open, from whence the Church's sacraments have issued; understanding by water, baptism; and by blood, the Lords supper. Now for these, they are but outward resemblances, which lead unto Christ; so that when Christ which is our light shall appear in the glorious discoveries of himself, and as it were swallow up his people in spirit and glory, than these shadows must also vanish away, because when the truth itself appeareth, the figure and outward resemblance must cease: even as an Emperor's image hath authority in his absence, but being present, the Image hath no such power: Therefore we are to make use of the shadows, so fare as Christ is absent from us: and again, so fare as we have the substance, we need not catch after outward representations and shadows. Thus much for the coming of Christ, declared by the time: Until the daybreake, and shadows flee away, etc.  
Now followeth in the second place the manner of his coming, by his swiftness.   

And be thou like a young Roe, or a young Hart upon the mountains of Bether.  
Here are two things observable.  
Frst, The Creature whereto he is resembled, namely, a Roe, or young Hart.  
Secondly, The place of his abode, that is, the mountains of Bether.  
Of the Roe, and Hind, we have spoken of before in verse 7. 9 But concerning the mountains of Bether something is to be spoken.  
Bether is here taken by some for the proper name of a place so called: of others it is taken appellatively, and so it signifies, the mountains of division. If we take it for a place, it is called Bithron, which was on the outside of Jordan, 2 Sam. 2. 29. called partition, because it parted by the River Jordan, from the Land of Judea: And on those mountains, Hearts and Roes used to run, as appears by the Scripture. Now we must understand by these mountains, mystically to be the partition wall, which divided between Jew and Gentile, until the coming of Christ, who then of two were made one. Or else we may understand the mountains of division, by that sin, or ignorance whereby we are hindered from the full fruition of Jesus Christ, for not only the Churches sacramental shadows shall vanish; but also the night of sin, the works of darkness, the scale of ignorance, and blindness, and the shadow of death, shall flee away.  
From this verse thus opened observe.  
That the Saints here are overclouded with many mists and shadows, much ignorance of God, and the like.  
Christ's discovery to the people of the Jews, was but under veils, and types, there light was an obscure and glimmering lights to our: now Christ hath flowed in upon his people in greater abundance of revelation then before his coming in the flesh; yet our light is that we see now but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glass darkly, for what we shall do hereafter.  
Secondly Observe.  
That it is the desire of the Saints to have close communion with Christ, while they are under shadows.  
Hence it was, that the Church desired Christ to draw near unto her, and to come swiftly whilst she was under the ceremonial shadows, and that he would be with her, until they did vanish away: even so the Church now desireth, while she is in the wilderness, that he would come swiftly unto her, to comfort her in all her blindness and tribulation.  
Thirdly, and lastly, Observe.  
That the glorious morning of Christ's coming to his people, will expel the darkness of the night of sin, and ignorance.  
This the Apostle testifieth, when he saith, But when that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13. 10. When the substance is come, there is no need of the shadow, and therefore so fare as the Lord shall discover himself unto us in spirit; outward resemblances shall vanish away. So endeth the second Chapter.     

CANTICLES Chap. III.  

VERS. 1, 2, 3, 4, 5.  
By night on my bed, I sought him whom my soul loveth, I sought him, but I found him not.  
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.  
The watchmen that go about the City, found me; to whom I said, saw ye him whom my soul loveth.  
It was but a little that I passed from them, but I found him whom my soul loveth, 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.  
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.  
IN the first Chapter of this song, we heard the fervent suit of the Church, for obtaining the presence of her beloved, whereunto she received a comfortable answer. And after there was a nearer communion between them, they fell into mutual praises one of another.  
In the second Chapter, Christ provoketh his Church to make some returns of his love, and this he doth, by speaking excellent things of himself, and also commending his Spouse. Whereupon the Spouse is drawn forth to speak excellent things of her beloved. Afterwards, Christ in a most kind manner sought and called her up again, and again, to arise, and come forth unto him, to the end she might have communion with him, until all shadows were vanished away.  
Now in this Chapter the Church declareth, how she sought after her beloved, and how studious she was to find him, being absent; as also for retaining of Christ being found: But after she had found her beloved, and was fully assured of his excellency and glory, she declareth that it is much better and profitable for her, not to stay her Spouse here, but to ascend with him into his heavenly bride-chamber.  
This Chapter may be divided into two parts.  
In the first, the Church setteh forth the fervent desire she hath to take hold of Christ, and to possess him, which appeareth in this, that she seeks him by day, and by night, at home, and abroad, in the fields, and in the City, she being wonderfully inflamed with his love, and this reacheth from verse 1. to the end of the 5.  
In the second part, she doth as it were correct herself, desiring rather that he should take hold of her, and that she might abide with him, whereupon she entereth into a commendation of his glory, sweetness, etc. And not only comparing it with solomon's, but preferring it before it, and that by many degrees, and this reacheth from Verse 6. unto the end of the Chapter.  
First, the Church's search after Jesus is couched in the first three verses. And in the first of these three is laid down her first search, together with the event.  
This search is declared from the circumstances, which be two.  

1. Of the time, and that was in the Night.  
2. Of the place, and that was in her Bed.   
Lastly, touching the effect of this search of hers, it is not availing, for she found him not.  

By night on my Bed I sought him, etc.  
The night is a time of solitary & earnest meditation, as in Isa. 26. 9 With my soul have I desired thee in the night: yea, with my spirit within me, will I seek thee early. And sometime grievous afflictions are signified by the night, as appears, Psal. 17. 3. & 30. 5. 77. 2.  
By the Bed some understand the Bed of ease and sloth; and that the Church was now under deadness and security, thinking that Christ had been present with her, when it was no such matter. But this is not likely to be the meaning of the Bed, for what ease could the Church take in the absence of Christ.  
The Bed sometimes signifies tribulation, as in Rev. 2. 22. which may be employed here, that the Church sought and waited for the Lord in the way of his judgements, as in Isa. 26. 8. Yea, in the way of thy judgements O Lord have we waited for thee, the desire of our soul is to thy name, and to the remembrance of thee.  
Or, we may take the Bed here for the place and duties of God's worship, the Temple and the Ordinances, as in Chap. 1. 16. where it is said, Our Bed is green, meaning the place and means of bringing forth converts unto Christ.   

I sought him whom my soul loveth.  
The Hebrew word Translated Sought, signifies to seek by suing and praying, by ask direction and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaesvit, requisivit, postulavit, petijt, siuduit, conatus est.  counsel, and by making a strict inquiry after the thing seeked for. So that the Church sought by much prayer, study, and meditation, she made a diligent search after her beloved.  
Whom my soul loveth, towit Christ whom she called her beloved, Chap. 1. 7. The Church using this Periphrasis, instead of a proper name, doth nothing else but express the force of her love, and the earnestness thereof. It was the strong affection of love, that set the Church on seeking Christ; she could not endure his absence, nor sit down contented without him. Thus the Church sought Christ in his absence: her success followeth, which for the present is non availing, for she saith,   

But I found him not.  
I found him not, towit, presently, or I did not sufficiently perceive him, to be present with me, according to my hearts desire: I find not such sweet discoveries of his love, nor such glorious apprehensions of him, as my soul desireth. This was the Church's success for the present. The verse being thus opened; let us take notice of some Observations from it.  
First Observe, That Christ may sometimes be absent from his dearest Saints. This is employed by the Churches seeking Christ, for inquisition implies absence. Christ may, and doth many times veil himself for a time, and withdraw his light and comfort from the soul: but we must know also, that he takes not away his love, but only suspends the acts of it: he doth but seem to frown when he doth abscond, and eclipse himself from the soul, so that the soul looseth the sense of his love and favour, so that Christ seemeth to be altogether absent, or at a great distance from the soul.  
Secondly Observe, That when Christ is absent from the Saints, they are in great unquietness of mind, for want of the feeling of his presence. Hence the Church saith, she sought Christ upon the bed of tribulation and sorrow, in the night of solitariness and affliction: for when Christ is gone from a Believer in his apprehension, than the comfort and assurance of his love is gone, joy and light is gone: O how dejected, how disconsolate is the soul then! So far as a man is spiritual, the flame of love to Christ is kindled in him, and then he cannot sit down without him. He is the Fountain of all supply, he is the staff of strength, the support of joy, and the very life of the soul: O that I might see him (saith the Christian) O that I might live in his presence! Nothing in the world will content him, neither honour, nor riches, nor pleasures, nor friends, nor any thing else will content him, till he find the Lord Jesus Christ his Beloved, whom formerly with unspeakable pleasure he enjoyed.  
Thirdly Observe, That the Church makes earnest inquisition and diligent search after Christ when he is absent. I sought him, etc. She seeks Christ with meditation, study, and strong endeavours, she seeks him diligently, as appears in the Verses following, she never gives off until she finds her beloved. All the Ordinances wherein she seeks Christ are (as I may say) a walk wherein he meets his people: therefore the Saints put themselves upon that way, but if they find not Christ present, their spirits fail, but when Christ is to be found by them, it is as life from the dead.  
Fourthly Observe, That the principle from which a believer seeks Christ, is love. I sought him whom my soul loveth. The love of iChrist cannot be concealed: a man may sooner keep in the wind with his fist, or stay the Ointment of his light hand from bewraying itself (as the Wise man peaks, Prov. 27. 16.): than not utter his love to Christ. Love is such a fire as will break forth, it is the strongest affection of the soul, and cannot be satisfied without the enjoyment of the thing beloved.  
Lastly Observe, That Christ is not always to be found in our sense and feeling, though we use all good means to attain it. This is from the Curches' success in that she saith, I found him not. Christ is not always found on the sudden, he may a good while suspend the acts of his love from a soul, to the end he may make it earnest in seeking after him, and with endurance wait for his return. and this effect we see in the following words, wherein she persists in her Narration, thus.    

Verss. 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. 
In this Verse we have the Church stirred up to make a farther search after her beloved. And herein observe.  
First, her resolution to make farther inquiry after Christ. I will rise now, etc. This resolution was enforced from her not availing in her former search.  
Secondly, her action of so seeking, and that is, she goes,  

1. Into the City.  
2. Into the Streets, and broad places.   
Lastly, we have the effect of her further search, it is as the former, nothing at all availing, for, saith she, I sought him, but I found him not.  

I will arise now, etc.  
In the words the Church declareth her increase of grace, of faith, love, zeal, and fervency of spirit, as if she had said, I will not delay my searching after my beloved no longer (for all these are the words of the Spouse, speaking unto herself, & as it were, declaring the consultations which she had within herself, and resolving what she were best to do) therefore now saith she, I am resolved diligently to seek him: now I will leave my former seeking in bed, and I will seek him in the City, etc. Thus we have the Church's resolution. Now followeth her action in seeking.   

And go about the City, in the streets and broad places. etc.  
I will go about the City, towit, to seek my beloved, for I will leave no place unsought, as if she had said, which shown her earnest desire to obtain that which she looked for. By the City we may understand Jerusalem the holy City, where the Temple was seated, and the practice of all the Ordinances, whither all Israel repaired thrice every year, which was a figure of the Church, as appears, Isa. 26. 1. In that day shall be sung in the Land of Judah, we have a strong City, etc. This is spoken of the Church under the Gospel, for whom the Lord would appoint salvation for walls and bulwarks. So that the Church sought her beloved among the people of God, and among his Ordinances and word, that by this means her soul might find comfort in him.  
In the streets and broad places, or, narrow streets, and broad streets, for both words are used for the streets of a City: and the latter for such broad places, as oftentimes people meet together in, as in Nehem. 8. 1. So that this noteth an exquisite and narrow search, as in another case it is said, Run ye too and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, etc. Jer. 5. 1. And wisdom uttereth her voice in the streets, Prov. 1. 20. Now the Church is said to seek her Beloved in the streets, because she will leave no place unsought, until she have found her beloved.   

I sought him, but I found him not.  
Look how she resolved, so she acted; yet, notwithstanding her success was fruitless as before, I found him not. The Spouse uttereth these words mournfully, not so much for the pains she took, as that she could not meet with him whom she so tenderly loved, and carefully sought. And when she saith, She found him not: she meaneth, not so sufficiently as she would, and as her heart desired, as may appear by the former Verse.  
Hence Observe,  
That no repulse or impediment can hinder the Saints from seeking after Christ. Here the Spouse not finding Christ at one place seeks him in another; and if she find him not at one time, she seeks at another: she sought him on her Bed, and he was not found there; then she renews her resolution, saying, I will rise now, and go into the City, etc. Like the woman in the Gospel, that would take no denial; and Jacob, who would not let the Lord go, until he had got the blessing. The Israelites in the Wilderness thirsted for water, as the Spouse here desireth the company of her beloved: when Moses had cried to the Lord, he answered, Go before the people, and take with thee the Elders of Israel, and thy Rod, wherewith thou smotest the River, take in thy hand and go: Behold, I will stand before thee upon the Rock in Horeb, and thou shalt smite on the Rock, and water shall come out of it, that the people may drink. And Moses did so in the sight of all the Elders of Israel. There at the first smiting of the Rock water issued out. But here the Spouse seeketh Christ, and findeth him not: what is then to be done? In another place Moses strooke the Rock, and at the first time no water came out, Numb. 20. 11. yet he did not so desist, but smote the Rock the second time, and the waters gushed out abundantly. So the Spouse not finding Christ upon her first seeking of him, she seeketh him the second time, and yet findeth him not: she asketh for him in the City, among her friends and acquaintance, which have been assaulted by the like temptations, they give her no comfort: yet for all that, the Spouse doth not give over, but sought the third time as followeth.    

VERS. 3.  The watchmen that go about the City, found me: to whom I said, saw ye him whom my soul loveth? 
As before we heard of the Spouses seeking Christ, in the City, among her friends and companions: so in this verse, we are to note her proceed with the Governors of the City. Where note:  
First, A description of these Governors.  
Secondly, Her way of proceed with them.  
The Governors are described,  
First by a title appropriate to their duty, and that is, watchmans.  
Secondly, By their exercise and work they did.  
First, They circuited the City.  
Secondly, They found her as unawares.  
Lastly, We have the way of the Churches proceed with them, and that lies only in a question, in these words, saw ye him whom my sove loveth.  

The Watchmen that go about the City, etc.  
By watchmen are often meant, the Ministers of the Church: Such were the Priests and Levites under the Law, who kept the watch or charge of the Lord, Numb. 3. 7, 8. and so it is said in Isa. 62. 6. I have set Watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night, etc. And the Lord said to the Prophet Ezekiel, Son of man, I have made thee a watchman over the house of Israel, Ezek. 3. 17. And the Apostle saith, Obey them which have the oversight of you, and submit yourselves to them, for they watch over your souls, Heb. 13. 14. and in Isa. 52. 8. it is said, Thy watchmen shall lift up the voice, etc.  
These watchmen were employed, and in action, because they were such as went too and fro the City: so that whosoever these watchmen were, it seems they were vigilant and painful in their generation, in so much that the Church saith, these watchmen found her.   

Found me, etc.  
It is not said that the Church made any inquiry after these watch men; but that they found her: which thing doth the rather argue diligence on their part, then on the Churches. Now the Watchmen having found her, let us see what use she makes of them: she only proposes a question.   

Saw ye him whom my soul loveth.  
Here she inquires of them for her beloved; but here is no mention of any answer or resolution they give unto her concerning Christ; and its probable by the next verse, that they gave her no answer to her demand. The Church makes trial of their knowledge, if happily they could relieve her ignorance: but it seems these were blind watchmen, and enemies to divine revelation: of which the Prophet speaks, and saith, they are blind watchmen, and dumb dogs, Isa. 56. 10. It falleth out often, that the Pastors are ignorant, and not such as we may rely on for instruction and comfort, as where it is said, Night shall be to them for a vision, darkness for a divination, the Sun shall go down over the Prophets, the day shall be dark over them, Mich. 3. 6. This is the third time of the Church's enquiry after Christ.  
Hence Observe,  
That the Saints seek Christ diligently, and constantly.  
The Spouse sought Christ so diligently, as that she left no means unattempted to gain communion with him: she seeks him in every Ordinance, and way where he useth to be found; neither will she give over her search, and inquire, until she hath found him. The Church also sought Christ constantly, she sought him without intermission or ceasing. First, she sought him in her bed by night, and there she had no good success: Then she sought him in the streets and broad places of the City. and yet she found him not; neither is she contented, but she seeks him again, she asks the Watchmen for him; such as intended to be in superintendency and ministry: such as pretend to have the greatest care over her; but even they satisfy her not: therefore she goes further, waiting patiently for the revelation of Christ: and so at length hath blessed success, which was, as followeth.    

VERS. 4.  It was but a little, that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the Chamber of her that conceived me. 
In this verse is contained the happy success of the Churches search after Christ, and this is manifested.  
First, In that she finds her beloved.  
Secondly, In that she doth retain him.  
The Church declareth not what comfort or counsel she had at the watchman's hands, which perhaps was little or nothing at all, such blind watchmen there are may times; but she proceedeth to declare what issue her diligent search had, namely, that she was scarce gone from them, but she found her beloved; as in the following words.  

It was but a little that I passed from them.  
A little, or a very little: The Hebrew word signifies either a little while, as in Psal. 37. 10. Yet a little while and the wicked shall not be: this is meant of a little time, or the word is used for a little deal, as in Psal. 37. 16. A little that the righteous man hath, is better than the riches of many wicked: that is, in respect of quantity, but in Psal. 8. 6. it signifieth a little, or ashort time. It matters not much, whether we take it for time, or distance of place.  
I passed from them, to wit, from those watchmen, spoken of in the former verse; she stayed not with them, because her beloved was not among them, but continued seeking other where: for it is neither the society of Brethren, or Church, or Ministers, can comfort an affiicted conscience, unless Christ be there displaying the beams of his love and favour to the soul.   

But I found him whom my soul loveth.  
I found, or Until I had found him Here after much seeking and waiting, the Church finds her Beloved: it is not lost labour to seek and wait for Christ constantly and perseveringly: such labour in the Lord shall never be in vain; for at the end of their seeking they shall have blessed success.  
Hence note.  
First, That Christ giveth in comforts to his people, when in man's judgement all helps are past.  
When the Church had sought Christ in all the means before spoken, as on her bed, in the City, and streets, and last of all inquires of the watchmen of the City, but in all this seeking finds not her beloved: but now a little after, when she had left all outward means, and only waited for her Beloved, than Christ makes out to her the sweet manifestations of his grace and love; it is Christ's usual course, to let all outward and humane helps fail, before he giveth comfort: as he suffered his Disciples on the Seas to be almost drowned, before he would help them, Matth 14. 26. Christ doth also many times work without means, that the praise might not be ascribed to men, but to himself: As he gave Abraham a Child when he was old, and it ceased to be with Sarah, after the manner of women, Gen. 18. 12. So the Lord brought his people out of Babylon, when they were in man's judgement as fare from returning home again, as the dead which were buried in their graves, yet then the Lord commanded Ezekiel to Prophesy to the dead bones, showing thereby, that the people should rise out of the grave of captivity in Babylon, and return again unto Jerusalem, Ezek. 37. And thus Christ did, when he was to raise Lazarus, he lets him lie in the grave four days, and then raises him to life, Joh. 11. 39 And thus Peter's deliverance was deferred to the last night, before the Lord sent an Angel to set him at liberty, Act 12. Thus Christ doth defer his comforts to the last, but he comes in due time to those that wait on him.  
Secondly Observe.  
That those that seek and wait for Christ constantly and perseveringly shall at last find Christ. 
Si non hodie, cras, si non cras, perendino die; ut qui piscatus die toanihil cepit, sub noctem abire putans, capto qui ipsum toto die fefellit, pisce discedit.   
The Church had sought Christ with much diligence, and waited for him with much patience, and at length she hath blessed success, and saith, I found him whom my soul loveth. A Father hath this saying, if not to day, yet to morrow; if not to morrow, yet the next day after it: as he which having fished all the day caught nothing, and at night did think to give over, yet cast his net again, and caught the fish. We should not faint in spiritual things, for the promise is, Seek and ye shall find, Matth. 7. 7. And we shall reap if we faint not. And the Apostle tells us, We have need of patience, that after we have done the will of God, we might receive the promise, Heb. 10. 36.  
But now the question may be, whether ever Christ be absent from his Spouse?  
The answer is, no, but only in the manifestations of grace, and in discoveries of himself: but he is really in the soul of a believer still, and so he was now present with the Spouse, even then when she sought after him. What is that stirred her up to seek Christ so diligently? and what was it that kindled her affections towards him, as to call him her beloved? surely it was Christ by his Spirit acting in her, and quickening up her affections: Christ had not so withdrawn, but he left the droppings of divine grace behind him, he withdrew himself in manifestation only, not in the reality of workings of his Spirit: her heart was never so dead, but she could seek after her beloved, yea, and wait upon him, until she had fresh discoveries of his love manifested unto her.  
So much for the Church's success.  
Now follows her prudential care in keeping of Christ when found.   

I held him and would not let him go, until I had brought him into my Mother's house, and into the Chamber of her that conceived me.  
In which retentation we may take notice of.  
First, The Churches apprehending Christ.  
Secondly, Her drwing him into her Mother's house or mansion.   

I held him, and would not let him go, etc.  
I held him, towit, firmly and closely: the Hebrew word signifies to join or fasten together, or to unite 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepit, apprehendit, haesit, cohaesit, adjunxit. in niph. captus, detentus fuit.  by cleaving together, or a knitting together, as two pieces of Timber are knit together by a joint. And indeed the matter here urged can signify no less than a close cleaving of the Spouse unto her beloved.  
Hence Observe,  
That it is the nature of faith to take fast hold of Christ. It was by faith (questionless) that the Spouse did thus apprehend Christ, and with such an apprehension as implies a union; yea, and such a union as is in the 
Sicut vir & Mulier urum sunt pernaturam, ita Christus & ecclesia unum intilligantur, esse per fidem.  natural body, as the Apostle showeth, Ephes. 5. 30. so that thereby the faithful become members of his body mystical. As a Father saith, as a man and a woman are one by nature, so Christ and his Church must be understood to be one through faith. Now Christ is said to dwell in the heart by faith, Ephes. 3. 17. Now the Spouse doth as well retain Christ, as take hold of him.   

I would not let him go, or leave him.  
Herein the Church declares her resolution to retain her beloved, as Jacob when he wrestled with the Angel, Genes. 32. 26. I will not let thee go except thou bless me. The Spouse having now obtained her beloved, was loath to part with him again, upon any terms whatsoever.  
Hence Observe,  
That the soul that hath once got Christ, will surely keep Christ. The Spouse was not only diligent in seeking her beloved, but she had also a prudential care to keep Christ when found. I would not let him go, saith the Church, she came by him hardly, therefore she will not part with him lightly; she obtained him with much hazard and danger, much loss and suffering, and therefore she will not part with him for the greatest advantage in the world. She knows nothing in this great and wide universe, though never so lovely or desirable, can be equivalent to such a Jewel: she knows that with him is the wellspring of life and all blessing; and therefore she cannot be induced or persuaded upon any terms to part with him. Many of Christ's followers forsook him, and went no more with him: but, will ye also forsake me, saith he to his Apostles? Peter answers for himself, and the rest, Lord whither shall we go? thou hast the words of eternal life, John 6. 68 As if he should have said, Lord, if we leave thee, we leave our life and our comfort, we forsake our own mercy: it was motive enough to stay by him, and to keep close to him, to consider that eternal life, and consequently the very quintessence of all happiness was with him. The Merchant that found a treasure of great price, went and hid it, and joyfully sold all that he had to purchase it, and therefore he will not part with it for any good. The Merchant man is an Emblem or figure of a Beleiver, who when he hath found Christ, will not forgo him by any means; no, but will say of him, Whom have I in Heaven but thee? And on Earth there is none that I desire in comparison of thee. Christ is the strength of his heart, and his portion for ever, Psal. 73. 25, 26. It is the voice of the Church, The Lord is my portion, saith the soul, not only her tongue without, but even her soul and her Spirit within speaks it with unconceivable joy and delight, she was in deep affliction when she spoke it, Lam. 3. 24. yet the apprehension of such a portion as the Lord, was solace and refreshing enough to her. And David is in thesame mood too, The Lord is my portion and mine inheritance (saith he) The lines are fallen to me in pleasant places; yea, I have a goodly heritage, Psal. 16. 5, 6. He alludes to the manner of dividing the Land of Canaan to the Children of Israel, which was done by line. Now unspeakable happy are all those that have such an heritage: can we think they will part with it? No verily, they will not so dote on any thing in the world as to leave heaven for earth, infinite and eternal joys for a short blaze, or a little flash of mirth: they will not part with such an inheritance as Christ is, rich, fat, always fruitful, and never decaying. An inheritance where there is no dirt, no winter or withering, no dying or decaying of fruits, but ever green, ever flourishing, ever bearing, infinitely profitable and delightful to the Possessors of it.  
Naboth would not part with the heritage of his Fathers, no more will the Saint's part with theirs. Thus for the Churches taking hold of, and keeping her beloved. Now follows her drawing of him into her Mother's mansion.   

Until I had brought him into my Mother's house, and into the Chamber of her that conceived me.  
These words declare how effectually the Church did lay hold upon Christ, that so she retained him to dwell with her for ever. The expression which the Church useth here, My Mother's house, etc. signifies a chief City, or solemn place of assembly.  
But now it may be demanded, What Mother hath the Church? And who is she that conceived her? Is there any Spouse of Christ but one?  
I answer, there is but one mystical body of Christ, and one Spouse: but always that part of the Church on Earth, is called the Daughter of the Church of former times: and Christians do beget Christians and the new Church came forth of the old Church. Or, the whole Church is the Mother of each part, as in the usual phrase of Hebrew speech. Now of old, the Temple and Sanctuary might be the Chamber of her that conceived; that is, the place where they of the former Church did meet. So now Jerusalem that is above, is called the Mother of us all, Gal. 3. which was figured by Sarah the free woman, and signifieth the Covenant of grace, Gal. 4. 24. Now the house and Chamber wherein we are conceived, by the Gospel of the Covenant of grace, is outwardly the Church, but inwardly the heart where faith dwelleth, Rom. 10. 10. Now into this house the Church saith she will lead her beloved; we may take it either.  
1. For her leading of him into the Church, and displaying of Christ's goodness manifested to her soul, to others. Or,  
2. For her leading Christ down into her own soul; enlarging her own affections by dilating upon the copious theme of his divine love, delighting in a close and near communion with him.  
From the first of these Interpretations, Observe,  
That he Saints having received consolation from Christ, do labour to make others partakers of the same comfort. Here the Spouse having found her beloved, manifesting his love and favour to her, saith, I will bring him into my Mother's house, towit, into the Church, and assembly of Saints, to spread all his goodness discovered unto me. She bringeth her beloved home, that so he may not only dwell with her, but also be a solace to her Mother's Children; she doth labour to communicate the comfort of God's Spirit unto others, that so they may rejoice with her. Thus Philip, who finding Nathanael, did with much joy manifest the finding of Christ, John 1. 45. Thus was the Woman of Samaria, who having found the Messiah, could not but cast her Pitchar aside, and go into the City, to reveal that comfort to others, John 4. 28, 29. Nor can there be any soul that finds the sweet discoveries of Christ's love, but there is likewise a strong desire to acquaint others with their souls comfort. It is an easier thing to carry fire in the bosom, then to conceal spiritual comfort. We cannot (saith the Apostle) but speak the things which we have seen and heard, Acts 4. 20. As it doth much lessen our comfort to conceal the thing we know, so it doth much increase and enlarge our comfort, to make known our enjoyments to others.  
From the second Interpretation, towit, that the Spouse entertaineth him to dwell in her heart: Observe,  
That it doth not content the Saints to have some slight apprehension of Christ, but they desire to lead him into the inner Chambers of their minds, that he may dwell in their hearts. So the Spouse here had apprehended her beloved, and she doth not satisfy herself until she hath led him down into the inmost corner of her heart. Then it is that the Spouse liveth, or Christ liveth in her, Gal. 2. 20. the Church is called upon by the holy Ghost to open the Gates, and everlasting doors, (that is, the doors of their hearts) And (Christ) the King of glory shall come in, Psal. 24. She doth open the gates and the doors and leadeth him in. What good thing can be wanting where the King of glory shall enter in to dwell? He is the Lord of Hosts who is strong and mighty in Battle, who will subdue sin, and put the Prince of darkness to flight; yea, he will chase away all evil where he dwelleth. No marvel then that the Church will not let him go, but leadeth him into the Chambers of her that conceived her.  
Lastly, in that the Church is called the Mother of the Church.  
Hence Observe,  
That the Church doth nourish her own Members. Saints are nourished and cherished among Saints: Hence they are bid to rejoice with Jerusalem, etc. That they may suck and be satisfied with the Breasts of her consolation, that they may milk out, and be delighted with the brightness of her glory, Isa. 66. 11. And to the Church of beleivers pertaineth all the glorious privileges which did of old pertain to Israel, as the Apostle telleth us in Rom. 9 4, 5. To whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises: of whom are the Fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. It followeth.    

VERS. 5.  I charge you, O 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 Spouse having long sought her beloved, and now having found him, and brought him home unto her Mother's house, and resolved to retain him there, reneweth her contestation and charge to the Daughters of Jerusalem, not to awake or disquiet her beloved.  
These words being the same with the words in Chap. 2. 7. I shall not stand upon repetitions, but only mind you of the occasion of the repetition of them.  
1. Consider the Church having found her beloved, and is very willing to keep him, and to enjoy sweet fellowship with him; she giveth this strait charge to the Daughters, that they do not provoke him by sin, and so grieve his holy Spirit, and thereby cause him to departed from his Church again. For as Moses said unto Israel, If ye turn away from after him, he will yet again leave them in the Wilderness, and ye shall destroy all this people, Numb. 32. 15. And the like place we have in Exod. 23. 20, 21. Behold (saith the Lord) I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared: beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. The Angel here spoken of, is Christ, as appears by this, that he hath power to pardon sin, and God's name is in him: for God's name and attributes are his very essence. Thus the Apostle willeth us not to provoke Christ, when he saith, Grieve not the holy Spirit, and withal addeth this reason, Because (saith he) by it ye are sealed unto the day of redemption, Ephes. 4. 30. So on the other hand, we must please the Spirit, by being acted by it, lest we turn away the seal or assurance of our salvation. Or,  
2. We may take it thus, the Daughters were charged to wait patiently for Christ's coming in the flesh, and to be contented with their present enjoyment of Christ, that they should not stir him up, or provoke him by murmuring, or otherwise, through fear or unbelief: neither was she to be discontent to suffer affliction, as being under the Law, being shut up unto the faith that should be revealed, which Law was a School master unto Christ, Gal. 3. 23. for the Saints were under Governors, until the appointed time of the Father, Gal. 4. 1, 2.  
So much for the Charge.   

VERS. 6, 7, 8, 9, 10, 11.  
Who is this that cometh out of the Wilderness like pillars of smoke, perfumed with Myrrh and Frankincense, with all powders of the Merchant.  
Behold his Bed which is solomon's: threescore valiant men are about it, of the valiant of Israel.  
They all hold Swords, being expert in war, every man hath his Sword upon his Thigh, because of fear in the night.  
King Solomon made himself a Chariot of the wood of Lebanon.  
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.  
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.  
IN the former part of the Chapter the Church sought Christ, and never gave over seeking until she had found him, and brought him home into her Mother's house, and into the Chambers of her that conceived her. Christ discovereth himself sweetly unto his Spouse, but not that his Spouse should be content with her present apprehension of him, but that she should ascend higher and higher, even unto the Chambers of his heavenly Palace, for to that end and purpose doth he come down unto her. Here therefore is showed the effect of this her finding and laying hold of him, namely, that he hath perfumed her with his sweet graces, and made her fit and meet to ascend up with him unto his royal place, which is here described in the sequel of the Chapter.  
Christ himself is here introduced, as admiring and wondering at his Church's appearance, and coming out of the Wilderness. Hereupon his Spouse taketh occasion to speak of his excellency, by way of praise and wonderment.  
For the 6. ver. it utters a description of the Church,  

1. In respect of her low condition.  
2. In respect of her heavenly qualification.   
Her despised and low condition is laid down in these words, Who is she that cometh out of the Wilderness.  
Her qualification, in the other part of the verse.  
First, In respect of the form of her appearance, which is said to be like Pillars of smoke.  
Secondly, In respect of her odoriferous ointment, and perfume, in these words, Perfumed with myrrh and Frankincense, with all powders of the Merchant.  

Who is this, etc.  
Some understand this of the Churches admiring of herself, as if she should say, who is this, to wit, beside myself, that doth thus ascend? and that she doth, as it were correct herself, in respect of her former speech, speaking thus, what should I cause him to remain with me? nay rather I should strive to enter into his Palace, who hath all things most fair, and well furnished, and exceeding sweet, and well smelling, yea, whose very Bed, and Bedchamber is much more glorious, than all Solomon's royalty, which she afterwards commendeth.  
Or, we may take it, for Christ's admiring his own graces in his Spouse; as if he skonld say, who is this, but my Spouse, that seeks me with such eagerness, and is so impatient of my absence, and so revived at my presence; and that holds me so fast, as not to let me go? This is usual with Christ, to bestow his own graces, and stamp his own image upon us: and then to admire his image and graces in us.  
Again, Others take it to be meant of a new Company or state of a Church rising up in the world: and so admired of the old Church. The description of the Church followeth.   

That cometh out of the Wilderness, etc.  
Come, or ascendeth, as it is said of Jerusalem, They went up to Jerusalem, and of Egypt, they went down 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendit.  to Egypt, Gen. 42. 2. So that the Spouse ascendeth upward, The way of wisdom is on high to the wise, that he may departed from Hell beneath, Prov. 15. 24. Grace, glory, and comfort come from above, and draw our minds upward, and our desires to be above, so as to sit together with Christ in heavenly places, as the Apostle saith, and to have our conversation in heaven.   

From the Wilderness.  
The Wilderness of the Land of Egypt, was a figure of the world; as appears in Ezek. 20. 35, 36. And I will bring you into the Wilderness of the people, and there will I plead with you face to face, like as I pleaded with your fathers in the wilderness of the Land of Egypt, etc. That is, as if the Lord had said, I will drive you into the most solitary and savage places of the world, for a fullness of misery.  
Now this world may aptly be compared to a Wilnesse, because as it is commonly full of hurtful and noisome things, so is the world. Also we may apply it to the corrupt nature of man, and his miserable estate thereby. In a Wildernesset here is not illing, no sowing, no planting, no dressing; but all lieth waste, barren and desolate: Even so it is with all mankind, by nature there is nothing but barrenness.  
Hence Observe.  
First, That the World is like a Wilderness.  
God planteth, tilleth and dresseth his Church, for she is (as the Apostle saith) God's husbandry, 1 Cor. 2. she is made fruitful to the Lord: but the whole world beside, out of which she ascendeth, doth remain as a most desolate and barren Wilderness; there groweth in it not any good thing, nothing that hath sweetness or savour with it; but all noisome and unsavoury weeds grow there: A Wilderness is clothed with no beauty at all, it is no place of habitation, but only for wild beasts.  
Secondly Observe.  
That it is a hard thing to leave the world with its vanities, and to lift up our minds and affection unto heaven.  
So here the Church is taken up into admiration, for her leaving of the world, and ascending upward, who is this that cometh out of the Wilderness? etc. that can forsake the world and lusts, to ascend up unto me? as if Christ had said so: when Christ came riding unto Jerusalem, all the City was moved saying, who is this? Matth. 21. 10. The people admired him. So the Spouse is here, as it were admired, that she can forsak all her carnal lusts and corruptions, and worldly all in joyments, and ascend up to Jesus Christ. Now followeth her qualifications, and first in respect of her appearance, which is said to be.   

Like Pillars of smoke.  
The Pillars of smoke here mentioned, may be taken from the fiery pillar of the night, and the cloudy pillar of the day, by which the Israelites were conducted through the Wilderness, from Egypt to Canaan: And in that it is said Pillars of smoke meaning that the Saints ascend up directly and upright, like pillars of smoke, and so are called by comparison.  
Again, as smoke is dark, and hindereth the clear sight of any thing, as the cloudy pillar was dark to the Egyptians, Exod. 14. 20. so is the glory and beauty of the Spouse to the carnal eye, and she is very obscure to the world, because of her afflictions in this life, which were resembled unto Abraham by a smoking Oven, Gen. 15. 17.  
Or, lastly, by Pillars of smoke may be meant the sanctity and holiness of the Spouse: and then the expression is taken from the sacrifice under the Law, of which the earthly matter was turned into ashes, and the other part ascended up in a flame of fire, as appears, Levit. 1. 16. 4. 12. 6 10. So the Spiritual sacrifice of the Spouse, ascendeth up to God, on the Altar Christ, by the flaming fire of the Spirit, resolving the earthly matter to ashes remaining beneath, and the other to smoke ascending up to God. Thus the Spouse ascends like Pillars of smoke: her qualification in respect of odour and perfume followeth.   

Perfumed with myrrh and frankincense, withal the powders of the Merchant.  
Perfumed, or, becensed with myrrh, to wit, perfumed with the sweet graces of the Spirit, and made a sweet odour by Christ unto God. The Spouses appearance is sweetly set down under precious aromatic odours, wherewith she is perfumed: but indeed she receiveth this from her divine head, who is the fountain of all spiritual odours, as appears in Psal. 45. 8. Now these odours are no other than the sweet graces of Christ's Spirit, communicated with his Members, wherewith Christ (as by the reflection of his own Spirit) is infinitely delighted.  
And frankincense, Myrrh was one of the first ingredients that was used in the holy oil, and frankincense in sweet perfume, Exod. 30. 23, 34. which perfume, prefigured the mediation of Christ, the Angel that offered much incense with the prayers of the Saints: that is, he mixeth the precious odours of his merits, with the sacrifices of the Saints, making their prayers and praises find acceptance with God, as Acts 10. 4. 31. And thus is the Church also made, through the intercession of Christ, to be sweet and savoury, as it is said in Psal. 45. All her garments are Myrrh, Aloes and Cassia. The Saints than are very redolent, and savoury through Christ.  
It is added.   

With all powders of the Merchant.  
With all powder, or, above all dust (that is dust or powder of spices) of the Merchant. The word translated Merchant, signifies such a one, as selleth all sorts of sweet smelling things. Our Gross here among us, but especially our Apothecaries, have their shops stuffed with such savours, and are most often in the compounding of such things for smell, and therefore the word would not be ill turned Apothecary, or Ointment maker. Such were the Priests under the Law which made the ointment of Spices, 1 Chron. 9 30.  
Now if we take the words thus, above all powder, etc. then the meaning is, that those sweet and heavenly graces wherewith Christ doth perfume his Saints, are fare more comfortable and refreshing, than all the sweet powders or spices of the Merchant or Apothecary.  
Now from this qualification of the Churches, Observe.  
First, That the Saints in their approaches to God directly ascend by the golden Censer of our high Priest Jesus, unto God the Father.  
The Appearance of the Spouse in her approach to Christ, was like unto Pillars of smoke, which had resemblance with the cloud of incense, which erected itself in the (staight) form of a plame-tree, as it ascended from the Altar. The Jews were of opinion, that the smoke of the incense would not decline by any wind or blast, but ascend directly toward heaven: so the sacrifice of the godly, will ascend directly to God, by Jesus Christ.  
Secondly Observe.  
The Sacrifices of the Saints have a sweet acceptation with the Lord. Perfumed with myrrh and fankincense, etc.  
Thus Noths sacrifice smelled of sweet rest, and it is said of the Gentiles, They shall come up with acceptance on his Altar, and he will glorify the house of his glory, Isa. 60. 7. And again he saith, Their  offerings and their sacrifices shall be accepted upon mine Altar, Isa. 56. 6. The Apostle telleth us in Rom. 8. 26, 27. That the Spiait helpeth our infirmities, for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groan, which cannot be uttered, and he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God, So that God cannot but accept the prayer, which by the Spirit of his son is sent into our hearts, Gal. 4. 6. of such heavenly odour is such prayer.  
Thirdly, Observe.  
That the heavenly perfume of the Spirit of grace, is fare above and excelleth all sweet spices.  
Above all the powders of the Merchant. All the most delightful things in the world, such as are the sweet spices of the ointment maker, are not so odoriferous, as the Spiritual graces of the Saints; nor as Christ, in whom are all the treasures of God, Col. 1. 19 And as in respect of whom, all things in the world, are to be accounted, but as loss and dung, Phil. 3. 8.    

VERS. 7.  Behold his bed, that is solomon's: threescore valiant men are about it, of the valiant of Israel. 
THe Church entereth into a commendation of Christ's glory, and safety: and she doth not only compare it with Solomans, but preferring it fare before it, and that by many degrees, as it will further appear in the following words.  
The Spouse amplifieth the excellency of the bed of Christ and his Church, by comparing it with solomon's.  
First, she commendeth it for the safety and security thereof, in this verse, and vers. 8.  
Secondly, she commendeth his Chariot and rich furniture of the same, vers. 9, 10.  
Lastly, She entereth into a commendation of Christ's person, not only to set forth the glory of her Husband, but also that thereby she might stir up her affections the more towards him, that was of such great state and magnificence.  
In this 7. verse Christ is introduced (under the name of Solomon his type) circum-guarded on his bed, wherein we may Observe.  
First, The bed he coucheth on.  
Secondly, The guard placed about it.  
The posture of this guard, and the end of their watching is contained in the verse following.  

Behold his bed, which is solomon's.  
Some read the words thus, Behold the Bed which is above, or better then that, which is solomon's.  
Solomon being derived of shalam, doth signify a man that is peaceable, yea, complete for peace: and herein was a type of Christ, who was the Prince of peace, Isa. 9 6. And is called our peace, Ephes. 2. through faith in him, we have peace with God the Father. Solomon, as in his name, so in his Kingly Office, wisdom, and royalty, was a figure of the Messiah.  
By the Bed, we may understand the hearts of the Saints, for there Christ doth use to rest and repose himself, as in a bed; he is said to lie all night betwixt the breasts of the Spouse, Cant. 1 13. And Christ dwells in the heart by faith, Ephes. 3. 7. there he takes up his habitation and lodging, as in the Temple and Tabernacle of old; which were types of the spiritual Temple of Christ. The shadow is taken from the bed, and bride-Chamber of King Solomon, who was a figure of him, that was to come; even our Prince of peace, who doth rest in his Saints, as in a bed, and makes his Saints like wise rest in him.  
Hence Observe,  
That Christ and his Church do mutually rest and repose one in another. Behold his bed, etc. A Bed is for rest and sleep; now Christ doth inhabit in the Saints, as in 2 Cor. 6. I will dwell in them, and walk in them. He will dwell in the soul by his Spirit, and the soul doth rest and repose in the beloved. Now the Guard about this bed is described.   

Threescore valiant men are about it, of the valiant of Israel.  
This guard is described,  
1. By the number, the number is three score, which is twice so many as David had for his ordinary guard, as appears, 2 Sam. 23. 13. 22. and this argues the double safety of all those with whom Christ resteth.  
2. This guard is described by the qualifications of those that watch; and this is done two ways.  
First, From accidents Internal.  
Secondly, Externall.  
The internal is the fortitude of the Guarders, expressed in the words strong, and valiant, which in the Original is all one word.  
The word in the Hebrew signifies prevailing strong, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevaluit, invaluit.  insomuch as Gebber is sometimes turned a man, as the Latins term him, vir of virago. The Greeks often turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir, and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo, man, or mighty one, Psal. 18. 26. Man is called Gebber by the Hebrews, because of his strength, and valour, and superiority, as in 2 Sam. 22. 26. man is called Gibbor, that is, a strong Champion, and a mighty man, Psal. 19 6. So Nimrod was called Gibbor, Genes. 10. 8. that is, mighty on the Earth. Now further, these are declared to be the valiant of Israel.  
Israel signifies a prevailer with the strong God, it was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Componitar ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinutt & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deustest igitur  the name given to Jacob, because he prevailed with God. Now what mighty valiants were in Israel, appeareth by those worthies that followed David, and engaged with him in his wars, of whom we read in 1 Chron. 11. 47. These figured out the strength and agility of the Saints, who should be able to resist 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prin●eps dei, aut qui principalem potentiam obtinuit a deo. Hor. 12. 3.  temptation, and, as the Apostle saith, shall abide in him, and overcome the wickedone, 1 John 2. 14.  
Some understand these mighty strong men to be the Prophets and Ministers of God, such as he called to be watchmen over the house of Israel, in whom the Lord dwelled mightily by his Spirit, and they were deputed to watch over the Church of God.  
But I most of all think it is meant of the safety of the Saints resting in Christ. It was and is the manner that Kings had a Guard about their lodgings, that they might be secured from harms. It appears by these words that King Solomon had every night threescore valiant men for his Guard, expert in Battle, that did keep the watch, that so he might sleep in safety. Here is also mention made that they are the valiant of Israel, they were such as might be trusted. Now Solomon's Bed was Guarded by these valiant men of Israel, whereby is figured that the Saints rest free from danger and fear, in Christ.  
Hence Observe,  
That the Saints rest securely in Christ, and are strongly guarded against all dangers whatsoever. There be many enemies that seek to destroy the Spouse, all the infernal powers are set against her; all cruel and bloody Tyrant's breath out threaten and terror, as if they would utterly destroy her, but having found her beloved, she finds rest and peace in him. There can no enemy come near the Spouse to hurt her, neither can any evil come near her. Hence it is, when Christ comforteth his Disciples against the persecution of the world, he saith, These things have I spoken unto you, that in me ye might have peace, in the world you shall have afflictions, but be of good comfort, for I have overcome the world, John 16. 33. then however the case stands with the Saints here in the world, they rest securely in Christ. This Guard is further described in the following words.    

VERS. 8.  They all hold Swords, being expert in war, every man hath his Sword upon his Thigh, because of the fear of the night. 
IN this Verse these men of the guard are described by a second qualification, and that is external. This is denoted by their hands holding the Sword, by which posture they show themselves to be expert in war, and their readiness to fight, having every man his Sword upon his thigh. And lastly, the end of all this watching, because of the fear of the night.  

They all hold Swords, etc.  
They hold) or, are apprehended of the Sword: that is, girded about with it: what this Sword is, may appear from Heb. 4. 12. namely, the living power of the word of God, and is called in Revel. 1. 16. A two edged Sword; and the Sword of the Spirit, Ephes. 6. 17. And hence the Apostle uses the term of holding forth the word of life, Phil. 2. 16.   

Being expert in war.  
Expert, or taught, God is said to teach the fingers of his people to war, and their hands to fight. So they are taught of God to use the Sword of the Spirit, that so they wax skilful in the Lords Battles, and have their senses exercised to discern good and evil; Heb. 5. 14. That is; they that are tried of God, and have experience, are such as have their senses exercised, or Schooled, as the Greek word signifies. So that here the Saints are commended for their skill and dexterity.  
Now followeth their readiness to fight.   

Every man hath his Sword upon his thigh.  
This was the manner and custom of the people of the Jews, to stand with their swords, as appears in that it is said unto Christ, Gird thy Sword upon thy Thigh, O mighty one, Psal. 45. 4. This denotes readiness in the Spouse to fight against all her enemies, in the use of all her spiritual weapons. Thus the Lord appointed the Children of Israel to put every man his Sword by his side, and to go in and out from gate to gate, throughout the Camp, and slay every man his Brother, and every man his Companion, and every man his Neighbour. So the Saints are ready (as with Swords upon their thighs) to stand against, and resist their spiritual adversaries.  
Now followeth the end, or the reason of this strict Guard.   

Because of the fear of the night.  
Fear, or terror in the night. The night is a time of the greatest fear and dread, and the time of most evil and cruel actions: Christ compares his last coming to a Thief in the night, because it will be sudden and dreadful to some. The greatest dangers are for the most part by night, as the Disciples were in peril of drowning in the fourth watch of the night, Matth. 14. 25. And at night the Angel smote the firstborn of Egypt, Exod. 11. And as for Thefts, Murders, and other such like mischiefs, they are often done in the night, as appears, Job 24. 14. The murderer rising with the light, killeth the poor and needy, and in the night is as a Thief. And the enemies of Judah said, Let us go up by night, and destroy her Palaces, Jer. 6. 5. Therefore the night is a time wherein we need to stand armed, and to be ready upon our watch, as we have example in Nehem. 4. 22. Those that laboured in the day, were a Guard in the night. So the Saints are to fight with the Prince of darkness, and to withstand the powers of the world, and against spiritual wickednesses in high places: therefore it is needful, that they stand upon their Guard, putting on the whole Armour of God, that they may be able to stand in the evil day: we must therefore stand with our loins girt about with truth, having on the Breastplate of righteousness, Ephes. 6. 12. 14.  
Hence Observe,  
That the Saints are always to keep a spiritual Guard about them. They are always to take hold of the Sword of the Spitit: he that wants his material Sword is not fit for the field of this world, no more is he for the regiment of Christ, that wants his spiritual Sword. And then Christians had need be expert and skilful in applying of the Sword of the Spirit, and not only expert, but always ready, having their loins girt, that is, being filled with strength and valour, because of spiritual wickednesses that war against them, and seek to destroy them. It followeth.    

VERS. 9  King Solomon made himself a Chariot of the wood of Lebanon. 
AS the former Verse, so this and the following Verse. must be taken for the speech of the Spouse; or at least an Apostrophe of the Spirit to a Christian hearer. It delivereth a narration touching some glorious frame made by Solomon, who was a type of our Mystical Solomon. What this building may properly be called, is hard to say: the Hebrew word Apirion is not found elsewhere in Scripture, it seems to be derived of Parah, which signifies to flourish, and bring forth fruit. Some take it to be meant of some stately Palace built by Solomon. Some turn it, a Horselitter, or Chariot, and so it signifieth any thing that is carried in pomp and state; and herein it seemeth to be helped by the Greek, where it is Phoreion, which is an instrument to carry, as a Horselitter, or the like.  
Arius Montanus turns it a Bedchamber, namely, such a one as is prepared for the Bride and the Bridegroom to lodge in; so that according to this version it must be meant of the royal and sumptuous Bride-Chamber, which Solomon built in his own Palace, which was for the Daughter of Pharaoh, King of Egypt, whom Solomon married, and for whom he built 
Vi●e, Rab. Silomoth, and Rab. Abraham.  an house, as appears, 1. Kings 9 24.  
The Jews that knew not Christ, applied this to the Tabernacle, others to the Temple, unto which the Church of the Jews were called, after they came out of Egypt, through the Wilderness. But however the Temple was a figure of Christ, unto whom we must refer it, in respect of the spiritual mystery thereof. The Chariot here then is meant, of the Spouse the mystical body of Christ, which by the preaching and profession of the Gospel, carrieth Christ up and down, as in a Chariot, in the midst whereof Christ sitteth, to teach, direct, and govern: So that Christ rideth up and down gloriously in his Saints, who hold forth the word of truth, and profess his name before men, and glorify him on Earth.  
Hence Observe,  
That the Saints by holding forth the word of truth, do carry Christ gloriously as in a Chariot. The Saints are called Christ's garments in Psal. 45. All thy Garments smell of myrrh, etc. Christ would be as it were naked in the world, were it not for his Saints: so he doth only ride gloriously, and prosper in his Saints, riding and triumphing in their souls, as in his Chariot of state, wherein he is glorified. Now followeth the external matter of this building.  

Of the wood of Lebanon.  
Trees of Lebanon, that is, of Cedar-wood that grew on Lebanon: these Trees were Cedars, an uncorrupting wood, well representing the Spouse in her regenerate estate, and therein Christ triumpheth. Every believer is a Cedar growing in the Courts of God, Psal. 92. 12. The Cedar coveteth to grow on the Mountains, and especially they grow upon the high Mountain of Lebanon: which word Lebanon of Laban, signifieth white, it may be from gum or frankincenses whiteness, issuing from the Trees of that Mountain. All which may resemble the purity and righteousness of the Saints. The Saints are like the Cedars of Lebanon, which bring forth fruit in their age, growing from strength to strength; in comparison of whom, all the men of the world are but shrubs. It was of Cedar that Solomon built the Temple, and all his glorious buildings: So it is of Saints that Christ makes his Temple, his Bed, his Chariot, he rides glorious in the hearts and mouths of his Saints, by the word of truth and righteousness. Now followeth a particular description of all the parts of this Chariot.    

VERS. 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. 
AS the Spouse had in the verse before, spoken of Christ's Chariot in general: so now she cometh to describe it by piecemeal, as it were, affirming that the pillars were of silver, the bottom Gold, etc. all which is taken from the glory of Solomon's Chariot, which must needs excel in outward glory. This Chariot is the Church wherein Christ rideth in triumph and glory: Or else by the Chariot, we may understand that with which he carries his Saints up and down in the world.  

He made the Pillars thereof of silver.  
There were two Pillars in the Temple, the one called Jachin, the other Boaz, as much as to say, stability, and strength, and so in the Church of the New-Testament, James, Cephas and John, are called Pillars, Gal. 2. 9 because by preaching the doctrine of Christ, they did, as it were sustain the Chariot of the Church, by the word of truth. So in Prov. 9  
Wisdom built her house, and hewed out her seven Pillars: The truths of Christ are as so many pillars to sustain the Church.  
Hence Observe.  
That the Truths of Christ, are the Pillars of the Church.  
The word of God is likened to refined silver, in Psal. 12. and here to Pillars of silver, to bear up and sustain the Chariot of Christ; to wit, his Church. There are many contentions in the world, and most strive for Mastership, but he is most like to prevail, that hath truth on his side; for truth is a strong Pillar, and more able to uphold us, than we are to uphold it. She goeth on further to desCribe the Chariot.   

The bottom thereof of gold.  
This bottom; or seat of gold, seemeth to have reference to the golden mercy seat, over the Ark in the Temple, on which God is said to sit, Psal. 80. 2. As on the Cherubims, which were upon the Ark of the Covenant, in the Sanctuary from whence God gave Oracles to his people, when they sought unto him, as appears, Exod. 25. 22. So here the bottom or seat of this Chariot, on which the Saints do rest on, may be taken for the doctrines, faith and grace, whereon they rest, as on a sure foundation.  
Hence Observe.  
That the Saints rest upon a sure foundation.  
The Covenant of grace apprehended by faith, is more precious than gold and silver, 1 Pet. 1. 7. The Saint's rest on a bottom of gold, to wit, the sure word of God, which the Apostle calls a sure word of prophecy, 2 Pet. 1. 19 And the Apostle tells us, that Christ is our only foundation, 1 Cor. 3. 11. And in verse 12. he saith, Now if any man build upon this foundation, gold, silver, precious stone, etc. By these are signified solid, precious, divine truths and revelations of God, pure doctrines, and the like. The Prophet Isaiah, and so John in his revelation tells us, that the heavenly City, the new Jerusalem was to be built of gold, silver, and precious stones.  
A third description of this Chariot followeth.   

The covering of it of purple.  
By the covering may be meant the ornaments or hang about the Chariot. Purple, was the garment of the virtuous woman, to wit, the Church in Prov. 31. 22. and purple was the garment also of the fornicatrix, to wit, the false Church, Revel. 17. 4. Purple was a Kingly clothing, for in such clothing the Jews put Christ, when they would declare him King, though with their affections derided him. And as the false Church would be accounted honourable and glorious, so she puts upon her the royal colours of Christ. Purple is a certain juice had from a shellfish of that names of which fishes it is said, Cum vita succum eum evomunt, together with their lives loss, they do evomite that purple juice. Upon which consideration it hath its 
Plin. lib. 9 cap. 36.  colour of blood. This princely colour denotes unto us the heavenly glory of the Saints, as also the blood and death of Christ, in the participation whereof a Christian becomes beautiful and glorious.  
Hence Observe.  
That the Saints, by participating in the blood of Christ, and being clothed with his righteousness, are made very glorious.  
Christ is said to have washed us in his blood; and to make us Kings and Priests unto God, etc. Revel. 1. 5, 6. And in Revel. 7. 14. The Saints are they which Came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. It is the greatest dignity and glory of believers, that they are made clean and pure by the blood of the Lamb.  
Thus the Chariot of Christ is made up.  
First, Of the silver Pillars of his word and truth.  
Secondly, Of the Covenant of grace, as on the bottom of gold, whereon the Saints rest.  
And lastly, Of the purple and glorious ornaments, which is given the Saints through his blood. It followeth.   

The midst thereof being paved with love, for the daughters of Jerusalem.  
The midst, is to be taken for the inmost part of the Chariot, which is said to be paved with love, that is, wrought with lovely works, whereby the daughters of Jerusalem (to wit, the elect of God) are drawn unto God himself, by the feeling of his love towards them.  
Hence Observe.  
That Christ draws his people unto himself by a principle of love.  
Hence it is, That the Chariot wherein Christ carries his people in, is paved with love. Christ doth so affectionately love his Spouse, that he doth engrave her on the palms of his hands, Isa. 49. 16. and carrieth her upon his heart, as the high Priest bore the names of the Children of Isarel, on his pectoral or breastplate, to wit on his heart, Exod. 28. 29. Christ doth display the banner of love over the soul, and so draweth it after himself. Such as is the love of Christ, is the pavement of his Coach. Thus fare the description of Christ's chariot.  
Now followoweth the description of his person.    

VERS. 11.  Go forth O ye Daughters of Zion, & 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. 
SOlomon being advanced, the people of Jerusalem are called forth to behold his glory, but under this, Christ and his people are most intended: the Saints are only fit to contemplate upon Jesus Christ, and Christ only affords matter of heavenly speculation. For the better understanding of these words, observe,  
First, The persons called out, and they be the daughters of Zion, Come forth O ye daughters of Zion, etc.  
Secondly, The end of their being so called out, and that is, to Behold or contemplate on King Solomon.  
Thirdly, The description of Solomon, and this is done, by introducing him crowned.  
The Crown is made excellent.  
First, In respect of the person that crownes him, and that is his mother.  
Secondly, In respect of the time of his coronation: and that is the time,  
First, Of his marriage.  
Secondly, Of his hearts rejoicing.  

Come forth O ye daughters of Zion, etc.  
Zion, was a glorious Fort, seated in an upper place of Jerusalem, inhabited of the Jebusites, before David surprised it: but afterward it was called the City of David, 2 Sam. 5. 7. The word in English signifieth a Looking-glass, or a prospective sign: a term well befiitting it, because it was a watch Tower over Jerusalem. It was called the holy City, and the Lords mountain, Isa. 5. 2. Joel. 3. 17. because the Temple was built there.  
The Daughters of Zion, were the women dwelling therein, but all men and women are comprised in the phrase; so were all Towns and Cities called daughters to the Mother Zion. The Daughters figured out the Saints of God, which are also called. Virgins, and do follow the Lamb, Revel. 14. 14. These Daughters are called forth to a further degree of knowledge, and out of their former estate.  
Hence Observe.  
That the Saints are called out of their dark estate, they are in by nature, unto a state of more knowledge by the Spirit of Christ.  
Ye are called out of darkness into marvellous light, saith the Apostle, 1 Pet. 2. 9 And so saith the Prophet, The people that sat in darkness have seen a great light, they that dwell in the Land of the shadow of death, upon them hath light shined, Isa, 9 2.  
Now followeth the end for which the Daughters of Zion are thus called out.   

And behold King Solomon, with his Crown, etc.  
Under Solomon is meant Christ (whom Solomon figured in his Kingdom) crowned with glory and honour in his Church. The Daughters of Zion are called forth to behold his glory and dignity, his worth and excellency, even with his Crown or diadem, wherewith he was invested. Thus it was said to John, Come and see, Revel. 1. And again, Tell ye the daughters of Zion, Behold thy King cometh, Matt. 21. 15. So here behold King Solomon with his Crown of glory, and dominion and victory.  
Hence Observe.  
That the Saints are called forth to behold and contemplate the excellencies of Christ.  
If Shebaes' Queen came from the uttermost parts of the earth, to behold Solomon's glory? how much more should we come forth of our lusts, and from the world, to contemplate on his glory, who is fare greater than Solomon, Matth. 12. 42. for by so Beholding him though as in a mirror, we are changed into his image, from glory to glory, as by the Spirit of the Lord, 2 Cor. 3. 18. But how shall the natural man behold Christ in his glory, when as he perceiveth not the things of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. Then let the Daughters of Zion come forth, for they only can contemplate on the spiritual glory of Christ, and can judge a right thereof.  
Now followeth the description of our Solomon, to wit, Christ, and this is by introducing him crowned. This Crown is made excellent, First, In respect of the person that crownes him.   

The Crown wherewith his Mother crowned him.  
Christ's mystical Mother is the Church of the faithful, that with the Apostle, travaileth till Christ be form in her. The Saints by faith, do spiritually conceive and bring forth Christ, Gal. 4. 19 And Christ saith, they that do his will, are his Sisters and Mothers, Mat. 12. 50. It is most true that God hath advanced Christ, and set the crown of glory and dominion upon him, Psal. 8. Heb. 2. 9 but yet withal, his Mother doth also after a sort, set the Crown of glory upon his head. Seeing the Spouse is the fullness of him that filleth all in all, Ephes. 1. 2. and the Church is said sometimes to be the Mother of Christ, Rev, 12.  
As for the Crown it is a sign of victory and dominion, Psal. 21. And when Christ fighteth with his enemies, He hath on his head many crowns or diadems, Revel. 19 11. 12. So when Christ ruleth over the Saints, they by their submission do put a Crown upon his head, acknowledging his power.  
Hence Observe.  
First, That Christ is invested with a Crown of sovereignty and power. He is crowned with glory and honour, Psal. 8. 5. The Father hath exalted him, and put all things under his feet, Heb. 2. and hath given all things into his hands, John 3. 35.  
Secondly Observe.  
That Christ is crowned with honour and dignity by his Church.  
As the Father hath honoured his Son, by setting a Crown upon his head, and putting a Sceptre into his hand: so the Saints by submitting unto his Law, and authority, do honour him also, acknowledging all his dignity, that the Father hath put upon him. Thus it is said of the Church of the Gentiles, that they should be a Crown in the hand of the Lord, and a royal diadem in the hand of God, Isa. 62. 3. The Apostle calleth such, as he had gained by the preaching of the Gospel, his Crown and glory, Phil. 4. 1. How much more may Christ himself account his Church, which he hath purchased by his own blood, his crown and glory. This Crown is also made excellent from the circumstance of time.   

In the day of his espousals, etc.  
This must needs be meant of the time, when Christ was espoused to his Church; even the day of the Covenant made betwixt Christ and his people, Ezek. 16. 8. And the Lord saith unto Jerusalem: I remember thee, the kindness of thy youth, the love of thine espousals, when thou goest after me in the Wilderness, Jer. 22.  
Hence Observe.  
That the Saints are espoused unto Christ. This is that which the Apostle tells the Corinthians, when he saith, For I have espoused you unto one Husband, that I might present you as a chaste Virgin to Christ, 2 Cor. 11. 2. And the Lord saith, I will betrothe thee unto me, etc. Hos. 2. 19 that is, I will establish my Covenant of grace with thee to forgive thy sins, and to take no notice of thy unworthiness. Now followeth the second circumstance of time   

And in the day of the gladness of his heart.  
These words plainly intimate, that Christ did not only marry himself unto his Spouse, but also that he did it freely with a gladsome spirit.  
Hence Observe.  
That the espousing of the Saints unto Christ, is matter of great joy unto him. Thus it is said in the Prophet, As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee, Isa. 62. 5. So that look with what kind embrace, and what great affection, a bridegroom receiveth his Bride, with the same, and greater doth Christ receive his people. So much for the third Chapter.     

CANTICLES Chap. FOUR  

VERS. 1, 2, 3, 4, 5.  
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.  
Thy teeth are like a flock of sheep, that are even shorn, which come up from the washing: whereof every one bare twins, and none is barren among them.  
Thy lips are like a thread of scarlet, and thy speech is comely, thy temples are like a piece of pomegranate within thy locks.  
Thy neck is like the Tower of David, builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.  
Thy two breasts are like two young Roes that are twins, which feed among the Lilies.  
TO the end that the Church might well know and feel, that her love towards Christ, and her seeking after him, was not lost, as also she did not commend him in vain, all which things were largely handled in the former Chapter: it pleaseth Jesus Christ the bridegroom and head of his Spouse in this Chapter, to commend the excellency of his Church, as in sundry special parts of the same: and also declareth his singular love to her again. and doth as it were assure her of the same.  
This Chapter may be divided in two parts.  
The First is a singular commendation, that Christ giveth to the Church, which beginneth at the first verse, and so holdeth on to the 14. wherein also there are three parts.  
First, An excellent and singular description (handled allegorically) of the parts and Members of the Church, he putting down seven in number, this is contained in the five first verses of the Chapter.  
Secondly, Christ professeth his great & wonderful love towards the Church, making large promises, and also descrbing notable ways unto her, vers. 6, 7, 8, 9  
Thirdly, Christ again returneth to commend his Spouse, with all those excellent graces, that were so sweet, delightful, and pleasurable in her, from verse 10. to verse 14.  
The second part of the Chapter contains an excellent speech of the Church, with Christ's answer to the same, verse 15, 16, 17.  
In the Church's speech, there is,  
First, A commendation of her head Christ, vers 15.  
Secondly, A desire of all good things to flow down from her head Christ unto herself, acknowledging all her enjoyments to be from him, vers. 16.  
In Christ's answer, there is contained a promise of his most gracious acceptation of such fruits, as his Spouse should yield unto him.   

VERS. 1.  Behold thou art fair my love, behold thou art fair, etc. 
HEre beginneth Christ's commendations of his Church, and first he commendeth her beauty in general, in the words, Behold, thou art fair my love, etc. And afterwards he entereth into a particular commendation of her several parts and members. And  

1. Of her Eyes, vers. 1.  
2. Of her Hair, vers. 1.  
3. Of her Teeth, vers. 2.  
4. Of her Lips, vers. 3.  
5. Of her Temples, vers. 3  
6. Of her Neck, vers. 4.  
7. Of her Breasts, ver. 5.   
Thus Christ enumerates and reckons up all the parts of the Church, which showeth, what a pleasant harmony and specious consent of parts she hath, whereby she is exceeding beautiful. But first, of the praise in general.  

Behold thou art fair my Love, thou art fair.  
When the Scripture doth prefix this word (Behold) to any sentence, it noteth for the most part a thing to be wondered at, as was noted in Chap. 1. 15.  
Fair) or beautiful, not only in colour, but in comely 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puliher, elegans, venustus, decorous fuit.  proportion and elegancy, such as draweth love and liking. This is meant of the graces of the spirit, and that spiritual beauty wherewith God in Christ hath beautified his beloved Spouse.  
My love) or, my fellow-friend, my Companion: so named 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit, comedit.  med of feeding together, and so participating each of others good or evil. This title Christ often giveth to his Spouse in this Song, as in Chap. 1. 15. & 2. 10. & 5. 2. etc.  
The doubling of the word by an usual Hebraisme, implies, that she was exceeding beautiful, and eminently glorious: it doth not only set forth the vehemency of Christ's affection and love towards his Spouse, but also the excellency of the Church itself, in that Christ can, as it were, find no words sufficient to express the same, her beauty being so great, both outward and inward, and also excellent in both respects. This beauty and fairness of the Church hath been spoken of in Chap. 1. 15. therefore I shall speak but briefly of it, only something to the present occasion of repetition.  
The Church was called forth in the former Chapter to behold her King's Coronation and Nuptials, and here is prevented of an Objection which secretly might be made on her part. The Objection is this, Should I, one that am so poor and unworthy, come into the presence of such a stately King as Christ, who was typified by Solomon in respect of his glory? This Objection Christ takes away in saying, Behold thou art fair my love.  
Hence Observe,  
That the Saints have a peerless beauty and purity, communicated to them from Jesus Christ. By the communication of this beauty and grace they are the Jerusalem (spoken of in Revel. 21. 2.) which comes down from God out of Heaven, prepared as a Bride trimmed for her husband, and is free with her Children, Gal. 4. 26. into the communion whereof there can really enter no unclean thing, neither whatsoever worketh abomination or lies, Revel. 21. 27. By this grace the Saints are Temples of the holy Spirit, the Tabernacle of God with men. The Spouse of Christ is fair, and the fairest; grace is a transcendent. good, all the excellency of civility and morality is nothing in comparison of it. The Church is fair in her head Christ, being his mystical body, and therefore is of a pure composition, made holy and gracious by the spirit of grace.  
It will be Objected, How can this be spoken of the Church here on Earth, in which condition even the best have great deformities?  
I Answer, The Lord looks upon his Church not only as she is, but also as he means to make her hereafter, even all glorious and beautiful. Again, he looks on her, not only as she is in herself, but as she is in himself, that is, washed and cleansed from all impurity, and also decked with his glory. Thus we have the praise in general: now it followeth to consider of the praises in particular.  
We have the praises of the Church in particular, by describing a peerless, or matchless woman, from the face to the breast part. He mentioneth seven particulars, the Eyes, Hair, Teeth, Lips, Temples, Neck, and Breast. The number of seven, is often the number of perfection, as appears, Rev. 5. 6. where Christ is likened to a Lamb with seven horns, and seven eyes, which are the seven spirits of Grd. Now by the seven parts thus enumerated, are meant the manifold and plentiful measure of graces bestowed on the Saints, they being made partakers of all heavenly blessings in Christ, as the Apostle saith.  
Hence Observe,  
That the Saints have a complete and full supply of all grace and beauty from Christ. This is that for which the Apostle giveth thanks in behalf of the Corinthians, namely, that they were enriched by Christ, and came behind in no gift, 1 Cor. 1. 5. 7. We must know, that all the Saints are knit together by one spirit, and do make but one mystical body in Christ, 1 Cor. 12. 13. So then, as there be in the natural body of a man, divers Members, which according to their several gifts, have divers functions and operations: so the holy Spirit ascribeth the like to the mystical body, as the Apostle showeth at large, 1 Cor. 12.  
Secondly Observe,  
That the Saints are beautiful in all parts. Christ doth particularise every part, giving praise to every member. That beauty must needs be very rare and excellent, which ariseth from the comeliness of all parts. If one part be comely, and another deformed, then there is no perfect beauty; but the Church justified and sanctified in Christ, is glorious in all parts.  
Now followeth the particular parts. The first and second particulars do lie in the following part of this verse. The first uttering the state of her Eyes, the second showing the condition of her Locks.   

Thou hast Doves eyes within thy Locks, etc.  
Now the eyes of the Spouse are here commended, by comparing them to the eyes of Doves, which are chaste, full, clear, beautiful to look upon, and the like. Some understand by these eyes the Pastors and Teachers of the Church, because they are to give light to the whole body, through the Heavenly and pure doctrine, and so it may be taken here, for in the old Testament the Prophets were called Seers, 1 Sam. 9 9 but I rather take it in this place, that the eyes are the faith of the Saints, for by faith they look up to the Lord, and behold things invisible, Heb. 11. 27. And they have by faith the eyes of their understanding opened, to know what is the hope of their calling, Ephes. 1. 18.  
Hence Observe,  
That the eye of faith is very chaste, simple, and beautiful in the eyes of Christ. The Apostle tells us it is impossible to please God without faith, Heb. 11. 6. Therefore with the eye of faith he is much delighted. By faith the soul seethe him who is invisible, Heb. 11. 27. The eye of faith hath respect to the holy one of Israel, Isa. 17. 7. And it doth observe the ways of the Lord, according to that saying in Prov. 23. 26. My Son, give me thine heart, and let thine eyes observe my ways. Who would not be glad to cast up such an eye to the Lord, as he may be delighted withal, as with an eye that is simple, chaste, and beautiful. The next clause followeth.   

Within thy Locks.  
Some read it, from within, or, through thy Locks, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind niphil, quod significat, ligatus, conjunctus: Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per metaphoram atque id in pihel tantum, de pilis eapitis & barbae.  which are so called in the Hebrew of binding, because women's locks are seemly and modestly bound up and covered. The covering of women was a sign of their subjection to their Husbands, 1 Cor. 11. It is also a sign of modesty and shamefastness. Some would have the words signify, that the locks of Hair hang down, so as the eyes do appear from within them. And others are of the mind that he saith, Beside thy locks: or, as it were thy locks removed. However we take it, this is most certain, that the Spouse is here commended from the manner of the attire which chaste. Virgins did wear about their Hair for modesty and comeliness. Now in that the eye of faith is said to look from within, or through the locks of modesty and chastity.  
Hence Observe,  
That faith is a very modest grace. Hence it is that God doth so often in Scripture attribute to it so much of justification and sanctification, because faith attributes so little to itself, and so much to Christ. Faith is (as I may call it) a modest grace, and will attribute nothing to itself: and hence it is that the Lord declares so much affection to this grace of faith. Hence it is, the Apostle attributes our justification to faith, Lest (saith he) any man should boast. So much for the first particular, towit, the Eyes, the second followeth, towit, the Hair.   

Thy hair is as a flockof Goats that appear from Mount Gilead.  
Some of the Hebrews expound the eyes to signify the Prophets, which were called Seers, and the hair to be meant of the Nazarites which were not to cut their hair, Numb. 6. 5.  
Some understand by the eyes, pastors and Teachers, and by the hair the Congregation of Saints, and so take the hair for the multitude of Believers, as by hair the people of Israel was signified, Ezekiel 5. 1, 2.  
But I rather understand both the eyes and the hair to be Ornaments of the whole Church, and of every particular member: Hair is an Ornament for the covering of the head, and it proceeds from the moisture of the Brain, and strength of nature: and hereby is signified the thoughts and counsels of the heart, the wisdom and council of Christ is signified by his hair, in Chap. 5. 11. And the Prophet Daniel makes mention of thoughts on his bed, and of visions of his head, Dan. 4. 5. & 7. 15. So the meaning according to this must be, that all the thoughts and purposes of the heart, guided and directed by the Lord are prosperous and glorious, like a flock of Goats that appear from Mount Gilead.   

That appear from Mount Gilead.  
Arius Montanus renders it, they sheare, or cast their hair: the word Galash, is found but twice in Scripture, 
Quae depilarum se. Arius Mont.  it seems to signify to discover, or, reveal. Some turn it, look down, because the hair of these Goats depended and hung down, from whence the comparison is taken.  
Mount Gilead was in the Tribe of Gad, 1 Chron. 6. 80. of the portion on this side Jordan, where Gad, Reuben, and half Manasses were seated: it is recorded in Num. 32. 1. to be a place of good pasture, and fit to feed Cattle, especially the flocks. The term Gilead was first given by Jacob, Genes. 31. 47. It is derived of Gal, an heap or hill, such as was there made of stones, and of Gnedh a witness, because that heap of stones was a witness between Laban and Jacob, concerning that Covenant of peace made between them.  
If we understand by these words the Congregation of Saints, Then Observe,  
That the assembling of Saints together is a glorious and beautiful thing in the eyes of Christ. Here the Saints are compared to the Goats feeding in a good pasture, whose hair hangs down and smooth, etc. The Lord loves the Gates of Zion, more than all the dwellings of Jacob, as saith the Psalmist.  
Secondly, if we understand it of the thoughts and purposes of the heart, Observe,  
That those thoughts and purposes are beautiful, that are ordered by the Lord. When we receive our visions of the head from the Lord (which is here set forth by the hair) how glorious will those visions be? when a man's heart and cogitations are ordered by the Lord, there must needs be holy purposes, and glorious resolutions. David saith, Thou shalt guide me with thy counsel, and after bring me to glory, Psal. 73. 24. where the Lord shall direct and guide the mind, there all the thoughts and counsels of that soul must needs shine forth, and glister, like the hair of Goats, that are fat and smooth, by feeding in a good pasture, such a one as Mount Gilead was. It followeth,    

VERS. 2.  Thy Teeth are like a ●lock of Sheep, that are even shorn, which come up from the washing: whereof every one bear Twins, and none is barren among them. 
CHrist goes on in the commendation of his Spouse, and that by propounding some other particulars. In this Verse is introduced her Teeth, compared to a flock, towit, of Sheep, or Ewes, which is here to be understood, because it is not expressed in the Hebrew.  
This flock unto which the Teeth of the Spouse are likened, is set forth in four particulars.  

1. They are in good order like sheep even shorn, etc.  
2. They are cleansed, which come up from the washing.  
3. They are twinned, whereof every one beareth Twins.  
4. They be not barren, none is barren among them.   

Thy Teeth are like a flock of Sheep, etc.  
The first commendations of the teeth is, that they are like a flock of Sheep that are even shorn, that is, that are made even, or equal, of the same size, that stand in good 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incidit praecidit, succidit, decurtavit.  order. The Hebrew word Ketsoboth, turned even, shorn, or, good order, of Ketsab, to cut, to size or make equal (as of one size the Cherubs were made in 1 Kings 6. 25.) it must signify such an evennesse, or good order, as followeth in things a like sized and carved. And here (as a Rabbin observeth) it signifieth such a flock of animals, as are so orderly equal, as if one were cut or sized by another. This is the first praise of these mystical teeth of the Church, that they are cut of equal height, or of equal bigness, not one longer than another, which would be unseemly, and an hindrance to the well eating and chewing of her spiritual food. The second commendation followeth.   

Which come up from the washing.  
Sheep that are newly washed are white and clean, being cleansed by water from filth and dust. As it is a commendation to the teeth to be orderly proportioned and seated, so to be clear and white as Lambs going up from the washing. It was a part of Judah's blessing, that his Teeth should be white with milk, Gen. 49. 12. This term of washing, whereby the Teeth are set out to be clear, white, and beauteous, seems to be taken from the sacramental washings of the Jews, and may signify the purity of that spiritual food, wherewith the Church is fed and nourished: or else the cleanness of the soul that receives such spiritual food. The third commendation of the teeth followeth.   

Whereof every one bear twins.  
As fruifull Ewes sometimes bring forth twins of equal bigness, so the teeth are set in equal ranks one answerable to another. Some of the Rabbins read Mathimoth passively, to avoid tautoligie in the next 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemmus fuit, congeminatus est.  clause, thus, Every one whereof is twinned, or paired, that is, like as sheep going from the washing by couples, whereby is plainly set forth the equal correspondence of upper and lower teeth, each one orderly answering the other, as cut and sized by couples. This may denote the unity and fellowship of believers, that feed on the spiritual food of Jesus Christ. The Saints are fed and nourished together by the heavenly Manna, even as Sheep go up in couples from the washing. The fourth and last commendation of these teeth followeth.   

And none is barren among them.  
None is barren, or, as the word Shacculah, importeth, none amongst them aborts, that is, brings forth before the time, or none is bereft or rob of the young, by miscarrying, or the like. That which is barren is that which beareth not, as appears in Isaiah 64. 1. Sing O barren thou that bearest not, etc. but here the word signifieth either miscarrying in the birth, or loss of that which is brought forth, by robbery, death or the like: so this denoteth the steadfastness of every tooth in his place, after it is brought forth: as if it were said, there is no tooth wanting in their order and place but even and steadfast, as sheep yielding twins, and never miscarrying: so hath the Church her teeth.  
Some understand these teeth, the pastors and teachers of the Church, because they were such as did Cut and divide the word of truth aright unto the people, as the Apostle saith: but I rather understand it of the Churches judging, discerning, and applying the word of God, to the comfort and nourishing of her own soul, feeding by faith upon the promises of God. The spiritual food of the soul is Christ, and therefore is called, The bread of life, that came down from heaven, Joh. 6. And the word is called the food of our souls, the Apostle willeth us, As new borne babes to desire the sincere milk of the word, 1 Pet. 2. 2. And Paul telleth the Corinth's, That they were carnal, even babes in Christ, and that he gave them milk to drink, and not strong meat, 1 Cor. 3. Now by the teeth of the Church is meant that esteem, discerning and applying of the word of God, that she hath for her own comfort and nourishment.  
Hence Observe.  
That the Saints do comfortably feed on Christ and his word, as on the heavenly food of their souls.  
It is said in Psal. 22. 26. The meek shall eat and be satisfied, and in Psal. 132. 15. the meek and needy shall have enough. And Luke 1. 53. God filleth the hungry with good things. that is, they shall be satisfied and filled with the good things of the Gospel. And thus wisdom inviteth the simple, To eat of her bread, and drink of her wine, Prov. 9 5. Thus Jesus tells the Jews, that he was the bread of life, Joh. 6. now it is upon Christ, and on the sweet promises, that the soul is nourished; and it is the believer only can feed upon this spiritual food, judging and discerning it aright. So much for the commendation of the Church's teeth. It followeth.    

VERS. 3.  Thy teeth are like a thread of scarlet, and thy speech is comely, thy Temples are like a piece of pomegranate within thy locks. 
UNto the three former, now other two particulars of praise do follow in this third verse, viz. the lips, and the Temples. Touching the first he saith.  

Thy lips are like a thread of scarlet, and thy speech is comely.  
The instruments of speech, and the chiefest grace of the countenance are the lips, and therefore the speech is commended by the instruments thereof, which are the lips.   

Thy lips are like a thread of Scarlet, etc.  
Here are two things commended in the lips.  
First, They are small, in as much as they are resembled by a thread or line.  
Secondly, They be red of colour, and therefore he mentioneth Scarlet: a red colour of a double die.  
Now if a Virgin be never so beautiful, if her speech be rude and unpleasant, it disgraceth all, therefore he addeth.   

Thy speech is comely.  
Comely, gracious, and to be desired. The Hebrew Nava, signifieth comely, beautiful, amiable, and to be desired. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit, concupivit, affectavit, in Niph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabilis, & per metalepsin, pulcher, decorous, conveniens fuit.  The Greek translateth it goodly, fair, beautiful. This comeliness of the Spouse is in her sight, countenance and speech.  
Now by the lips of the Church are commended her prayers and praises, her doctrines and thanksgivings, which are all uttered with her lips. The Spouse uttereth these not with swelling words of vanity, or taught by humane wisdom, but by the Spirit of the Lord, which poureth grace and utterance into the soul. Now in that the Church is commended for her speech, and that from the beauty of her lips.  
Hence Observe.  
That the spiritual prayers and praises of the Church are gracious and comely.  
Hence it is, that the very lips that are but the instruments of her speech, are commended for their beauty. The speech of man declareth what is in the heart, for Christ saith, Out of the abundance of the heart the mouth speaketh. And a good man out of the good treasnre of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart, bringeth forth evil things. By nature, there is nothing in man's heart, but that which is corrupt and abominable, and so in all men, as the the Apostle saith, The poison of Asps is under their lips, Rom. 3. But by the operation of the holy Spirit, the hearts of the Saints are filled with faith and love, and then the speech is gracious. Such speech as proceedeth from a heart spiritualised, winneth love and liking. It was said of Christ, that he was fairer than the Children of Adam, Grace was poured out of his lips, Psal. 45. And the Apostle prayeth, that a door of utterance may be opened unto him. Let a man be never so learned, if the door of utterance be shut up, his speech shall profit little. It was falsely objected against Paul, as a reproach unto him, that he was rude in speaking, 2 Cor. 11. 6. The truth is, he willingly avoided that painted kind of eloquence, which carnal men, and such as have itching ears, do commonly delight in, but he wanted no kind of utterance which was fit for the preaching of the Gospel, to wit, the plain evidence and demonstration of the Spirit.  
So much for the praise of the Church's speech, set forth by the beauty of her lips. The next particular followeth.   

Thy Temples are like a piece of pomegranate within thy locks.  
He describeth another part of the countenance or face, viz. the temples of the head, speaking also of them according to the custom then used, women suffering their hair to hang about their temples, because it's said, within thy locks.  
By Temples are meant, each of the temples of the head, and hereby may be meant the cheeks also, which are joined to the temples: Now by the temples or cheeks, is commended the beauty and modesty of the Church.  
The pomegranate was of use in the old Tabernacle and Temple: Aaron's Coat was hanged with Pomegranates and bells: Bells for the sound of doctrine and prayer, and pomegranate for restraining and healing the distempers, and diseases of the people. The pomegranate when it is broken in pieces hath many grains and kernels in it, and also much juice, whereby it is medicinable. These are commended for repressing the heat of the choler, and the malignity of fevers, & also for comforting and strengthening the stomach and bowels, keeping from fainting and the like. Now some do apply this to the Pastors of the Church, and the similitude of the pomegranate, to denote the fruit and benefit that cometh by such. But I rather take it to be meant of the spiritual beauty of the Church; for, the pomegranate being broken or cut, is of a glorious or ruddy colour, like unto Roses: So that the temples or cheeks of the Spouse is commended for beauty, that together with fair and white, there is a mixture of red.  
Hence Observe.  
That the Spouse of Christ is very beautiful and glorious.  
The chiefest grace of the countenance lying in the Temples, they are set forth by a comparison taken from the Pomegranate, and also her temples shine forth at her locks, beyond her hair, that so the beauty of the Spouse is so natural unto her, that it needeth not vain and wanton adorning: I do not mean that her beauty is a natural beauty, yet though it be supernatural it is made connatural unto her: so that the Spouse need not seek after worldly glory to beautify her spiritual beauty withal, for her glory far surpasseth all the glory of the world; the glory of the world is but an outside, painted excellency, there is no substantial glory in it; but the glory and excellency of the Spouse, is a real and divine excellency and beauty. The Spouse is beautiful in respect of her spiritual graces received from Christ. A deformed person, of a mean complexion and constitution, yet notwithstanding when he shall show himself to be of a lovely, gracious, and sweet disposition, this breeds love and liking towards such a one, though we see nothing in the outward man to be lovely: so though the Saints are clothed with no outward beauty, yet in respect of that spiritual wisdom, goodness, and love that is in them, they are very excellent and .  
So much for the commendation of the first particular.  
The sixth followeth.    

VERS. 4.  Thy neck is like to the Tower of David, builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men. 
THe eyes, the hair, the teeth, the lips, and temples have been spoken of. Now followeth a sixth particular to be considered in this verse, and that is the Church's neck, and this is done by a comparison, to alcertaine Tower of King david's, ordained for a martial purpose.  
The neck of the Spouse is set forth by an excellent comparison, to wit, from David's Tower, Thy neck is like the Tower of David, etc.  
The excellency of this Tower is set forth,  
First, For its defence, builded for defence, or for armoury.  
Secondly, In that it was a treasure, or house of store for ammunition, in that it is said, Whereon there hang a thousand bucklers, all shields of mighty men.  

Thy neck is like the Tower of David, etc.  
It is the neck that joineth the head and the body together: so faith joineth Christ and his Members into one, whereby the Members become strong and valiant, and therefore fitly compared to the Tower of David, which he built at the end of his own house upon Mount Zion for a defence, of which we read somewhat, in Neh. 3. 19 25. And we read of David's taking of the strong hold of Zion, in 2 Sam. 5. 7. and he built a Fort upon it verse 9  
By the neck some understand the Pastors of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collum, sic dictum quod oneribus arctatur & premitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus fuit, vel ●factus est. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turris, a magnitudine seu celsitudine.  Church, as before. But rather we may understand it of the strength of the Church, being joined to Christ by faith, as the body is joined to the head by the neck, for the neck it is named in Hebrew, Tsauvaar of strength and firmness: and the Tower is here named Migdall, which signifies a building great and high, as appears Isa. 2. 15. The same word is used for a Pulpit, or Tower of wood, whereon the Scribe stood, Neh. 8. 4. This denotes the magnanimity, and courage of the Spouse, whilst she being by faith united unto Christ her head, she is now able to encounter with all her spiritual adversaries, by the strength she receiveth from her beloved.  
Hence Observe.  
That the Spouse being joined by faith unto her head Christ, becomes magnanimous and valiant, to encounter with all her spiritual enemies.  
The neck of the Spouse is like the Tower of David for strength and firmness; it is also like the neck of the horse clothed with Thunder, as Job speaks of, Job. 39 19 The Apostle tells, that the weapons of (the Churches) warfare, are not carnal, but mighty through God, for the pulling down of strong holds, etc. that is, the means, by which she fights against sin, are not carnal, such as natural men have recourse unto, and gain authority withal, and do great things, as namely, riches, friends, honour, eloquence, or the like; but on the contrary; poverty, weakness, infamy, rudeness, and plainness of speech; and foolishness in the world's account: These weapons are made mighty through God's power, who by infamy confoundeth honour; and by weakness confoundeth power, and confounds wisdom, by that the world accounts folly. In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great warrior, the Lord of Hosts, that manageth this war for the Church. The Apostle in another place tells us, that we are more than conquerors, through him that loveth us; that is, through Christ, the Captain of the Lords host: the neck of the Spouse being thus described: it followeth the end and use of this Tower, and that is double.  
First, For defence.  
Secondly, For hanging therein shields and targets.   

builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.  
builded for an armoury, or defence. The Hebrew word Talpijoth, is turned by some for defence, of some others for an Armoury: of some others for teaching or instructions, namely of passengers. The difference ariseth from the Hebrew word, it being of rare use, and I think not to be found in any other place of Scripture. But it seemeth to be derived of Thalah, to hang, and pijoth, two edged Swords. So we may conclude it to be a place where they did hang swords, and other weapons of war, even all instruments to offend the enemy, and defend themselves. It followeth.   

Whereon there hang a thousand Fucklers.  
Whereon they hang, or are hanged, a thousand Bucklers: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clypeus protectio.  a certain number is put for an uncertain, as we find often in Scripture.  
The Hebrew word Hammagen, signifies protection, or defence. Thus by the Tower of David is the excellency of the Church set forth, it being marvailously well armed with armour and munition; yea, with armour that is polished and prepared for most necessary uses: the hanging up of these Bucklers and Shields, was a sign of victory and glory, as appears, Ezek. 27. 11. These instruments of war are farther commended in that it is added,   

All shields of mighty men.  
The praise of these shields is, that they are meet for mighty and noble men, they are so good and excellent; they are no base things, nor such as belong 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatus est potestatem habuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator, potesta tem habeus.  to mean men, but unto Nobles, and Captains of Armies, and the like. The Hebrew word Shiltei, Translated Shields, hath the signification of power, or dominion, as being used of great and mighty men. It also signifies a Ruler, such a one as hath power in his own hand.  
Of mighty men) or of strong, valiant men. The Hebrew word Grbbor, signifies a Champion, a mighty man, or, man of valour, and strength, and of superiority, these mighty men have reference to David's worthies who stood faithfully with him, and did many heroical actions, as appears, 1 Chron. 11. 10. Now in that David's tower was thus furnished with all convenient weapons of war, both to offend the enemy, and also for defence of those with David, this did prefigure the mighty men of God, which by the shield of faith shall be able to do great things: for which purpose they have given them shields and bucklers to defend themselves. In the former part of the Verse, the strength and victory of the Spouse was set forth by her Neck, being compared to David's Tower, now here are her weapons described by which she shall overcome.  
Hence Observe,  
That the Spouse is furnished with all spiritual weapons to withstand her enemies, and defend herself from wrong. The Spouse hath such spiritual weapons, as she is able to defend herself, and discomfit all her enemies, as appears, Ephes. 6. 11. 17. where the Apostle exhorteth to put on the whole armour of God, that is, to be armed with all spiritual graces, and giveth a reason of his exhortation, That ye may be able to stand against the wiles of the Devil, etc. that is, that you may keep your station, not being put to flight, but to overcome and get victories over enemies, namely, to overcome the Devil in all his assaults, and to wrestle against principalities, rulers of darkness, and spiritual wickednesses, etc. And that they might be ready for this great encounter, they were to have their loins girt about with truth, with Christ who is the way and truth, John 14. 6. Having on the Breastplate of righteousness, to keep the heart and Conscience whole. And their feet shod with the preparation of the Gospel, being ready prepared to profess the truth of the glorious Gospel of Christ, to take hold of the shield of faith, by confidence in the power and goodness of God in Christ, to take the helmet of salvation, towit, the hope of the mercy and redemption purchased by Christ: and lastly, the sword of the spirit, which will cut off all the temptations of Satan, and lusts of the flesh. And thus the faithful soul is furnished with the complete armour of God, whereby it is made victorious. So much for the commendations of the Church's Neck, being compared to the Tower of David, etc. it being the sixth particular. The seveanth and last particular here commended in the Spouse is as followeth.    

VERS. 5.  Thy two Breasts are like two young Roes that are twins, which feed among the Lilies. 
HEre the Breasts of the Church are introduced.  
1. As beautiful and comely, in that they are likened to young Roes that are twins, to young Roes for pleasantness and smallness, and to Twins for equalizing, for in these things lies the beauty of the breast. The beauty of the Church is elsewhere set forth by her breasts, when it is said, Thou art come to excellent Ornaments, thy Breasts are fashioned, etc. Ezek. 16. 7.  
2. The Breasts of the Spouse are set forth to be very useful, in that it is said, which feed among lilies. Lilies prosper best in low and fruitful places, so they that feed among lilies are in good pasture, and therefore are full of milk: so than the Breasts of the Church being full of milk and wholesome nourishment, her members may suck and be satisfied with the breasts of her consolations, as the Prophet speaks, Isa. 66. 11.  
Hence Observe,  
That the Spouse of Christ doth feed her members with sweet and wholesome food. Hence it is said in Cant. 5. 13 that the lips of Christ, are like lilies, dropping sweet smelling myrrh. Such are all the doctrines of Christ, dispensed by the Spouse unto her members: she giveth them to such of the sincere milk of the word, 1 Pet. 2. 2. The Spouse will not feed her Children with humane traditions, and inventions of men, but with pure, divine truths, such as she hath received from Christ her head. In the Tabernacle was always the Candle burning, the Table of perfume scenting, and the Shewbread standing before the Priest, to intimate, that in the Church, which is God's house, should always be the light of Christ and his truth, and the bread of life dispensed unto the Saints. So much of the particulars, whereby Christ hath made good his former praise, delivered in that general, Behold thou art fair.  
It followeth.   

VERS. 6.  Until the day break, and the shadows flee away, I will get me to the mountains of myrrh, and to the hill of frankincense. 
CHrist having in the former five verses, set out the praise of the Spouse.  
First, In that general speech, Thou art fair, And  
Secondly, In particular proofs drawn from the parts and effects of her nature: he now cometh to give an answer to a former request, which she had made before in chap. 2. 17. There she desired him to draw near unto her, and let her enjoy communion with him, though it were a time of darkness and shadows ●here he answereth, Until the day break, etc. I will go into the mountains of myrrh, etc.  
In which answer Observe.  
First, The time specified, Until the day break, etc.  
Secondly, The place of Christ's appearing, I will get me to the mountains of myrrh, etc.  

Until the day break, and shadows flee away.  
By the dawning of the day, is meant the breaking forth of light and glory, when Christ shall gloriously discover himself to be the Son of righteousness in his brightness.  
By the shadows, as it respects the Jewish Church, are meant all the shadows of Mosaical ceremonies and types: but as it respects the Church in general, it is meant of all ignorances', infirmities, and troubles whatsoever. For the words see them expounded at large before in Chap. 2. 17. there being only this difference, between this and that place, that there the Church desireth a sweet communion with Christ during the time of those shadows and darkness she was under: and here Christ promiseth her his presence, so long as she should remain in that condition. I shall not stand now to open, what these shadows are, having spoken of them already, in chap. 2. 17. But to proceed to the promise of Christ, which is as followeth.   

I will get me to the mountains of myrrh, and to the hill of frankincense.  
What may be that mountain, and this hill? according to the letter, it must be such a mountain as hath his name of myrr, and such an hill as hath his denomination from incense, either because there it was gathered, or else offered unto God; what mountain in Israel brought forth myrrh, is hardly known, except it were Moriah, which at first might be so called of the Hebrew word Mor, in english myr, in Greek Myrrh. What hill is that that brought forth incense or frankincense, it is evident from many places, and even from this text, where the word translated incense, is in the original Lebonah, which may be termed Lebanon: so Moriah and Lebanon, may be the places here meant, according to the letter.  
But according to the mystery, Moriah may be both the one and and the other, because the Temple was builded on Moriah, 2 Chron. 3. 1. and there myrrh and incens ewere daily offered up to the Lord. It was on this mountain, that Abraham offered up his Son Isaac for a sacrifice, for it was said, In the mountain of the Lord, it shall be seen, Gen. 22. 2. 14.  
Now if we take the words for the literal Temple of Solomon, with all the mystical adjuncts of divine service, namely, from the odours daily burned there, than we may understand Messiahs' speech better in more words thus: O my beloved Spouse, thou longest to see my appearance in the flesh: satisfy thyself for a season, for in the fullness of time thou shalt see me, but till a certain time determined of my Father, that must not be. In the mean time I will walk under types and shadows, under Mosaical ceremonies, and spiritually make my residence at Jerusalem, where sweet odours are continually burned, and offered up unto me.  
Again, If we take it for the spiritual Temple, towit, the Saints under the new-Testament, who are the house of God and Temple of his Spirit: then Christ's speech may be thus resolved: Sweet Spouse, thou art willing to lose my bodily presence, for it is appointed of my Father, that I go unto him, and ye shall see me no more, but the comforter shall come, and teach you all things, bring all things to your remembrance, and lead you into all truth: and though I am absent in respect of my humane nature, yet I will always be present in my divine nature.  
Thus, take the speech of Messiah to be delivered unto the ancient Church before Christ, longing after his incarnation; or take it to be his Speech to the Church under the Gospel since the assumption of our flesh, they yield us this observation.  
That Christ doth spiritually appear unto his people, under every dispensation of his unto them.  
Christ was seen spiritually, by his people of old under the lowest dispensation, under legal types and shadows, under oblations and sacrifices of  offerings. The Lord appeared to the Israelites in the Tabernacle in the Wilderness, which was made by the direction of God given to Moses. This was a type.  
First of Christ, who is said to pitch his Tabernacle among us, Joh. 1. 14.  
And Secondly, The Church is called the Tabernacle of God, Revel. 21. 3. The Lord went out of his Tabernacle into the Temple, which was built according to the direction of God given to Solomon. This was a type of Christ's body, as appears by his own words, destroy this Temple, etc. and also the Church is called The Temple of the Lord, Ephes. 2. 21. After this the Lord appeared in the ministry of John Baptist, who was Christ's fore runner to prepare the way, he came baptising with water, which baptism had a near resemblance to the legal washings under his Law. But after all this God appears in his Son, in whom all fullness was, as appears, Col. 2. 9 Christ was full of the divine anointings of the Father. Now when Christ was to go out of the world, he makes a supply of his corporal absence, by return of his Spirit, and therefore he saith, I will not leave you comfortless, I will come to you. When the world seethe me not, yet ye see me. This noteth the presence of Christ by his Spirit with his Church: but there is more than a presence, there is an inhabitation. At that time you shall know, that I am in the Father, and you in me, and I in you, Joh. 14. 18. 20. This is the most glorious manifestation of Christ, namely, in the spiritual discoveries of himself unto his Saints. I intent not to enlarge on these things but proceed to the next words.    

VERS. 7.  Thou art all fair my love, there is no spot in thee. 
IN these words we have another commendation of the Church's beauty: so that though Christ did not name all particular parts of his Spouse, to give them their several commendation, as he did in divers, yet he ascribeth a full perfection of beauty unto them all, when he saith, Thovart all fair, etc.  
The beauty of the Church is described.  
First, By the adjunct, that it is, whole and perfect, Thou art all fair my love.  
Secondly, By the contrary: There is no spot in thee.  

Thou art all fair, etc.  
The Spouse was called fair, before in chap. 1. 15. and in chap. 4. 1. That which is added here is that Christ saith, she is all fair, that is, her beauty is perfect, and complete. And it also signifies she is fair in every part. Christ commended her in several Members, and therefore instead of naming the rest, he sums up all in one word saying, Thou art all fair, etc. And he addeth.   

There is no spot in thee.  
The word translated spot, is mum, from whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth any blemish in the body, as blind, lame, or deformed in any limb or part, Levit. 21. 17. 18. And it is applied to the blemishes of the soul, namely, those vices and sins, that Christ is said to purge his people from, as in Revel. 1. 15. He hath loved us and washed us from our sins in his own blood. Christ himself is called the Lamb, 1 Pet. 1. 19 that is, without spot. The word properly signifies one without fault or blemish, Th' is commendation Christ gives the Church she is not culpable or blame worthy such is that perfect beauty, that Christ doth  his Spouse withal, that he sees no deformity at all in her.  
Hence Observe.  
That Christ doth  his Spouse with perfect beauty.  
The Church is made beautiful with the cloathings of Gods own righteousness, and that must needs be complete beauty: Hence it is, that those that stand with the Lamb on Mount Zion, are said to be without blemish before the Throne of God, Revel. 14. 1. 5. And thus the Apostle saith, that Christ gave himself for his Church, that he might sanctify it, and cleanse it by washing of water through the word: that he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy without blame ' Ephes. 5. 25, 26. By these spots here mentioned, we may understand them of any sinful work, or greater sort of sins, and by wrinkle, lesser sins, and those infirmity, which are some blemish to our spiritual beauty: So that Christ cleanseth his people from all sin, according as it is said, in 1 John 1. 7. Thus Christ is said to have reconciled his people unto God, through faith, in the body of his flesh, that he might present them holy, and without blemish, and unreprovable in his sight, Col. 1 21, 22. But here it will be said, how agreeth this with her own speech in the first Chapter, where she saith, I am black, etc. and that she was fun burnt? And how doth it agree with all those places of Scripture, which testify so plainly, that all the Saints while they live here, be full of spots and deformities? The answer is, That the Spouse is not to be considered, as she is in herself, after the flesh, and corrupted nature: but as she stands perfectly justified in her head Christ: So that though the Spouse be not freed from personal imperfection, arising from the flesh; yet as she stands clothed with the righteousness of God, made out to her through Christ; so she is perfectly righteous and holy, and without spot or wrinkle in Christ's sight.    

VERS. 8, 9, 10, 11, 12, 13, 14  
Come with me from Lebanon (my Spouse) with me from Lebanon: look from the top of Amana, from the top of Shever, and Hermon, from the Lion's dens, from the mountains of the Leopards.  
Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart, with one of thine eyes, with one chain of thy neck.  
How fair is thy love, my Sister, my Spouse! how much better is thy love then wine! and the smell of thine ointments then all spices!  
Thy lips, O my Spouse, drop as the honeycomb, honey and milk are under thy tongue, and the smell of thy garments is like the smell of Lebanon.  
A garden enclosed is my Sister, my Spouse: a spring shut up, a fountain sealed.  
Thy plants are an Orchard of Pomegranates, with pleasant fruits, Camphire, with Spikenard.  
Spikenard and Saffron, Calamus and Cinnamon, with all the Trees of frankincense, myrrh, and aloes, with all the chief Spices.  
ALL these verses that I have read unto you, are the words of Christ, wherein he goes on in commending and comforting his beloved Spouse. Christ having in the former verses of the Chapter commended his Spouse in her several Members, concluding with a general praise of her perfect beauty, now he calleth her to a higher pitch of glory and dignity, in this eighth verse. And in these following verses, he declares how deeply he stands affected towards his Church.   

VERS. 8.  Come with me from Lebanon, my Spouse, etc. 
In this Verse Observe.  
First, the sweet term of relation, given by Christ unto his Church, calling her by the name of Spouse, My Spouse, etc.  
Secondly, his gracious invitation, or calling of her unto himself.  
First, He calls her from all quarters of the World, in these words, Come with me from Lebanon, from Amana, Shenir, and Hermon.  
Secondly, He calls her from danger, from the company of wicked men, by adding, and from the Dens of Lions, and the hills of Leopards.  

My Spouse, etc.  
This is the first time that Christ calleth his Church by the name of Spouse, which yet notwithstanding sundry times after he giveth her the same title, as vers. 9, 10, 11, 12. of this Chapter, also Chap. 5. 1. The Spouse or Bride, is named in Hebrew Callah, of Callal, to perfect, from the perfection of her attire, Ornaments, and beauty, as appears, Jer. 2. 32. Christ having before declared his Church to be all fair, and without spot, having washed her, and cleansed her, and presented her glorious unto himself: now he calls her by the name of Spouse.  
Hence Observe,  
That the Church in respect of her spiritual beauty, is made the Spouse of Christ. She is called his glorious Spouse, Ephes. 5. 26. And the Bride, the Lamb's wife, who is prepared as a Bride adorned for her husband, Rev. 21. 2. 9  
Now followeth his invitation.   

Come with me from Lebanon, etc.  
These words import not only a bare invitation, but also a promise; we may read, Thou shalt come with me, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with me, towit, myself. Christ doth assure his Spouse of his continual presence, and also that he will wholly gather it, that none of his that come unto him, shall either be taken out of his hand, or perish, etc. as it is in John 17. 12.  
From Lebanon. He meaneth thereby a most pleasant and most fruitful place, where were many sweet tall, and excellent Cedar Trees, as appears, Song 3. 9 It was a Mountain bordering on the North part of the Land of Canaan, possessed of old by the Hivites, which are said to dwell thereon, Judg. 3. 3. This Mountain in comparison to other places was very fruitful, was called a Forest or Wilderness, Isa. 29. 17. But in respect of the goodly Cedars that grew there, it is used to signify glorious things, as appears, Chap. 3. 9 & Deut. 3. 25. So the meaning is here, that none of these things should hinder the Spouse from coming to Christ, for to enjoy communion with him.  
Come with me, or, Thou shalt come with me from Lebanon. These words are doubled, both for the vehemency of him that speaketh, as also for the more certainty of the thing spoken: so that no let or impediment whatsoever should hinder the Spouse from the enjoyment of Christ's continual presence and sweet communion. He addeth,   

Look from the top of Amana, from the top of Shenir, and Hermon, etc.  
Look, or thou shalt look: from the top, or, from the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  head of Amana. Some think this to be a Mountain in that part of Cilicia, that bordered upon the Land of Israel. Some of the Rabbins hold it to be a Mountain in the borders of Jury, lying on the North side thereof. But it is most likely to be meant the Mountain of Syria, the Valley and River in it was likewise called Amunah, and Abanah, in 2 Kings 5. 12. It followeth.   

From the top of Shenir and Hermon.  
Both these seemeth to be meant of one Mountain. This Hermon was a goodly Mountain, possessed of Og King of Bashan, from whom it was taken by the Israelites: and the Amorites called it Shenir, the Sidonians, Shirion, as appears, Deut. 3. 9 Wherefore it may be thought strange that Solomon in this place maketh them divers. For the clearing whereof this would be observed, that at the first one and the selfsame thing might be called by many names, as in respect of divers people dwelling nigh unto the same, and the several proprieties of their tongues which they used: and yet notwithstanding in process of time, and multitudes of people increasing, some of those names applied to the whole, might be attributed to some part of it. By this the Spirit would have us understand, that Christ should gather his people from all the Quarters of the world, and they should behold his glory. Now he telleth, that they should not only be gathered, but should be safely brought home to Christ through all dangers, as appears in the next words.   

And from the Lion's Dens, from the Mountains of the Leopards.  
These places seem, as most commonly Mountains and such solitary places, to abound with wild and hurtful beasts, by which is denoted, that Christ would set his Spouse free from dangers. The effect of the words may import thus much, that Christ promiseth to bring his Spouse out of Lebanon, and to effect thus much for her, that from the top of most high Mountains she should behold her proud enemies subjected under her feet. And here we must consider that in all these allusions to the Land of promise, it is taken from those places by which the Israelites first entered into the same, and from whence they might behold that goodly Country. Shenir and Hermon were high Mountains on the farther side of Jordan, from whence they might behold the Land of promise. Lebanon, as also Amanah, as it should seem, were on this side Jordan, but yet in the borders of the Land of Canaan towards the North. Now we must understand that there is a mystical Interpretation of these words, than forasmuch as in all this Song Lebanon is taken for a place of pleasure and fruitfulness: and on the other side the Amorites and other enemies dwelled in Hermon, and Shenir; the holy Spirit doth hint out unto us under these shadows, that as from Lebanon and other Mountains Situated on the borders of the Land of promise, they did behold the whole Country, and at last came into the promised Land: So when they come unto Christ they should have a glorious view of the divine and heavenly mysteries of God in Christ; from the attainment whereof, neither the pleasures of Lebanon, nor the Dens of Lions and wild Beasts, should hinder them, but in the midst of dangers and fears, they should have free access thereunto. The words being thus explained, let us from hence Observe.  
First, That Christ doth gather his people from all parts of the World to behold his glory. This is here figured out unto us, that as the Lord did promise to show his people the Land of Promise, so he would draw his Spouse from all places of the world unto himself, and discover his glory unto her. However the Spouse may be scattered among the Nations of the world, yet he will take her unto himself; for he will gather his elect from the four winds, and from the uttermost parts of the Earth. Thus the Lord promiseth to bring the seed of his Spouse from the East, and gather it from the west: And he will say to the North give up, and to the South keep not back: bring my Sons from fare, and my Daughters from the end of the Earth, Isa. 43. 5, 6. And it is said in Isa. 45. 22. Look unto me and be ye saved all the ends of the Earth.  
Secondly Observe,  
That Christ doth gather his Saints to himself in the midst of persecutions and dangers. And therefore it is he saith, From the Dens of Lions, and from the Monntaines of Leopards. For the Spouse dwelleth here in the world among cruel and savage beasts, which would utterly destroy her: but Christ preserveth her in the midst of fears and dangers, and saith, she shall come with him from among them that would devour her. And hence it is said, The Lord draweth his out of great tribulation, Rev. 7. 14. When the Spouse is in great danger as David, when he said, My soul is among Lions, Psal. 57 4. then Christ delivers her from the peril she is under. This is the dignity that Christ brings his people unto, namely, to come to him, to behold his glory from all parts of the world, and to be safe in their passage unto him. It followeth,    

VERS. 9  Thou hast revished my heart my Sister, my Spouse, thou hast ravished my heart with one of thine eyes, with one Chain of thy Neck. 
IN this verse, as also in those that follow, is set down and declared how deeply Christ stands affected towards his Spouse, and how much his heart is taken with her.  
Christ's singular love to his Church, which he declares with a marvelous earnest affection, is set forth with grave and weighty exclamations.  
1. By that sympathy of like mind and affection, which is between them, from that strong impression which her beauty had made upon him, whereby she had (as it were) wounded and pierced his heart, in these words, Thou hast ravished my heart, etc. which expression is doubled, to show the vehemency of his affection towards her.  
2. His affection is declared by showing how near she is unto him, for which in nature he bindeth himself to love her.  
First, by the bond of consanguinity, she is his Sister.  
Secondly, by the bond of conjugal amity, she is his Spouse.  
3. His affection is expressed by the commendable things which he saw in her, which made him so fix and ground his affection, the comeliness of her person, and the Ornament wherewith she was decked.  

1. Her beauty is described, With one of thine eyes.  
2. Her Ornaments set forth, by adding, With one Chain of thy Neck.   

Thou hast ravished my heart, thou hast ravished my heart.  
Such repetitions as these imply in the Hebrew phrase a superlative excellency, and hereby is set forth how exceedingly Christ's heart and affections were overcome with the love of his Spouse. It is the manner of the Hebrews to repeat the same things again, in prayers, to manifest the zeal of him that prayeth, as where Christ saith, My God, my God, why hast thou forsaken me? Matth. 26. And in Prophecies, to snew the certainty of performance of that which is revealed. In simple narrations the same words are repeated to confirm and assure men's hearts that the matter is true.  
This phrase doth admit of divers readings. Some read it, Thou hast snatched or taken away my heart, as it were, by violence and force. Others read thus, Thou hast pierced or wounded my heart. The Chaldee (saith Master Ainsworth) Expoundeth it, Thy love is fixed in the Table of mine heart. The Hebrew is but one word, and used only in this place, and signifieth a most ravishing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil: Incordiastime, & rapuisti animum meum, vel. traxisti animummeum.  and delightful drawing of the heart by love. I cannot express it nearer the Original word, then to say, Thou hast unhearted me, that is in effect thus, Thou hast wounded, or, taken away my heart from me, thou hast even ravished and overcome me with thy love. Christ speaketh here to his Spouse as a man overcome with love, for it doth exceedingly set forth the passion of love when the Bridegroom shall tell his Bride that she hath gotten away his heart. Hereby appeareth the superabounding love of Christ towards his Spouse, in that there be not any words sufficient fully to express the same.  
Hence Observe,  
That Christ's heart and affections are exceedingly taken with his people. Hence it is said that the Lord will rejoice over his people as the Bridegroom rejoiceth over the Bride, Isa. 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing: That is, he will rest well-pleased, and much delighted in his love, and he will rejoice over his Spouse with the highest pitch of joy; yea, he will rejoice with singing, which is the highest expression of joy and delight. So then, the heart of Christ being thus taken, is meant his exceeding love whereby he rejoiceth over his people, according as it is said in Isa. 43. 4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee, etc.  
Thus Christ hath declared how near and dear his Spouse is unto him, by the sympathy of like mind and affection, which is between him and his Church. Now it followeth, that he shows how nearly they are related one to the other, by the band and consanguinity, and conjugal amity.   

My Sister, my Spouse.  
My Sister, so Christ calleth his Church out of that respect and love he bears unto her. We are told in Heb. 2. 11. That both he that sanctifieth, and they that are sanctified, are all of one, for which cause he is not ashamed to call them brethren. This term needs no explanation, but let us observe hence.  
That Christ stands nearly related to his people, as a Brother, etc. This relation of brotherhood between Christ and his people, is twofold.  
1. By the right of nature, as the Apostle saith, Forasmuch as the Children were partakers of flesh and blood, he also likewise took part with them, that he might destroy through death him that had the power of death, which is the Devil; for he in no sort took on him the nature of Angels, but he took the seed of Abraham, wherefore it became him in all things to be made like his Brethren, Heb. 2. 14. 16. So that Christ took our nature, and was clothed with our flesh, to be made like unto us his brethren, and in the same flesh.  
The second right is of adoption; for it is said, when the fullness of time came, God sent his son, made of a woman, and made under the Law, that he might redeem them that were under the Law, that we might receive the adoption of Sons, Gal. 4. 45. And again the Apostle saith, As many as are led by the Spirit of God, are sons of God Ro. 8. 14. whence the Apostle reasons thus, If we be Children, we are also heirs annexed with Christ, Rom. 8. 17. So that the Saints lay claim to the riches and treasures of glory, by right of adoption, and brotherhood with Christ.  
Thus much for the band of consanguinity. That of conjugal amity followeth.   

My Spouse.  
Christ calleth his Church, Spouse, named in Hebrew Callath, of the perfection of her attire and ornaments; as was intimated in verse 7. of this Chap. The Spouse is one, that is already married unto her husband: so that this title of Spouse, shows how the Church is to Christ. The Spouse is most dear to her husband (saith Solomon) for she is the crown of his head, Prov. 12.  
Hence Observe.   

That the Church is the Spouse of Christ.  
Hence it is that she is called the bride, the Lamb's wife; who is prepared as a bride adorned for her husband, Revel. 21. 2. 9 And the Lord saith, I have married thee to myself, in righteousness, judgement, mercy and compassion, Hos. 2. 19 We are not to take the words in a carnal sense, but that God hath framed words to our capacity only, for what terms could be more effectual to express his love, than the names of Sister and Spouse?  
The last thing in this verse, wherewith Christ was so much taken in his affections with his Spouse, is by the commendable things which he saw in her, which made him so to fix and ground his affection.  
First, The comeliness of her person.  
Secondly, The ornaments wherewith she is decked.   

With one of thine eyes, and the chain of thy neck.  
With one of thine eyes, or one look from thine eyes. The eyes of the Spouse were commended in verse 1. where they were likened to Doves eyes, for being simple, chaste, pure: by this is meant the chaste eye of faith, whereby the Saints look up to Christ.  
Hence Observe.  
That Christ is much taken with the least look of faith from his Saints.  
For Christ's beholding of the faith of the Spouse, it maketh such deep impressions in him of her idea and form of beauty, that his affection is so rooted in her heart, that it cannot be removed nor concealed. It is added.  
And the chain of thy neck. The chain of the neck is an ornament added to natural beauty: and doth often signify God's Laws and Ordinances, as appears, Pro. 10. 9 and also signifies the graces of the Spirit, and fruits of faith, as was opened at large in chap. 1. 10. So he meaneth by the chain of the neck, the ornaments of the Spirit, and of grace, which is the Law of Christ in the inner man.  
Hence Observe.  
That it is Christ's own graces in the soul, that he is so much affected with in his Saints.  
God cannot delight in any thing, besides himself, and therefore it is, the manifestation of himself in his Saints, that draweth such high expressions of love and delight in him towards them. Therefore he endueth his Church with gifts of his own spirit, to make her seem beautiful, where he saith, I have clothed thee with broidered work, shod thee with badgers skins, girded thee with fine linen, covered thee with silk, decked thee with ornaments, put bracelets on thy hands, and a chain upon thy neck, Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit, which proceed 
Si ergo dona dei sint bona merita, non deus coronat merita tua tanquam tua, 〈◊〉 sed tanquam dona sua; August. de gratia et lib. arbit. cap. 7. Dona sua coronat deus, non merita tua. cap. 6.  from God, and not from the Spouse: according as a Father saith, if the good things which be in us, are the gifts of God, God crowneth those good things not as ours, but as his own. And again he saith, God crowneth his own gifts, not thy deservings. And therefore we have the Prophet saying. Thy name was spread among the Heathen for thy beauty, for it was perfect through my beauty, which I had set upon thee, saith the Lord, Ezek. 16. 14.  
Lastly, in that he saith with one eye, and one chain. Observe, That where Christ seethe the least grace, he is much taken with it. It is, as if Christ had said, if I see but one of thine eyes, to wit, one single, chaste, pure look of faith; and if I see but one chain, to wit, one spiritual discovery of myself, it is enough for ever to take up my heart and affections.  
Now Christ proceedeth to show the ground of his deep affection towards his Spouse, and that by a discovery of the properties of her beauty and goodness, all which is expressed with a vehement and passionate crying out, and repetition of the former title; saying    

VERS. 10.  How fair is thy love, my Sister, my Spouse! how much better is thy love then wine! and the smell of thine ointments then all spices. 
IN this verse, Christ showeth how delightso me and pleasant the love of his Spouse is unto him: he doth express it by way of admiration, how fair is thy love! etc.  
The love of the Spouse is set forth,  
First, By the fairness of it, How fair is thy love, etc.  
Secondly, By the strength, sweetness, cheerfulness, in that it is preferred above wine: How much better is thy love then wine!  
Secondly, the divine anointings of the Spouse is commmended, in that the graces of the spirit in her, are set forth by fragrant and odoriferous ointment: And the smell of thine ointments then all spices.  

How fair is thy love, my Sister, my Spouse!  
Sister, and Spouse, are the same titles, as we had in verse 9 and carry the same affection as there.  
How fair, or how beautiful, how gracious are thy loves! Her love is fair, because in her there is no blemish, as was before delivered. It is, as if Christ should say, how glorious and excellent, yea, and full of delight are these sound affections, that thou carriest towards me, by which also I am moved, even to love thee again: and he speaketh of them in the plural number, not only thereby to express the multitude of them, but the excellency also.  
Or, we may understand by loves, not only those gracious affections of the Spouse, but also her holy actions, which proceed from love, as the fruits thereof, as faith, hope, and the like: these are also goodly and fair in the eyes of Christ.  
Hence Observe,  
That the gracious affection of love, with all the fruits flowing from them, are gracious and lovely in Christ's sight. Hence it is, that Christ commendeth her love, even to admiration, saying, How fair is thy love, etc. The Spouse being washed and cleansed by Christ, and clothed with his beauty, whereby she became fair in his sight, without spot or wrinkle, all her affections of love and delight towards Christ, must needs be very acceptable.  
It followeth.   

How much better is thy love then wine!  
In the former clause, as the love of the Spouse was set forth, by its fairness and beauty; so here for its fragrancy and sweetness, in that it is preferred before wine.  
How much better, or, how good are thy loves, better than wine; that is, they are better and more delightful by much, than the most fragrant wine. It was noted 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam boni sunt. Arius Mont.  in Chapter 1. 2. that wine is put for all dainty things in a Banquet, where the Church speaking of Christ's love, did manifest that his love was exceeding pleasant, sweet and comfortable: here Christ returns the like expression concerning the love of his Spouse towards him, rendering as it were like for like, which is an usual manner among lovers, and particularly in their words and speeches one of them unto another. Hereby then is set forth unto us, how marvellous acceptable and well pleasing the love of the Spouse is unto Christ, the heavenly bridegroom.  
Hence Observe,  
That Christ is exceedingly delighted and wel-pleased with the fruits and graces of his own Spirit in his Saints.  
Christ cannot but delight in his own image and grace: hence it is said, that God delighteth in his Spouse, and rejoiceth over her, as a Bridegroom rejoiceth over his Bride, Isa. 62. 4, 5. There is nothing more pleasant and refreshing to the nature of man, then sweet and fragrant wine: no more is any thing more delightful and acceptable to Christ, than the graces of his own Spirit in the Saints. Now followeth the high commendations of the Spouse, in respect of her divine anointings by the Spirit.   

And the smell of thine ointments then all spices!  
By the smell of the Spouses ointments, is meant, the sweet and pleasant smell of such graces, as she hath received from Christ.  
The pleasantness that is in ointments, we may see in Prov. 27. 9 And Psal. 133. 2. Under these earthly things, understanding the Spiritual graces before mentioned, is set forth the excellency of the divine anointings of the Spirit in the Spouse, for it is usual in the Scriptures, by oil, ointment, anointing, etc. to undestand the graces, and anointings of the Spirit in the Saints. See Psal. 89. 20. also 45. 7. and 1 Joh. 2. 20. 27. we may remember, that the Spouse did commend Christ's ointments, for the sweet savour of them in Song. 1. 3. Here Christ returns the same conditions unto the Spouse in respect of her anointings. And he addeth.  
Then all spices, or before all spices, viz. though they be never so costly and dear, because there is no spice without some dust: as gold cannot be tried; so spice cannot be brayed in the mortar without some loss. The anointing-oyle, of which we read of, in Exod. 30. 23. was made of sweet smelling spices; and with such, sometime women were purified, Esth. 2. 12. and the dead imbalmed, 2 Chron. 16. 14. They were meet presents for Kings, as appears, 2 Chron. 9 1. 9 Now all earthly ointments were confected, and made sweet smelling and costly spices; but here it is meant of divine and heavenly ointments of the Spirit.  
Hence Observe.  
That the divine anointings of the Spouse is full suavity and sweetness.  
Christ doth here prefer the anointings of the spirit in his Spouse, before any earthly confection whatsoever, though made of never so sweet and costly spices. What is more pleasing to the smell, then sweet ointments of an exquisite composition? such and much more is the Spirit and its graces in the Saints unto Christ.  
The judgement that Christ hath of the spiritual anointing of his Spouse, is, that it fare excelleth all delightful and sweet smelling odours in the world, synecdochically signified by ointment of sweet spices, one pleasant spicies or kind for all the rest. Christ proceedeth in the commendations of his Spouse, saying.    

VERS. 11.  Thy lips, O my Spouse, drop as the honeycomb: honey and milk are under thy tongue, and the smell of thy garments is like the smell of Lebanon. 
HEre are in this verse two things highly praised in the Spouse.  
First, Her speech.  
Secondly, Her sweet savour.  
Her speech is compared.  
First, To the sweet droppings that distil from the honey-combs, in these words, Thy lips drop as the honey-combs.  
Secondly, Her speech is not only most sweet, but wholesome and nourishing, which is expressed in these words, Honey and milk are under thy tongue.  
Lastly, The sweet savour of the Spouse is commended, in that it is added, And the smell of thy garments is like the smell of Lebanon.  

Thy lips drop as the honeycomb, etc.  
By the lips of the Spouse, is meant her speech, both private and public, whereby she uttereth most sweet and delightful words, to wit, of faith and holiness: such words of preaching his doctrines, extolling his praises are as pleasing to Christ's ears, as the honeycomb itself is pleasant to the taste. And he putteth the lips which are some of the instruments wherewith a natural voice is framed, and words are uttered, for the speech itself, or things spoken. By this similitude of the honeycomb, the word of God is praised, in Psal. 19 10. where it is said, that the judgements of the Lord are sweeter than the Honeycomb, or the droppings of the Honeycomb: that is, that which cometh forth without pressing, and is counted the sweetest and purest honey. Now by this comparison is meant, that as the sweet drops of Honey that distil from the Honey-combs, so be the words that come from her mouth.  
Hence Observe,  
That the speech of the Saints in their prayers and praises are sweet and gracious. Christ tells us, That out of the abundance of the heart the mouth speaketh, and a good man out of the good treasure of his heart, bringeth forth good things, etc. The language of Canaan is a pure language, and lips that are pure drop forth pure words. When the heart is clean, the mouth speaketh pure things. Where there are lying, slanderous words, taunts, and revile, and much vain babbling, these proceed from the evil treasure in man's heart. But they whose lips drop as the Honey-combs, have their Speech always gracious, powdered with salt, to know how to answer every man, Collos. 4. 6. Even such as minister grace to the hearers, Ephes. 4. 29. As grace was poured into the lips of Christ, Psal. 45. 2. So by the communication of his grace, the speech of his people is made gracious. The Prophet complained, That he was a man of polluted lips, than the Seraphin flew unto him with a hot coal in his hand, which he had taken from the Altar with the Tongues, and touched his mouth, and said, lo this hath touched thy lips, thine inquity shall be taken away, and thy sin purged. Isa. 6. 5, 6, 7. All our sufficiency is of God, as saith the Apostle, 2 Cor. 3. 5. And therefore all holy speech proceedeth from him, for none can say Jesus is the Lord, but by the spirit of God, 1 Cor. 12. 1. But now further, the speech of the spouse is not only most sweet, but wholesome and nourishing, which is expressed in the following words.   

Honey and milk are under thy Tongue.  
Honey and milk are for nourishment; it is said of Christ in his Childhood, Butter and Honey shall he eat, until he have knowledge to refuse evil and do good, Isa. 7. 15. The Land of Canaan is called in sundry places of the Scripture, a Land that floweth with Milk and Honey meaning that it had abundance of all things, profitable and pleasant for this life; understanding by Milk things of necessary and profitable use, and by Honey things of pleasure and delight, and so the holy Spirit here doth mean, the sweet, comfortable, and nourishing words of faith, love, and the like. Also we may understand fit food for all sorts of Christians, both for strong ones and weak ones. Milk most properly belongeth to children, as appears, 1 Cor. 3. 2. & Heb. 5. 12, 13. And Honey to them of more strength, as examples of the Scripture, and reason itself teacheth in Jonathan, saul's Son, 1 Sam. 14. 27. And in John Baptist, Mat. 3. 4. Thus it pleaseth God in the Scripture to compare the doctrine of the Gospel, which proceeds out of the mouth of the Spouse to Milk, to Honey, to Wine, to Water, and many such like things. See Isa. 55. 1. & Psal. 19 10.  
By under the tongue, seemeth to be meant the secret and inward parts, as the mind and heart. Thus David is said to exalt God under his tongue, Psal. 66. 17. declaring his uprightness and sincerity thereby. It is said in Prov. 5. 3. The lips of a strange woman drop as an Honeycomb, and her mouth is more smooth than Oil. Now by this she is said to entice men to folly, and as it followeth in the next verse, The end of her is bitter as worm wood, sharp as a twoedged Sword her feet go down to death, etc. And the Apostle saith, that some by good words and fair speeches, deceive the hearts of the simple, Rom. 16. 18. And the Psalmist speaketh thus, The words of his mouth were sweeter than Butter, but war was in his heart: his words were softer than Oil, yet were they drawn Swords, Psal. 55. 21. And Adder's poison is under their lips, Psal. 140. 3. Of the wicked it is said, Their throat is an open Sepulchre, they have used their tongues to deceit, the poison of Asps is under their lips, their mouth is full of cursing and bitterness. By these speeches are meant the deceitfulness of the wicked. So on the contrary, when it is said, Honey and milk are under her lips, it is meant of the sincerity of her graces. So that the words of faith and holiness, which proceed from sincerity and uprightness of heart, are very comfortable and nourishing words.  
Hence Observe,  
That the words of the Spouse, which proceed from faith and sincerity, are not only gracious, but nourishing words. The Apostle Peter desireth the Saints to drink of the sincere milk of the word, that they might grow thereby, 1 Pet. 2. 2. That is, the word of the Spirit, given out by the Saints. The plenty of grace in the times of the Gospel is promised under the simile of abundanee of milk, and that every one should eat butter and honey, Isa. 7. 22. Gracious and heavenly words proceeding from the Spirit of God in the Saints, such administer grace to the hearers, Ephes. 4. 29. So much for the sweet, wholesome; and nourishing Speech of the Spouse: now followeth the praise of her sweet savour.   

And the smell of thy Garments is like the smell of Lebanon.  
Lebanon was a place where grew most sweet Trees, and Herbs, concerning the pleasantness whereof, we have spoken before. The Lord promiseth his people that their smell should be as Lebanon, through the dew of his grace, Hos. 14. 5, 6, 7. As Lebanon was more sweet than all other woods, so is the grace of the Spouse above all worldly graces. Now in that he saith, Thy Garments smell, etc. he seems to allude to a Speech borrowed from Isaac when he blessed Jacob, where it is written, He came near and kissed him, than he smelled the savour of his garments, and blessed him, and said, behold, the smell of my Son is as the smell of a field, which the Lord hath blessed, Genes. 27. 27. So here, he commendeth the smell of the Garments of the Spouse, meaning, that the graces and gifts wherewith he had adorned the Church, as particularly her faith, doctrine, and conversation, and administrations were the same, as in respect of pleasant delight, yea, more to him by much, then sweet smelling Garments were, to join lovers together.  
Hence Observe,  
That the Spouse is perfumed with such graces, that all her Garments have a smell of sweet odours. This is not meant of bodily clothing, for many of the Saints have lived in poverty, clothed in simple apparel: but it is to be understood of the spiritual clothing, where the filthy rags of the old man are put off, and the new man put on, which is renewed in knowledge, after the image of him that created him, Col. 3. 9, 10. This is the clothing, of which it is said, Thou hast a few names in Sardis, which have not defiled their Garments, and they shall walk with me in white, for they are worthy, Rev. 3. 4. He was cast forth from the marriage that wanted the wedding Garment, Mat. 22. for the Garments of the Bride are sweet, even as the savour of Lebanon, where pleasant and odouriferous Trees, Herbs, and Spices grew in abundance. The Garments of Zion are called beautiful, Isa. 52. 1. And the righteousness of the Saints is said to be of White linen, clean and bright, Revel. 19 8. for they have put on Christ, Gal. 3. 27. God maketh manifest the savour of his knowledge (by them) in every place, for they are unto God a sweet savour in Christ, 2 Cor. 2. 14, 15. But as Jacob was clothed with the Garments of Esau, his elder Brother, which gave such a scent, by which he got the blessing; so the Spouse is clothed, not with his own Garments of fleshly wisdom, or legal righteousness, but with the glorious Garments of Christ, being clothed with the anointed: so that in commending her Garments, he commendeth but his own anointings in the Spouse, wherewith she is clothed. Thus have we seen very great commendations of the Church, but yet here are further, for it followeth.    

VERS. 12.  A garden enclosed is my sister, my Spouse, a spring shut up, a fountain sealed. 
CHrist being about to commend the fruits which he caused the Church to bring forth, doth first set forth her aptness thereto in this verse, and in the two following verses doth also commend the fruits themselves by numbering up their sorts.  
The aptness of the Church to bring forth fruits, as are mentioned in the next verses, is set forth by two similitudes, both which set forth her praise.  

1. She is compared to a Garden enclosed.  
2. She is likened to a Spring or Fountain, shut up and sealed.   
The first comparison sets forth the praise of the Spouse. 1. In her safe protection in Christ. 2. Her faithfulness and chastity to him, for she is as a Garden enclosed.  
Secondly, she is highly extolled in that Christ is as a spring of living waters unto her, and she alone partaketh of his heavenly treasures. In that it is said, she is a spring shut up, a fountain sealed. So that though many in the world are made partakers of many outward privileges, yet only the Saints are made partakers of the sweet waters of life  

A Garden enclosed is my Sister, my Spouse, etc.  
If we observe the foregoing words we may read, Thou art a Garden. This word Garden notes the comeliness of the Church, and the pleasure that Christ took therein. It hath its name in Hebrew of Protection, and preservation, because great care is taken of a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hortus, a rad.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operuit, protexit, defendit, conservavit.  Garden. The Church is here so called, as in vers. 13. an Orchard, or, as it is in the Hebrew a Paradise, as if it were the only Eden of delight. All the world is a wilderness or wild field in comparison unto it.  
Hence Note,  
That the Spouse is Christ's Garden of delight. So Christ compareth his Church to a Vineyard. Now will I sing to my Beloved, a song of my Beloved touching his Vineyard: My Beloved had a Vineyard in a very fruitful hill, he hedged it, and gathered out the stones, planted it with the best plants, built a Tower in the midst thereof, and also made a Winepress therein, Isa. 5. 1, 2. The Church is God's Garden or Orchard, and that in these respects.  
1. The Garden is severed from all the rest of the ground, from the field and from the wilderness. So the Saints are severed to be elect vessels of honour, from the other Clay which is o 〈…〉ed to make vessels of wrath. Jacob and h 〈…〉 ity was separated being Children of the Promise, from Esau and his Posterity, which are according to the flesh. Paul was separated to the Gospel, Rom. 1. 1. And which is more, he was separated from his Mother's womb, and called him by his grace to receive his Son in him, Gallath. 1. 15.  
2. In a Garden are all manner of pleasant and wholesome Herbs and Trees growing: So in the Church are all manner of useful spirits springing up as the Trees of righteousness, to the praise of God.  
3. A Garden is a place of pleasure where men use to refresh themselves, and take pleasure to walk in. So Christ taketh pleasure in his Church, where he saith, Thou art all fair, etc. yea, Christ doth walk delightfully in this Garden, and calleth his friends thither to walk with him.  
4. In a Garden is abundance of pains taken, to plant and dress, and the like. So Christ worketh in his Garden, where he saith, Know ye not that I must go about my Father's business, Luke 2: 49 He saith, he hath finished the work which the Father gave him to do, John 17. 4. And what could I have done more for my Vineyard, which I have not done.  
5. A Garden is commonly planted with the best plants, as God planted Eden, and the Master of the Vineyard did the like in his Vineyard, Isa. 5. 1. 80 that the Trees of the Garden grow not naturally, as those in the Wilderness, which bear no fruit, but are planted by the labour of the husbandman. Thus David saith, The just man shall be like a Tree planted by the water side, which shall bring forth his fruit in due season, Psal. 1. 3. All the Frees in Christ's Vineyard are planted by God, as Christ faith, Every plant which my Father hath not planted, shall be rooted up, Mat. 15. 13.  
6. All plants in a Garden are not of one kind, neither do they bring forth the same fruits, but divers according to their kind: So in the Church, the whole body is but one, but it hath many members, & all of the same body, which is one: now all these members have several operations and functions: and the members must have the same care one of another, as the Apostle treateth on at large, in 1 Cor. 12.  
Again, as Jerusalem is builded as a City compact within itself: So the Spouse is not only compared to a Garden, but,   

A Garden enclosed.  
The Hebrew word signifies locked, or barred, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit, observavit, pessulum obdidit.  close shut up, safe, free from danger, and the like. The word is used for bolting of a door, 2 Sam. 13. 17, 18. Hence Note,  
That the Church is an enclosed Garden. And it is an enclosure for three causes.  

1. For distinction from other grounds.  
2. For defence and safety.  
3. Propriety for the owners own use.   
1. The Church as a Garden is enclosed for distinction-sake, because it is separated from all other people, as a Garden is separated from the wilderness or common field. As the light was separated from the darkness in the Creation of the world, as the Jews were separated from the Gentiles by the partition-wall, and the most holy place from the Sanctuary, by the veil of the Temple: So the Lord hath separated and chosen his people from among all Nations, Kindred's, and Tongues, forasmuch as this foundation remaineth sure, the Lord knows who are his, 2 Tim. 2. 19 And as the Prophet saith, The Lord knoweth the way of the righteous, and the way of the wicked shall perish, Psal. 1. 6.  
2. This Garden is enclosed also for defence, God hedgeth it on every side that the wild Boar may do it no hurt. For walls, doors, locks and bars, are means of defence and safety: thus Jerusalem was fortified with locks, and Bars, Nehem. 3. 3. 13. And when such fences are wanting, all things lie to the spoil, as in Isa. 5. 5. Psal. 80. 12. Thus the Lord maketh his Church as a Town walled about for defence against the enemies, that it cannot be conquered; as Jerusalem was compassed about with hills. They that trust in the Lord shall be as Mount Zion, which cannot be moved, but standeth for ever: the hills compass Jerusalem round about, so is the Lord round about his people, from henceforth, for evermore, Psal. 125. 1, 2. It is built upon a rock, that the gates of Hell shall not prevail against it, Mat. 16. 18. And God hath promised to be a wall of fire round about Jerusalem. Zech. 2. 5. And strengtheneth the bars of her gates, Psal. 147. 13. He keeps his Vineyard night and day, ●ast any should hurt it, Isa. 27. 3.  
3. This enclosure of the Church doth intimate the owner's propriety, because it belongeth only to him, he hath it for his own use. Here is noted the chastity of the Spouse, she goeth not a whoring after other Gods, she is not like the Harlot which sitteth at the door, and calleth to her the comers by, and saith, stolen water is sweet, Prov. 9 17. But the Spouse of Christ is careful to keep herself and all her plants and fruits holy, chaste, pure unto her beloved only: she openeth the gates that the righteous Nation may enter in, which keepeth the truth Isa. 26. 2. But she labours to withstand the invasion of the unclean and abominable, that it enter not in, Revel. 21. 27. The Apostle was jealous over the Corinthians with a godly jealousy, and hath prepared them for one Husband, to present them as a pure Virgin to Christ, 2 Cor. 11. 2. The Spouse saith, I am my beloved's, and my beloved is mine, Song 2. 16. So much for the first comparison, wherein the Spouse was compared to a Garden enclosed. It followeth.   

My Sister, my Spouse.  
These words were expounded verse 9 of this Chapter, therefore I will not stand here on repetition, but proceed to the second comparison, which is expressed in these words.   

A spring shut up, a fountain sealed.  
Here we see are joined together a Garden full of sweet plants, and a spring and fountain of living waters. If the plants in a Garden be not watered, all will whither and be fruitless. By this comparison is inferred, that the Spouse is not dry and barren, but a fruitful Garden, it is never without water, and therefore called   

A spring, a fountain.  
A spring hath its name in Hebrew Gal, of the root Galal, which signifies the rolling and waving of the waters. Springs and fountains are never dry, but send forth streams of water continually. So that this signifieth the abundance of waters that the Church is supplied with, it is as a Spring able to water all parts of the Garden.  
Hence Observe,  
That the garden of Christ's Church is plentifully watered by his spirit and grace, and so made fruitful. This garden is therefore well watered, there is a spring of living waters, which always do flow, wherewith every herb and precious plant is watered. Thus Christ himself testifieth, saying, He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water, John 7. 38. And when the Lord promiseth a full supply of his Spirit, he saith, I will pour water upon the dry ground, and floods upon him that is thirsty, Isa. 44. 3. This water fructifieth the barrenness, mollifieth the hardness, and cooleth the hot distempers, and moisteneth the dryness of the hearts of the Saints, and so makes them fruitful Trees of righteousness to God's praise. Water is comfortable to a thirsty land; so is the supply of the Spirit to a thirsty soul, hence saith David, My soul gaspeth after thee as a thirsty land, Psal. 143. 6. A River in Paradise was called Euphrares of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it maketh glad, so doth the overflowings of the Spirit of Christ into the soul, refresh it, and make it glad and lightsome. It is said that the joy of the Captives returning from Babylon, was like the waters of the South, Psal. 126. 4. Intimating, that the South parts of the world thirsted after water in a dry Summer. Such is the joy of the dry and thirsty soul, when God causes his spirit to return upon it, and refresh it with heavenly supplies. It is promised, the Lord will satisfy thy soul in droughts, and make fat thy Bones, and thou shalt be like a watered garden, and like a spring of water, whose waters fail not, Isa. 58. 11. Thus the Spouse is a spring and a fountain, not because she is the fountain of grace, but because Christ's being in it, it is the only wellspring or fountain of the waters of life unto all. But now it is added.   

A Fountain shut up.  
Shut up) or locked, barred: that is, kept close from enemies: So that though these waters abound, yet do they flow only in Christ's garden, no other gardens or plants are watered by them. It is so shut up that none can take of these waters, but by Christ's consent. These waters are waters of the Sanctuary, and therefore not common to all, none are partakers of these waters, but the Spouse, the Bride, the Lamb's wife. It is added.   

A Fountain sealed.  
The confirmation of a thing is signified by the sealing of it; so is the confirmation of the Spirit and grace of God, as appears, John 3. 3. & Ephes. 1. 13. Now when a thing is sealed, it is concealed from another: so this grace is not communicated to the wicked. Hence it is said, Bind up the testimony, seal the Law among my Disciples, Isa. 8. 16. But it is hid from the world, none of them can come and take thereof. This speech tendeth to the same end that the former similitude did: all being spoken according to the manner of their Country, wherein water was not only skanty, and therefore a good blessing to enjoy it: but also there was much ado to keep it to themselves, See Gen. 21. 25. also Gen. 26. 17, 18, 19, etc.  
Now in that the Spouse is compared to a fountain shut up, and sealed: it doth impart divers things.  
First, note.  
That those precious waters, by which the Spouse is refreshed, are pure and wholesome waters. For what else should it be a fountain sealed, but to preserve it pure and wholesome? This spiritual fountain is not bitter, as the waters of Marah, where the Children of Israel could not drink. The traditions of men may be compared to such waters, which are filthy & corrupt waters; waters which stand open, are sometimes infected by poison, or other noisome things falling in, as where it is written: there fell a great star from heaven, burning as a Torch, into the third part of the Rivers, and fountains of water, the name of the star is wormwood, and the third part of the wateers became bitter, and many men died of the waters, Revel. 8. 10. And again in chap. 16. 14. The Angel poured out his viol upon the Rivers and fountains of water, and they became blood: Thus at the general Apostasy many of the waters were corrupted, made bitter, and turned into blood. But the fountain of the Spouse is sealed, no such star can fall into it, to make it bitter: no such viol can be poured into it to turn it into blood.  
Secondly, note.  
That this Spring and fountain of living water is only to refresh the Spouse.  
These waters, although they abound, yet they flow not forth of the garden, they be shut up and sealed, none other garden or plants are watered by them. Now some may object, that the doctrine of the Gospel is published to all promiscuously, how is it then a fountain sealed up? I answer, that the word doth in a sort flow forth to all, which are not the true plants of the Lord; but it doth not water them, they have not lively, spiritual, and effectual working of it, to make them grow and bear fruit. It is with them, as water falling upon a Rock, which doth only wet the outside and not soften the rock or stone within, So that though the outward, literal, and historical part of the word be common to many, yet the spiritual part, and the lively efficacy thereof, is peculiar to the Spouse alone: She only is refreshed with these fountains of living water, her plants be watered all with them, and made fruitful. Thirdly Observe.  
That the Spouse is chaste unto Christ.  
She will bring forth fruit only unto him, and watereth no plants but her own: when Solomon would teach spiritual chastity, he doth thus express it: Drink water out of thine own Cistern, and running waters out of thine own well: let thy fountains be dispersed abroad, and rivers of water in the streets: let them be only thine own, and not strangers with thee: let thy fountain be blessed, and rejoice with the Wife of thy, etc. Prov. 5. 15. 18. Thus the Spouse here is a fountain sealed up, she is not for strangers and such as pass by, her care is to keep herself holy, pure, and chaste unto her beloved, she watereth only her own plants, she keepeth watch, lest any unclean thing should enter, she openeth her gates, that only the righteous Nation may enter in, as it is in Isa. 26. 2. Thus we have the Spouse set forth as a well watered garden apt to bear fruit: now what store of all sorts of precious fruits she brought forth, the two next verses do show, for here are reckoned up all manner of the best plants.    

VERS. 13, 14.  
Thy plants are an Orchard of pomegranates, with pleasant fruits, camphire, with Spikenard.  
Spikenard and Saffron, Calamus and Cinnamon, with all the Trees of frankincense, myrrh, and aloes, with all the chief Spices.  
HEre is the goodliest garden, that ever was heard of, which is not only a garden enclosed, and sealed; but is also full of all sweet plants, here be sweet fruits, here be all the chief spices, and sweet incense, here is whatsoever is delectable and precious. Christ in his commendations of his Spouse, doth enumerate and reckon up all manner of the best plants, saying.  

Thy plants are as an Orchard of Pomegranates, etc.  
Thy Plants, or thy offspring, that is, thy Children or Members, all that are set or planted in thee. The Hebrew 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misit, emisit, inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propagines.  word translated plants, comes of sending forth, that is, of growing, and bringing forth fruit: hereby is shown, how full of pleasant plants the Lords garden is, it is not only sensed in, and well watered, but also replenished with wholesome, sweet and precious Plants.  
Are as an Orchard, or P●cadise: so called of the Hebrew word pards, a place set with pleasant plants, and Trees, as appears, Eccles. 2. 5. As it were the garden 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradisus.  of Eden, to which all the world is but as a wild Field or Widernesse.  
Of pomegranates, or pomegranate-Apples, so Arius Mont. render it; they are so called, because they were full of grains or kernels, these were very dear and precious, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punicorum malorum.  yea very healthful and good: for they were good to repress the heat of choler, and malignity of Fevers, they also comfort the stomach and belly, and prevent faintings and swoonings.  
With pleasant fruits, that is, abounding with sweet fruits, and pleasant things; such as these were part of joseph's blessing, as we may read, Deut. 33. 13. of the precious fruits put forth by the Sun and Moon: so that beside the Pomegranate, there were all other pleasant fruits, and precious things, some particulars where of he reckoneth in this verse, and in the verse following.  
Camphire, or Camphire fruits, or Cipres berries, for the word is of the plural number. Camphire is a sweet 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyptei.  gum, but Cypress is a tree, very pleasant and well smelling. The Hebrew Copher, (from whence the Cypress tree seemeth to be derived) signifieth Atonement and propitiation. Camphire with its sweetness doth much refresh the Spirits, and cheereth up the mind. See this more explained, in Chap. 1. 14.  
With Spikenard, or nards, this word is also in the plural number, though in the next vers it is used singularly: the plural Spikenards, seemeth to imply all sorts of nards: for there are divers sorts: that which is of the true nard, is of exceeding sweet and pleasant smell, by which it stayeth distillations of the head, and digesteth cold humours, and the like. It was preoious and costly, as appears Mark. 14. 3. Also Joh. 12. 3. And it groweth in India, Syria, and other places thereabouts. The word Spikenard is framed of the Hebrew word nerd, whence the Greeks' call it Nardoes, and the Latins Nardus. See it more explained in Chapter 1. 14.    

Vers. 14.  Spikenard and Saffron, etc. 
Spikenard, this is spoken of already in the former verse. And saffron, a thing precious, and profitable to comfort the heart, and helpeth digestion, etc. Saffron hath its name in Hebrew, ●arcom, because of its yellow colour.  
Calanius, or Cane, or reed, it is like this is meant of that which is called Calanius Aroniaticois, or odoratus, for the excellent smell it had; and was wont to be brought out of Arabia felix, into Judeah, and was appointed to be used in the confection of the holy oil, Exod. 30. 23. It helps the passages of urine, and also the womb in conception.  
This word Calamus hath its name after the Greek, in Hebrew Caneh, it is a sweet reed, bought and brought out of fare Countries, as appears, by Jer. 2. 20. And also Isa. 43. 24.  
Cinnamon, This is also farrefetcht, and of great price and excellency, This aromatical Cynamou, cometh of the Hebrew name Kinemon, and it is the bark of a Tree, used for sweet odours: This was also used in the confection of the holy Oil, Exod. 30. 23.  
With all the Trees of Frankincense, that is, all Trees bearing incense, or matter that yieldeth a sweet smell or savour, whereof also he reciteth two in the following words, as myrrh and Aloes. Frankicense, was used in the holy perfume or incense, Exod. 30. 34, 35. And is good to help and restrain ulcers, gouts and fluxes of blood, etc.  
Myrrh, This was of an excellent savour, as appears, Psal. 45. 8. Myrrh is the sweet gum that issueth from the myrrh Tree: it was one of the first of the chief spices that was put into the holy Ointment, which was made, Exod. 30. 23. It hath its name of the Hebrew Mor: no gum is preferred before it, 
Pliu. hist. lib. 12. cap. 15.  saith Pliny. With myrrh the dead body of Christ was embalmed, John 19 39 And with it the wise men honoured him at his birth, Mat. 2. See this more largely opened in Chap. 1. 13.  
And Aloes, this is a certain kind of sweet and precious wood, which, in regard of its fragrancy is put with Myrrh, in Psal. 45. 8. And is also used to anoint dead bodies, John 19 30. 40. Aloes comes of the Hebrew Ahaloth, it was such a sweet wood wherewith perfumes were also made. It is a tree growing in Arabia, & India which giveth a very sweet odour, and is like the thine wood spoken of in Revel. 18. 12. He concludeth by adding,  

With all the chief spices.  
In the Hebrew it is, with all the heads of spices, that is, with all most costly, sweet, and precious things, the principal, and most excellent of spices: See the like 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum omnibus capitibus aromatum, Arius Mont.  in Ezek. 27. 22. Now by these fruits are signified the spiritual graces of the Saints, which are precious and sweet before God, and man, such are the fruits of the Spirit, mentioned in Gal. 5. 22. 23.  
Hence Observe.  
That the Spouse, Christ's garden is full of sweet and pleasant fruit.  
Hence the graces in her are compared to every sweet Tree, & to every rare & costly thing. The Saints are the goodly plants of the Lords, and they do bear all these sweet and delectable fruits before mentioned; what a goodly garden hath the Lord planted to himself, where all pleasants grow? never had any earthly Prince such a garden with plants of pomegranates, with sweet fruits, as Camphire, Spikenard, sweet Calamus, and Cinnamon, with all the Trees of incense, myrrh, and Aloes, and all chief spices: All this tendeth to the commendations after this sort. That as those gardens be most excellent, and worthy to be beloved and esteemed, that have the most rare, best, and precious things grow in them: so these excellent graces and fruits of the Church, do commend the same to God and men, and make Christ the Bridegroom (as it were) enamoured with the love thereof. The Church then as the Spouse of Christ is beautified and adorned with the gifts and graces of the Spirit, even as a plentiful and pleasant garden, with infinite numbers of rare and pleasant simples, as they call them, or fruits, whereby she is made commendable, spreading her same far and nigh, insomuch that Christ her husband is even, as it were, ravished with her love: yet notwithstanding she hath nothing of her own to move him to that affection, but all that she hath cometh from him, as appears in Ezek. 16. 14. So much for the first part of the Chapter, wherein Christ did so highly commend the Spouse: the second part followeth, wherein the Spouse makes some returns of Christ's praises to him.    

VERS. 15, 16, 17.  
A fountain of gardens, a well of living waters, and streams from Lebanon.  
Awake, O north-wnide, and come thou south, blow upon my garden, that the spices thereof may slow out: let my beloved come into his garden, and eat his pleasant fruits.  
I am come into my garden, my Sister, my Spouse, I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey, I have drunk my wine with my milk, eat, O friends, drink, yea, drink abundantly, O beloved!  
HAving dispatched the first part of the Chapter: now followeth the second part thereof, wherein we may Observe.  
First, the prayer of the Spouse, verse 15, 16.  
Secondly, the answer of Christ, verse 17.  
The prayer of the Spouse, desireth the presence of Christ, who doth indeed minister power to her to be a garden, and water, to water her withal: therefore first, she setteth forth Christ under these similitudes, which are agreeable to such things, as cause fruitfulness in the garden.  
First, That he is the fountain of the garden, a well of living waters, the very flood of God excelling the waters which flow from Lebanon.  
Secondly, That he is all the winds, both hot and cold, binding and opening, North, and South, fit for every season, to make the garden prosper. Then she setteth down the parts of her prayer, for his presence, in two respects.  
First, To minister unto her the cause of all fruitfulness, both for wind and weather, and nourishment of water, all which is meant in these words, Arise North, and come South, and blow on my garden, let the waters of his spirit overflow all my spices.  
Secondly, To accept from the Church the pleasant fruits of holy services, the oblation of men renewed by the Spirit, the fruits of the lips in praise and thanksgiving, etc. in saying, Let my beloved come into his garden and eat his pleasant fruit.  

A fountain of gardens, etc.  
This seemeth to be the speech of the Spouse unto Christ, O thou fountain, etc. Now whereas the Lord had commended the Spouse in the former verse, to be a sweet garden, so well watered, and of such precious plants: she now ascribeth all the praise thereof unto him, as if she had said thus: I humbly acknowledge the things to be in me, that thou hast said, howbeit I confess, that they are not of myself, but from thee, the fountain of all good things, and though that I do perform the duty of a fountain towards mine, yet thou art he, to whom indeed the name of fountain and living waters, yea of life itself doth only appertain: yea, thou art the only fountain, and I do but water others as from thee, O fountain of gardens, etc. It is from the fonntaine, that all the Rivers flow, (in Psal. 104. 10.) which water the gardens and plants in them, so making them green and fruitful. The Prophet Ezekiel, speaking of the glory of Assiria, comparing him to the Cedars of Lebanon, with fair branches, saith The waters made him great; the deep set him on high, with her rivers running about his plants, etc. Ezek. 31. 4, 5. And so when desolation is threatened to the Church of the Jews, it is likened to a garden that hath no water, Isa. 1. 30. It is to be noted also, that the universal Church is but one garden, and all the particular Churches be gardens, so that her speech and his do not differ, when he calleth her a garden, and she calleth him a fountain of gardens, when he calleth her a fountain sealed up, which doth water all the plants, she doth acknowledge the truth thereof unto his praise, affirming that he is the fountain of the gardens: that is, look whatsoever waters of life be in her, yea, in all particular Churches, they flow from him, he is the fountain.  
Hence Observe.  
That Christ is an overflowing fountain of living water, refreshing the garden of his Church, with streams of his fullness.  
The Spouse doth acknowledge all her supplies from him, in one word, when she calleth him, a fountain of gardens. It pleased the Father, that in him should all falnesse dwell, Col. 1. 19 And in him dwelleth all the fullness of the Godhead bodily, Col. 2. 9 Now of his fullness have we all received, and grace for grace, Joh. 1. 16 And he he is made unto us of God, wisdom, righteousness, sanctification, and redemption, 1 Cor. 1. 30. Christ by his Spirit doth refresh his Churches, and all their plants, satisfieth their soul in drought, and maketh fat their bones: that their soul is Like a watered garden, and they shall not sorrow any more at all, Jer. 31. 12. She addeth.   

A well of living waters.  
The Spouse meaneth by this word, continual waters, and such as cannot be drawn dry: thus the well that Isaac's servants diged in the valley, is called a well of springing waters, Gen. 26. 19 in the Hebrew it is, living waters, that is, such as springeth continually, and drieth not up: so that by living water here is meant, springing and running water, such as is not dry with heat, neither putrifies, but is always wholesome, and giveth life continually.  
Hence Observe.  
That Christ is a continual spring of living water to refresh and comfort his Church with all supplies.  
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 a bottomless fountain, albeit he bestoweth his graces and gifts from time to time, in never so great abundance, yet they be not diminished. Christ is a fountain never drawn dry, though he communicate never so much, yet he hath never the less in himself: so Christ giveth water of life, of which, whosoever drinketh, It shall be in him a well of water, springing up into everlasting life, Joh. 4. 14. And again, speaking of the Spirit, which they that believe on him, should receive, he saith, He that believeth on me, etc. out of his belly shall flow rivers of living water, Joh. 7. 38. Christ is an everlasting spring, always sending forth waters of life to refresh his Saints: the supply that he gives is constant: 'tis not like a winter-bourne, that fails, and dries up in the Summer: but like an ever springing fountain, whose streams are never dry. Now she still proceedeth in the commendations of her beloved, and saith.   

And streams from Lebanon.  
Streams, running, or flowing from Lebanon, the water that came from Lebanon, was pure and clear water, yea, Jordan itself watering the Land of Israel, came after a sort from thence, and no doubt but the water of Lebanon, tasted of that sweetness, that is mentioned before, in vese 11. of this Chapter Lebanon being a place of so many sweet Trees and Plants, the streams flowing thence must needs be sweet also: even as the waters that flow out of the hills, where Cinnamon, and Cloves grow, do also partak of the sweetness thereof. Then the sum of all is thus much; the Spouse commendeth Christ, first, for the fullness and plenitude of all graces, in that she calleth him, The fountain of gardens.  
Secondly, For the perpetuity of the graces, in that she calleth him, The well of living waters.  
And lastly, For the sweetness and pleasantness of the same, in that she resembleth him to the most sweet and pleasant waters, flowing from Lebanon.  
Hence Observe.  
That the water of life flowing from Christ to his Saints, is very sweet and pleusant.  
David saith, Thou leadest me by the still waters. In the Hebrew it is, Waters of rest, that is, most quiet, calm, and still waters, such as give rest and refreshing. Christ which is in the midst of the throne of God, shall lead his Saints to the (sweet, pleasant, and) lively fountains of waters, Revel. 7. 16. 17. This water is excellently resembled by the water of the sanctuary, spoken of in Ezek. 47. 6. 10. where waters issuing out of the Sanctuary, ran along Galilce, and to the plain, and into the Sea, etc. and every living thing that moveth whithersoever the Rivers come, shall live, etc. and every thing shall live whither the River cometh. So in Revel. 22. 1. Out of the Throne of God, and of the Lamb, a pure River of water of life proceedeth. Water of life must needs be such as doth cheer and refresh the spirits. This living water flowing from Christ doth give life, and preserve life in all those that drink it. And it is said to be clear as Crystal, Rev. 22. 1. that is, transparent, and exceeding all Fountains in clearness, most pleasant to the eye, as showing all that is therein to the very bottom; and most pleasant to the taste, as free from mud and filth.  
Now we shall proceed to the other part of the Spouses speech, which is expressed in the next verse, wherein she maketh earnest prayer, saying,    

VERS. 16.  Awake, O North wind, and come thou South, blow upon my Garden, that the spices thereof may flow out: Let my beloved come into his Garden, and eat his pleasant fruit. 
IN these words the Spouse intreateth graces from her head and husband Christ, to make her fruitful withal. It is a notable turning of her speech to the winds and quarters of the world, attributing sense unto things without life, which is also common to Poets and lovers, especially in their Lovesongs.  
There be two parts of this prayer.  
1. She craveth the inspiration and gracious gifts of the spirit, by turning her speech to the winds to blow upon his Garden in these words, Arise, O North wind, etc. She giveth a reason of her desire, That the spices thereof may flow out.  
2. She intreateth Christ's presence, inviting him to come into his Garden speaking thus, Let my beloved come into his Garden, together also with the end thereof, To eat his pleasant fruits.  

Awake, O North wind, and come thou South, etc.  
Awake) or arise, or raise up (thy self) thou North wind. He meaneth the North quarter, because it is cold and moist, as being far removed from the Sun, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit, evigilavit, transitive, excitavit vel suscitavit.  and this is spoken, as having regard to the daytime, and hot Country of the Land of Judea.  
And come thou South: This quarter is hot and dry, and both these winds are joined together; So that though the North and South winds be of contrary qualities, as cold, and hot, moist, and dry, yet are they both fitting for her estate, which sometime needeth sharp reproof, like the nipping North wind, and sometime sweet and gentle consolation, like unto the South wind, sweet, and cherishing. Now under these quarters, and by such an equal mixture of the winds, no doubt, but is meant such means whereby Christ doth refresh the Garden of his Church, to cleanse the air of it, and make it more fruitful; and withal by the contrary course of winds, purgeth the air, and giveth sometimes clear, and sometimes dropping seasons, as may serve most for the benefit of the Garden. Now that she may have the full benefit of these winds, she addeth,   

And blow upon my Garden.  
Blow, that is, even as it were by blasts or blowing from sundry quarters: work that which thou seest to be good and profitable for me. Blow upon my Garden, that is, cause the wind to blow upon me. It is the Lord that bringeth forth the winds out of his treasure, Psal. 135. 7. and speaketh unto them to blow. Hereby is signified the quickening efficacy of the spirit of Christ, as it is in Ezek. 37. 9 the Prophet was willed to Prophecy to the Wind, and say thereunto, Come from the four winds, O wind, and blow upon these slain, that they may live. And ag●ine the efficacy of the spirit of God is resembled by the wind in John 3. 8. So on the contrary, the restraining of God's spirit, let out by the Gospel, is signified by four Angels holding the four winds of the Earth, That the wind should not blow on the Earth, nor on the Sea, nor on any Tree, Revel. 7. 1. Now it is something dark in that the Church calleth it,   

My Garden.  
The Spouse doth not call it her Garden, as having any thing of herself; for whatsoever Ornaments, Flowers, Plants, etc. she hath, she hath them from Christ, but by reason of the nigh conjunction which is between Christ and his Church, she being flesh of his flesh, and bone of his bone, Ephes. 5. 30. yea, and the titles of the one and the other, being indifferently attributed to the one and the other, as where the Church is called by the name of Christ, 1 Cor. 12. 12. Now from the first part of the Church's prayer, Observe,  
First, from the comparison fetched from the wind, attributing sense to things without life, in general note.  
That Christ hath the command of all creatures. He calls for the winds out of his treasures when he pleases, and restraineth them again at his will. This drew the Disciples in admiration to say, What manner of man is this, that even the winds and the Seas obey him? Mat. 8. 27.  
Secondly, we see here, that Christ speaks to contrary winds, both in respect of their quality and quarters from whence they blow.  
Hence Note,  
That Christ can bring good things to his Church by contrary means.  
A cold nipping North wind, and a pleasant cherishing South wind, may both be suitable for the Garden of Christ. The Spouse may sometimes stand in need of purging, and sometimes of cherishing, from whence it is the spirit of God carries itself suitable to both conditions: and the Saints may be sure, that all the winds blow them good. Thus we have the Apostle testifying, That all things work together for good to us that love God, Rom. 8. 28. And that all things are ours, Paul, Apollo, Cephas, things present, and to come, life, death, etc. 1 Cor. 3. 21.  
Thirdly Observe,  
That the Spouse desires the heavenly breathing of Christ's spirit to come upon her. It is not the North wind, and the South wind which blow upon the Trees, and that are felt of our bodies, that are meant here, which blow upon these heavenly plants: but it is an heavenly breathing which she here requireth, even the inspiration of the spirit God, which is called the spirit of Sanctification, the spirit of adoption, etc. Now this Spirit of God may well be resembled to wind, and that in such respects as these.  
1. The nature of the wind is to blow where it listeth, John 3. 8. So the Spirit of the Lord blows freely, and opens the heart, pouring in abundance of grace: it doth awaken and draw forth all the affections to Christ.  
2. The wind is of a prevailing force, it beats down all before it: so the Spirit is mighty in operation, it brings down high Mountains and hills, that be exalted against Christ, and lays them level: no man can prevail against the spirit of God.  
3. A man receives his breath and life naturally from the air, a man cannot live without wind: no more can a regenerate man live without the spirit of God: for by the breathe of the spirit the soul of a Christian lives.  
4. The wind is of a cooling nature: so the spirit doth cool the hot distempers in the soul; allaying all unnatural heats, and bringeth the soul into a good frame and temper.  
5. The wind is of a cleansing nature, it purgeth the air and the water, and keepeth them from infections: So the spirit of God purgeth the heart from dead works, to serve the living God in newness of life.  
6. The wind hath a cherishing, and a fructifying force with it: so the Spirit quickeneth and cherisheth the soul, it makes the heart that was as a barren wilderness, to become a fruitful Garden.  
For these respects and the like, the sweet gale of the spirit is compared to wind. Hence it is, that the Spouse desireth that the winds may   

Blow upon his Garden.  
Hence Observe, Fourthly,  
That the Spouse always stands in need of the blowings of the Spirit. The Spouse hath no power to any thing naturally, but is very dead and dull, and therefore stands in need always to be quickened by the blowing of the spirit. All the beginnings of the work of God in us, growth, and ending, is from mere grace, and nothing else but grace. Therefore we must acknowledge all the actings of Christ's spirit in us: and though Solomon Observes, it will be hindrance to observe the winds, Eccles. 7. 4. yet here it will be our wisdom to observe the gales of the Spirit, and to be acted by it.  
Lastly Observe,  
That the Spouse is the Garden of Christ. The Prophet Isaiah showeth, That the Vineyard of the Lord of Epists is the house of Israel, and the men of Judah are his pleasant plants, Isa. 5. 7. God doth plant it, visit, protect, and water it, yea, he takes pleasure in his Spouse, as in his pleasant Garden. But I shall not stand on this point, because it was largely treated on in Verse 12. of this Chapter. But I shall proceed to the reason or ground of this request, which is as followeth.   

That the spices thereof may flow out.  
By Spices here are meant all manner of graces: and by flowing out, she meaneth continual abode and increase in the same, and that she may be more and more fruitful, that her fruits may ripen, and be abundant, for by the gracious gifts of the spirit, breathing upon the Spouse, her soul is refreshed and comforted, and all her graces do increase: so that we see to what end she desires the wind of the spirit to blow, that the spices thereof may flow out: for those good things in her would else lie dead, and bound up, unless the spirit let them out.  
Hence Observe, First,  
As it is the Spirit that must first quicken us, so it is the spirit that draws forth that life and grace that we have. It is the spirit that must first kindle the fire of the Spirit, life, and glory in our souls, and then increase the flame thereof. First, the wind of the spirit blows, than the spices of grace flow out.  
Secondly Note,  
That the goodness of the Saints must be an overflowing goodness. The graces of the Saints must abound, not only in themselves, but flow out to others: as it was said of John, he was a burning, and a shining light. The Spirit of God in his people is like the box of Ointment that Mary poured out, which perfumes all the whole house with its savour.  
A Christian never thinks he hath received enough of the spirit, unless it makes him to abound in himself, and flow out to others; unless it be always making new discoveries of God and Christ to the soul, and new revelations of the bosom of the Father, whereby the soul is refreshed, and the fragrancy of all his graces drawn out to his own comfort, and the good of others. As the Sun draws forth the fragrancy and sweetness that is in the flowers of the Earth, when it shines upon them; and as the wind doth convey those sweet smells unto us: so doth the spirit draw forth the savour of grace, and convey the smell thereof to our own souls and to others, whereby we come to have the benefit thereof. Thus far of the first part of her prayer, desiring the North and South wind to awake and blow upon his Garden, that the Spices thereof may flow out. In the next place we have the Spouses invitation of Christ to come into his Garden, with the end thereof, in these words.   

Let my Beloved come into his Garden, and eat his pleasant fruits.  
Let my beloved come, etc. In these words the Spouse desireth Christ's presence, meaning, that she would have him come and dwell in her, even as he had promised in the sixth Verse of this Chapter. Thus she invites Christ to come into her, as into his House or Temple, calling him Beloved, because the stream of her affections run towards him. Christ was (no question) in his Church before, but she desireth a farther manifestation of his presence, glory, and life in her.  
Hence Observe,  
That where there is the least appearance of Christ in the soul of any, there is further desire of Christ's presence and glory, to be manifested.  
The Spouse never thinks she is near enough her Beloved, until she come to the full enjoyment of him. They always wait for a farther revelation of the Lord from Heaven, and cry, Come Lord Jesus, come quickly, Revel. 22. 17. That is, come manifest thyself more and more in the revelation of thyself and glory. It is from the Spirit that we desire a greater measure of the Spirit, and it is from some discovery of Christ in us, that we desire a more perfect revelation of him.  
Now followeth the end and Reason wherefore the Spouse desireth Christ to come into his Garden, which is,   

To eat his pleasant fruits.  
The end of the Church's prayer is, that Christ might receive honour and glory, by that spirit of grace given out by him unto her, she would have Christ come in, and accept his own graces, which she calleth pleasant fruits; or fruits of his precious things. The word translated pleasant is of the pluarall number, and may be rendered sweetnesses, and may note unto us two things.  
First, The plenitude and fullness of grace in the Saints, they are full of sweet things, to wit, the graces of the Spirit.  
Secondly, It doth denote and set out the excellency of grace, it doth fare exceed in excellency all the glorious things in the world. Now is it not fit that Christ should eat the fruit of his own Vine, have comfort of his own garden, taste of his own fruits? The greatest delight that Christ hath in the world, is in the garden of his Church: therefore, that he might take a full delight therein, he makes it fruitful, stored with precious fruits, as growing from Plants, set by his own hand, relished of his own spirit, and so fitted for his taste.  
Hence Observe.  
That the Saints are made fruitful by the breathe in of Christ's spirit upon them.  
When the wind of the Spirit blows upon the garden of the soul, the graces of the Spirit, as sweet spices flow out in abundance. So that now the Spouse is not like Israel of old, an empty Vine, Hos. 10. 1. neither doth she bear Wild grapes, even grapes of gall, and bitter clusters, as in Isa. 5. 2. but she is filled with the fruits of righteousness, as the Apostle speaketh, Phil. 1. 11. And is fruitful in every good work, Col. 1. 10. And hath her fruit unto holiness, and the end everlasting life, Rom. 6. 22. The Spouse doth abound in fruitfulness, and her fruit doth exceed in the excellency thereof.  
Secondly Observe.  
That the fruits of the Spirit in the Saints, are very pleasing and acceptable unto Christ.  
They are called his pleasant fruits, as being those he takes much delight in. Christ cannot but delight in the graces of his own Spirit, with which, and for which he is to be honoured. The holy actions of the Saints are called fruits, Joh. 15. now fruits do not only signify an issuing from the root, but also pleasure and delight. The acceptation of those fruits, and the communication of farther grace, is signified by mutual supping together, Revel. 3. 20. Now we must know that the fruits springing from our natures, that relish of the old man, are not thus pleasing to Christ; but the fruits that proceed from the Spirit, or new man: such as these are acceptable, being perfumed with sweet odour, spoken of Rev. 8. 3. Christ besprinkles our persons, prayers, and praises with his own blood, and so makes them acceptable to God, Heb. 9 13.  
Thirdly, Observe.  
That the Spouse doth ascribe all her good things to be Christ's.  
His pleasant fruits, saith the Church, all these graces are his, the garden is his, the fruit is his, yea, and all the pleasantness and preciousness of the fruit his: so that as David said, Of thine own Lord I give thee, etc. so doth the Spouse ascribe whatever is good in her to be from Christ. The Apostle ascribes his spiritual life to Christ, Gal. 2. 20. I live (saith he) yet not I, but Christ lives in me: lest it might seem too high for the Apostle to say, I live, he doth as it were correct himself by saying, yet it is Christ liveth in me.  
Now upon the Church's request, for Christ to come into his garden, follows his gracious answer unto the Church's desire, being ready to fulfil the desire of them that fear him, in the next Verse: saying.    

VERS. 17.  I am come into my garden, my Sister, my Spouse, I have gathered my myrrh with my Spice, I have eaten my honeycomb with my honey; I have drunk my wine with my milk; eat O friends, drink, yea, drink abundantly O beloved. 
THe effect of the Church's prayer was, that Christ would accept from her the fruits of service, praise and thanksgiving. In this place he makes answer, wherein we may Observe.  
First, Christ's condescending to his Church's request, he is present in his garden, and perfometh those Offices she prayed for, I am come into my garden.  
Secondly, A sweet compellation given to the Church, My Sister, my Spouse.  
Thirdly, Christ declareth the works he doth, being come into his garden, receiveth the fruits, with acceptation to himself, I have gathered my myrrh with my Spices, I eat my honeycomb with my honey, I drank my wine with my milk. Then  
Fourthly, He inviteth others to the participation of this divine and magnificent banquet, in saying, Eat O friends, drink, yea drink abundantly, O beloved.  

I am come into my garden, etc.  
I am come, or, I have come: but the Hebrews often use the time passed for the time present, what is meant by garden, you have already heard in verse 12. and 16.  
Now here is the gracious answer of Christ, that his Church can no sooner pray for his presence, but he saith, I am come into my garden. Now God is said to come into his garden, when he manifests his presence there: so the Lord is said to come down to deliver his people out of Egypt, that is, by the manifesting of power and wisdom in their delivery, Exod. 3. 7, 8. and so the Lord is said to come down to see the Tower of Babel, Gen. 11. 5. that is, he came in a manifestation of his judgement upon it: So here when he saith, I am come into my garden, it is his manifesting of himself in grace and acceptation, to make sweet discoveries of himself, in the communication of all good things, in keeping of a heavenly banquet of divine dainties, wherein he expresses his own delight, and the comfort and blessing of the Spouse. Now in that these words are in answer to the prayer of the Church in the former verse;  
Observe.  
That God answers the desires of his own Spirit in his Saints.  
God doth sometimes hear, and answer the natural desires of men, that pray or cry to him as creatures, as the Ninivites, and the Children, and Beasts of that City: for out of his mercy and goodness, he makes his Sun to shine upon the just and unjust. How much more will he answer the voice of his own spirit, when it shall prepare the heart to pray, as it is in Psa. 10. 17. Thou hast heard the desire of the humble, thou wilt prepare their hearts, thou wilt make thine care to hear. So in Rom. 8. 26. The spirit helpeth our infirmities; for we know not what to pray for as we ought, but the Spirit itself maketh intercession for us, with groan that cannot be uttered: that is, we of ourselves know not what to ask, but the spirit reveals to us the will of God, by its sweet manifestation of God, which cannot so well be uttered by the flesh: and the Spirit maketh intercession according to the will of God, or according to God, (as the Greek hath it) and so ask, According to his will, he heareth us, 1 Joh. 5. 14.  
Again, In that Christ is thus ready to come into his garden, in a larger manifestation of love and grace then before, and that upon the Church's invitation.  
Hence observe, Secondly.  
That Christ doth more and more manifest himself to be present with his people, upon their desires after him.  
The Lord hath been always present with his people in some appearance or other: the Ark, Tabernacle, and Temple were all signs of his presence: but his glorious presence in the flesh of Christ did exceed all the former shadows: and after Christ's departure, he is present by the returns of his spirit, and this presence hath with it, life, light, comfort, strength and all. Thus the Lord doth reveal himself, from grace, to grace, from glory, to glory.  
Lastly, In that he saith, I am come into my garden, he declares how much delight he takes to appear in his Saints, and make his Tabernacle with men.  
Hence observe, Thirdly.  
That Christ taketh pleasure in manifesting of himself in his Saints.  
A man taketh much delight and pleasure in walking in his garden: so doth Christ in making out of his presence in his garden of the Church: we have many scriptures tending this way, as it is witten, The Lord loveth the gates of Zion, above all the inhabitants of Jacob, glorious things are spoken of thee, O thou City of God, Psal. 7. 8. 2. 3. And The Lord hath chosen Zion, and loved to dwell in it, this is my rest for ever, here will I dwell, for I have delight therein, Psal. 132. 13. 14. Again, Mount Zion lying Northward, is fair in situation, it is the joy of the whole earth, and the City of the great King, Psal. 48. 23. And, as God taketh delight there, so must men also, because God is there. David saith, He shall lead me into the paths of life, in his presence is fullness of joy, at his right hand is pleasure for evermore, Psal. 16. 11. Now followeth the description of the Church, and the sweet compellation which Christ giveth her.   

My Sister, my Spouse.  
Here is both affinity, and consanguinity, all the nearest bonds of relation, that may bind Christ and his Spouse fast together. This hath been spoken of already in the 9 verse of this Chapter, and therefore I shall not stand on it now: only thus much, this showeth the excellency of the Spouse, in that she is nearly related unto Christ, that she is his Sister by blood, (as I may so speak) having one nature, one Spirit, and one father; hence it is, Christ saith to his Disciples, I go to my Father, and to your Father, to my God and to your God, Joh. 20. 17. Christ became our Brother by incarnation, bone of our bone, and flesh of our flesh. And we are made his Brethren by adoption, having received of the same spirit with him, crying, Abba Father: Hence it is, he is not ashamed to call us Brethren, Heb. 2. For we are with him, made partakers of the divine nature, 2 Pet. 1. 4. And again, by marriage we are his Spouse, and that by gift of the Father, and also by his own consent: so that there is a sweet conjunction and union, a sweet intercourse of love and communion between Christ and the Spouse: so that by this mystical union, and sweet communion, Christ is to his Spouse a friend, a head, a Brother, and a Husband. So much for the compellation.  
Now followeth the actions of Christ, being come into his garden.   

I have gathered my myrrh with my Spice, I have eaten my honeycomb with my honey, I have drank my wine with my milk.  
The Spouse before entreated Christ to come into his garden, and eat his pleasant fruit: he accordingly comes in, even to her desire, and did not only feast on the Church's provision, but also brought more with him.   

I have gathered my myrrh with my Spice, etc.  
For myrrh, it was one of the chief spices (as you have heard) used in the composition of the sweet ointments, Exod. 30. 23. with such ointments they used to anoint their friends at feasts; this was more largely expounded in Ch. 1. verse 13.  
With my spice, that is, with my other spices, or aromatical fruits, meaning all the several fruits of the spirit, which are all sw●eaed by an influence from the Spirit: As in nature there is one common influence from heaven; but yet variety of flowers and sweet spices in their several kind, with a different kind of sweetness: so all graces have their original from a common influence of Christ's spirit, though they differ one from another, and are all accepted of God, from whence they come.   

I have eaten my honeycomb, etc.  
The word & doctrine of Christ, which flow from his Spirit, are likened to honey, and the honeycomb, to wine and milk, Psal. 19 11. and 119. 103. Isa. 5. 51. 1 Pet. 2. 2. for as milk and honey nourish and strengthen, and wine increaseth spirits: so the doctrine of the Gospel, the spirit of Christ, and the sense of his love, is far more comfortable and sweeter to the soul. Under these several sorts he meaneth still, the sweet, pleasant, and profitable fruits that the Church did yield unto him, declaring thereby, that he did most favourably accept his own graces in his Spouse, and that he was much delighted therewith, yea, more than any man is, or can be in gathering most sweet and smelling herbs and spices, or in eating honey, yea, though he eat it so greedily, that he do withal devour the comb, or in drinking the best wine and purest milk.  
Hence observe.  
First, That God accepts of his own graces in his Saints, and delights in them.  
God must needs accept of such graces that are his own, and delight in such services that come from love. God first accepts of Christ, and then of us, and what comes from us in him. The Apostle willeth us, To offer up ourselves a holy and acceptable sacrifice to God, Rom. 12. 1. God doth not only accept, but he delights in the graces of his Spouse; hence it is he comes with new supplies of grace, enlarging his love and benefits, as it is in Matth. 25. 29. To him that hath shall be given. And in Rev. 22. 12. I come, and my reward is with me. Christ never comes into the soul, but he brings rewards with him, of the increasings of those graces that were in the soul before. Thus we see that Christ upon the desire of the Spouse doth come unto her, with acceptation of the fruits of his own spirit in her, and with new increasings thereof.  
Secondly, Observe.  
That Christ doth accept of, delight in, and increase the least of his own graces in the Saints.  
All the graces of the Spouse, though never so little or small are accepted, not only her honey, but her honeycomb: not only her wine but her milk; her weak services as well as her strong, because the spirit flowing from Christ unto her, sweeteneth all. Christ doth extol his own grace, O woman! great is thy faith, Matth. 15. 28.  
Now followeth Christ's invitation of others unto this banquet, in these words.   

Eat O friends, drink, yea, drink abundantly, O Beloved.  
In these words Christ speaketh, as at a Feast, cheering up his friends, as partaker with him of all those divine graces, and fruits of the spirit before mentioned. Christ is the Master of this heavenly banquet, and it is he that here cheereth up his guests. It was the custom of the Jews to pour ointment on their guests, to show their welcome, and cheer them up: So Christ doth pour out the ointment of his grace and spirit, to welcome and cheer up his Saints, as appears in these words, Eat O friends, etc.  
Hence Observe.  
That there is a mutual feasting between Christ and his people.  
Christ provides a heavenly banquet of all spiritual dainties, Of fat things, and the marrow of fatness, wine, and wine on the Lees, Isa. 25. 6. and then calls his Saints (as his friends) to partake of those dainties. Christ is the fountain, streaming itself forth, to refresh the City of God.  
Secondly Observe.  
That Christ doth abundantly satisfy his people with all good things. Eat, yea, drink abundantly, etc. that is, be ye plenteously filled with my grace and spirit; no man goeth hungry from a feast: in Christ there is not only abundance, but a redundancy and overflowing of all good things; Christ is able, yea is willing to do for us fare more abundantly than we are able to think or speak, Ephes. 3. 20. Christ doth not bestow some small measure of grace, life, peace, etc. on his people, but he gives it in abundance. It followeth.   

O friends, O beloved!  
Christ out of the abundance of his affections doth multiply new titles for his Spouse, calling her, friend, and beloved. They that do his commandments, are his friends, Joh. 15. 14. Abraham is called the friend of God, Isa. 41. 8. friendship is the sweetness and strength of love, therefore he addeth, O beloved! so plentiful and kind hearted is the Lord, that he cannot keep his joy within himself, but stirreth up his friends and companions, to eat, and drink, and rejoice with him. Those good things, that neither eye hath seen, nor ear heard, that are above our reach to conceive of, are for those that love him, 1 Cor. 2. 9 Now in that Christ doth invite his Spouse to this heavenly banquet, by new Titles of love and friendship.  
Hence Observe.  
That there is sweet love and friendship, between Chaste and his Saints.  
All kinds of love and friendship, meet in Christ towards his Spouse, and so again, in the Spouse towards him, here is the friendship of all relations in the world, as of husband, brother, friend, etc. here is a free opening his bosom to the Saints, and they again opening of their hearts to him. Here's mutual delight in one another's good and happiness: Christ is much delighted in all the good and happiness of the Spouse, and she is as much delighted in the happiness and glory of Christ. So much for the fourth Chapter.     

CANTICLES. CHAP. V.  

VERS. 1, 2, 3, 4, 5, 6.  
I sleep, but my heart waketh: it is the 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.  
I have put off my Coat, how shall I put it on? I have washed my Feet, how shall I defile them?  
My Beloved put in his hand by the hole of the Door, and my bowels were moved for him.  
I risen 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.  
I opened to my Beloved, but my Beloved had withdrawn 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,  
The Watchmen that go about the City, found me, they smote me, they wounded me: the keepers of the walls took away the Veil from me.  
WE had in the former Chapter almost nothing but the praises and commendations which Christ giveth to his Church: so highly, and with so many speeches doth he magnify and extol her beauty and her glory and excellency. Here in this Chapter we have another manner of song, even an accusing, and a bewailing Song: for here she accuseth herself, and bewaileth her own unkindness and undutifullnesse, which she shown to her most kind and loving Spouse, reporting also the great affliction and calamity that came upon her by that means. And after all this, we have the means whereby she recovers herself again.  
In this Chapter observe two things.  
First, a complaint of the Spouse, which she maketh, accusing herself for some negligences towards her beloved, and this is contained in the six first Verses. Wherein also there are two especial matters delivered unto us.  
First, an open acknowledgement of her offence committed, Vers. 1, 2, 3, 4.  
Secondly, a recital of the miseries that fell upon her by means of her neglect, Vers. 5, 6.  
The second thing set forth unto us in this Chapter, is, a familiar parley had between the Spouse, and such as were her friends and acquaintance, who demanding some questions of her, the Church instructeth them concerning the state, dwelling, and mutual fellowship that is betwixt her and Christ. This matter beginneth at Vers. 7. and reacheth to the end of the Chapter. The questions with the answers thereto, concern two things.  
1. There is something demanded about Christ himself in Vers. 8. whereunto there is a large answer, beginning at the 9 Vers. and holdeth to the 15. wherein the Spouse doth set forth her beloved by many elegant expressions: the issue whereof was, that the daughters of Jerusalem became likewise enamoured with him, and therefore question the place of his abode: the question being contained in Vers. 16. and the answer in the two last verses: the occasion both of the one, and of the other, was that vehement charge that the Spouse giveth her friends, in the seaventh verse, both concerning Christ himself, and the place where they should find him.  
The first thing that offers itself to our consideration, is, the Church's complaint, accusing of herself, saying,  

I sleep, but my heart waketh, etc.  
Here is a description of the Church's temptation, which is worldly drowsiness and security, wherein to the godly sometimes fall. She had enjoyed a comfortable intercourse with Christ, but now she falleth into a deep temptation, from the strength and prevalency of corruption.  
Hence Observe in the general.  
That the Spouse is not always in one and the same temper. It was not long ago that the Spouse was in a sweet, lovely, gracious temper; and now on the sudden she falls into a fit of drowsiness and security. Thus it was with Abraham, sometimes strong in faith, and sometimes fearful, as when he denied his wife. David was sometimes full of confidence and boldness, triumphing in the Lord, saying, Whom shall I fear? And sometimes again, I shall one day fall by the hand of Saul. So Peter, sometimes confident, and again, sometimes overcome with fear. But to come to the words in particular.   

I sleep, but my heart waketh.  
The words contain,  

1. A Confession, I sleep.  
2. An acknowledgement, But my heart waketh.   
These words declare a twofold condition of the Spouse. The one is a sleepy, drowsy estate, which proceedeth from the flesh and unregenerate part: the other, a waking or watchful condition, which proceedeth from the spirit of Christ within her.  
I sleep, or I sleeping, as it is in the Original: these are the words of the Spouse, declaring what befell her in the night season while she slept. The sleep of the body is a deading and benuming of the outward senses, insomuch that it is the very image of death, and it is dangerous, because when man sleepeth, his enemy watcheth, as in the parable of the seed, When the husbandman slept, the envious man sowed Tares, Matth. 13. 25.  
Now we must consider here three things especially.  

1. What this sleep is.  
2. Whence it proceedeth.  
3. What the effects thereof be.   
1. We cannot understand this of a bodily or natural sleep; for the Spouse is considered according to her heavenly and spiritual birth, and therefore must needs be meant of a spiritual slumber, even a drowsiness in the heart and mind, touching Heavenly things.  
2. As natural sleep proceedeth from weariness, and want of spirits, or from sloathfullnesse and want of exercise: so spiritual sleep ariseth from want of exercise in spiritual things, and from a spiritual weariness that comes from the too much expense of the strength of the soul upon matters of the world. So that spiritual slumber is from the fleshly part, and the remnants of the old man remaining in the godly. The flesh (saith the Apostle) lusteth against the spirit, and the spirit is against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would, Gal. 5. 17. When the flesh doth much prevail, than there is a damping of the spiritual graces, even as it were a slumber that falleth upon the mind.  
3. The effects of sleep is deadness and darkness; men when they sleep love to be in the dark: there is also a cessation of joy and delight, of all activity and the like: so in a Christians spiritual sleep, faith hath not its full and lively operation, love showeth not her zeal and heat, the joy and activity of the soul is much decayed, etc.  
Now though sleep be often meant in Scripture in a good sense, for the repose and rest that the Saints have in God, Psal. 3. 5. & Psal. 4. 8. yet here, and in many other places, it signifieth neglect of holiness, and spiritual security and drowsiness; as in Isa. 56. 10. & Rom. 13. 11. 1 Thess. 5. 6, 7. This sleep proceedeth from affliction, or weariness, as in Luke 22. 45. Isa. 5. 27. The Spouse having eaten, and drank largely of Christ's dainties, gins to be negligent, being pressed thereunto by the remnants of the flesh, she gave place to this carnal ease and drowsiness.  
Hence Observe,  
First, That the Spouse of Christ is ingenuous to lay open her own defects. We have large examples of this in David, and Paul with many other eminent persons in Scripture. Herein the Saints yield unto God his chief prerogatives, as the honour of his power and authority over us; his wisdom in knowing our secrets, and his mercy in sparing of us, and the like.  
Secondly Observe,  
That the Spouse of Christ may sometimes fall into a spiritual languor. Sometimes weakness and drowsiness may overtake the most eminent Saints; as Solomon, David, Peter, and the rest. The flesh that is always opposed to the spirit, may sometimes for a season prevail, as to sleepiness and distemper. And this the Apostle testifieth in Rom. 7. 14. when he saith, The Law is spiritual, but I am carnal, sold under sin. That is, the Law requires a heavenly life and disposition: But I am carnal, in part, or in regard of the remainders of flesh that are in me: so that the godly themselves in respect of some weakness that is yet remaining in them, may be called carnal: sold under sin, not willingly, but as one that is yet detained, though his ransom be paid.  
But we must note here, that the Spouse was not in such a dead sleep, as that she was without any life or stirring at all; though there be flesh opposing the spirit, yet there is spirit opposing the flesh; and therefore she doth not only confess her defect, but also acknowledge her life and excellency, by adding,   

But my heart waketh.  
My heart waketh) or watcheth: that is, is lively and active still: meaning thereby, that howsoever she was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit, excitatus fuit.  overtaken in the outward man, or corruption of flesh, and of the members thereof, yet she could not but in her heart and spiritual affections, think upon her head and Spouse.  
The heart is taken for the whole soul, for the understanding, will, men ory, and affections: so it includeth all the powers of the soul. The Apostle calleth it the inward man, the spirit, or regenerate man, opposed to the flesh or outward man, Rom. 2. 28, 29. This flesh and spirit lusteth one against another, even in the Saints, as the Apostle saith, Gal. 5. 17. And when the spirit is willing the flesh is weak, Mat. 26. 41. So then, in that the Spouse saith, My heart waketh, it signified, that though she had given herself to fleshly case and security, yet her heart and spirit was otherwise disposed. The heart is the last part which liveth and moveth in the body, and in it life and sense first beginneth, and therefore it is the most principal part, it is like Primum mobile inter sphaeras, the first sphere celestial which is moved, and by it others are moved: It is like the Sun among the Planets, which by its lustre giveth light unto the rest: it is like the Centre from which the lines are first defixed and derived from it to the circumference, all the lines being deducted are of equal distance. But here by the heart is not understood the substance, but the quality of the heart; where David saith, Create in me a new heart, Psal. 51. 10. We must not understand it of the substance, for that is still the same, but the quality of the heart, with its integrity. But now the Church maketh a difference between herself and her heart, as if herself and her heart were not the same, where she saith, I sleep, she speaketh in the person of her outward man, of the flesh, not of the spirit: but where she speaketh of her heart she speaketh of her inward man, there was readiness of spirit.  
Hence Observe. First,  
That there is an antithesis or contrariety between the flesh and the spirit, in the Saints. The Saints have a fleshly backwardness, but there is still a readiness of spirit, but the outward man, which is flesh, perisheth, but the inward man that is spirit, is renewed day by day. So the Apostle comparing himself with himself is not himself, where he saith, I am carnal, sold under sin: for in me, (that is in my flesh) there dwelleth no good, but I allow not that which I do. I find a law in my members rebelling against the law of my mind. There the flesh sleepeth, But to will is present with me, and I delight in the Law of God, there is the inward man, or the spirit waking. Secondly Observe,  
That the Saints cannot fall from grace. Though they sleep, yet their heart is awake. The work of the new birth, or Spirit, can never be quite put out, or extinguished. The Saints may many times fall into great security, but yet the heart waketh, there remaineth somewhat within, the sleep is not deadly. The Prophet Isaiah speaking of the Church and Saints of God, saith, It shall be as a Tree, as an Oak, whose substance is in them when they cast their leaves, Isa. 6. 13. This is also testified by the Apostle John, where he saith, Whosoever is borne of God, sinneth not, for his seed remaineth in him, neither can he sin, because he is borne of God, 1 John 3. 9 So that here is still life in the root, The seed remains in them; from whence it is, that when the Spouse sleepeth, her heart waketh: and from hence it is, that she cannot lose the work of God in her, that she is borne of God, who is immortal and unchangeable. And it is written, Every branch that beareth fruit, he purgeth, that it may bear more fruit, John 15. No fruitful branch shall be cut off.  
Thirdly Observe,  
That the Saints should as well acknowledge that which is good, as that which is evil in their spirits. It is common with some Christians to be ever complaining of that evil they see in themselves, but very seldom acknowledge any of that good they have received: whereas we ought to acknowledge all the good we have received, to the praise of the giver.  
Fourthly Observe,  
That a Christian is what he is in spirit. A believer is not to value himself  to what he is in the outward man, or in the flesh, but as he is in the inward man, or spirit. So the Church values herself by the disposition and temper of her spirit. My heart waketh, thus hath the Spouse in few words set forth her estate, according to flesh and spirit: and now she setteth forth in the next place the great care and love of Christ, who seeketh to awake, and to raise her out of this dangerous sleep, in these words.   

It is the 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.  
In the former part of the verse we heard of the Church's security of the flesh, where she saith, I sleep, and yet she was not in such a dead sleep but her heart awoke, her delight in Christ was not utterly lost. It was like the sleep of the wise Virgins, which slumbered as well as the foolish virgins, yet had their Lamps trimmed, and Oil in them, which the foolish had not. Now Christ cometh to her to awake her by knocking: she notwithstanding her drowsiness was sensible of all his sweet words and allurements, whereby he pressed her to open unto him, saying, Open to me my Sister, my love, my Dove, my undefiled, which is set forth by the sufferings of Christ in waiting for her return, For my head is filled with dew, and my locks with the drops of the night. All which aggravates her negligence, and his patience in waiting for admission into her heart by his spirit.  
In the words observe two things.  

1. The Churches discerning of Christ's voice.  
2. Christ's carriage towards his Church.   
First, the Churches discerning of Christ's voice, set down in these words, It is the voice of my beloved.  
Secondly, we have Christ's carriage towards his Church; which is amplified.  

1. By a friendly compellation, My Love, my Dove, my undefiled.  
2. By his action, He knocks, etc.  
3. By his suffering unworthy things for her sake, For my head is filled with dew, and my locks with the drops of the night.    

It is the voice of my beloved that knocks, etc.  
Christ useth good means to awaken his Spouse, and to raise her up from that carnal security she was in, and therefore he calleth her by his voice, and he no sooner speaks, but she heareth it, saying, It is the voice of my beloved, etc. She speaks as if it were one that being waked out of sleep and slumber, should say, that it was such, or such a one, that called, or spoke. Many being so well acquainted with men, that they can certainly, as it were, discern them by their words.  
Hence Observe.  
That the Saints may discern Christ's voice, even in a sleepy condition. Here the Spouse, though she was sleepy and drowsy, yet her heart was so far awake, that she discerned Christ's voice. Christ's Sheep are said, To hear Christ's voice, John 10. And to taste words by the ear, as it is said, Job 12. 11. they have a spiritual taste and relish with them. The voice of Christ is spirit and life, and hath in it, a self-discovering property, it carries along with it, it's own evidence: it hath such majesty and power, such evidence and life in it, that the Spouse cannot but hear and discern it, even in a sleepy and slumbering temper.  
Secondly Observe,  
That no temptation that befalls the Spouse can separate her affections from Christ. She acknowledges Christ to be her Beloved still, there remained so much conjugal amity and friendship, though she was untoward, sleepy, and drowsy, that with a Spouse-like affection she saith, It is the voice of my beloved. So that take a Saint at the worst condition, when he is a sleep, he loves Christ, and let's out the streams of his affections towards him. Thus much for the Churches taking notice of Christ's voice: we come to Christ's carriage towards her, which is set forth, first, by his action, He knocketh, etc.   

It is the voice of my beloved that knocketh, saying, open 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit, impetum fecit. The Septuagis. turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge●, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso.  unto me, etc.  
That knocketh, or, that beateth: the word in the Hebrew signifies to knock, or beat vehemently, to be very earnest, or provoking. In general, it is taken for any knocking, but here, for knocking at the door. This doth intimate Christ's earnestness for an entrance, to come in and awake his Spouse. And thus Christ is said to knock at the door of the Church of Laodicea, Revel. 3. 19, 20. Christ hath several kinds of knockings, as that of his word, his mercy, his Spirit, and sometimes his Rod, Mic. 6. 9 yea, all the means that Christ useth to draw us nearer to himself, as his works, spirit, word, and the conscience too, these are the knockings of Christ at our hearts. Now Christ doth not only knock, but he is most earnest for an entrance, saying,   

Open unto me.  
Here the heart is compared to the gates or doors of a City; for as in Cities, the strength of the City is in the gates, there was their seats of justice in those days, and there was Munition stored up for war, so that open the gates to an enemy, and you give him all. So when Christ hath the heart, he hath the whole man. The heart is the way of entrance of God into the soul, or into the whole man, and hence it is said, The Lord opened the heart of Lydia, Acts 16. 14. That was it, at which Christ knocked. When God bestoweth his blessings on us, he is said to open doors unto us, as in Psa. 78. 23, 24. & in Isa. 45. 1, 2, 3. The Apostle calleth the grace of ministry, The door of utterance, Col. 4. 3. So when we yield unto Christ, and his Spirit, and accept of his grace, and the like, it is to open the door unto him, as in Revel. 3. 20. Now the knockings of Christ show how earnest he is of entrance into his Spouse, saying open unto me, etc.  
Hence Observe,  
That Christ desires a nearer and nearer fellowship with his Spouse.  
Hence it is, that he knocks for a farther entrance and communion, he had communion before, but he comes to renew and enlarge it. Christ doth not delight in strangeness, but makes forth abundance of love to the souls of his Saints, that so he might have a further entrance into their hearts and affections. You know what he says to the Church of Laodicea, Revel. 3. 20. Behold I stand at the door and knock. So here, It is the voice of my beloved that knocketh, etc.  
But some may object, Christ hath power to open to himself, why doth he stand knocking, man hath no power to open of himself, etc.  
The answer is.  
First, Here Christ speaks to the Spouse, that had the spirit of God, by which she could open to her beloved: for the Saints are first acted by the Spirit, and then they act by it, not in their own power; but in the power of the spirit. But  
Secondly, When Christ comes for an entrance at conversion: then there goes a power, that shall open: for his knockings are effectual: his words are operative words, such as was in the creation, Let there be light, and there was light, Genes. 1. 3. And such wherewith he raised Lazarus, saying, Come forth of the grave, etc. Joh 11. 43. So Christ by his Spirit,  his words with majesty, and power, his words are spirit and life, and when he speaks effectually, he opens and unlocks the heart with the power of his voice.  
Now followeth the particular compellations, which are as so many motives Christ useth to move and stir the affections of his Spouse.   

Open to me my Sister my love, my dove, my undefiled.  
These things are spoken after the manner of earthly lovers, who come in the night season some times to visit their friends, and provoke them as it were by fair speeches, to open unto them when they knock, to which end Christ useth these alluring titles, saying, My Sister, my Love, etc.   

My Sister.  
Christ is our elder Brother, and the first borne of many Brethren, and what nearer bond of consanguinity, than a Sister? So that whatsoever is strong in any bond, Christ knits us to him by it: and therefore styles himself in all the sweetest relations, to show that he hath the love of all relations towards his Spouse. Will a Sister shut a Brother out of doors, and that when a Brother comes to visit her, and to show kindness unto her? Thus Christ comes to make out his love unto us, calling us by the name of Sister. See this more expounded in Chap. 4. 9   

My love.  
Christ loves all his creatures with a general love, and lets the beams of his goodness scatter out to them, because there is some beams of his excellency in every creature; but his Spouse is his beloved in a more peculiar and eminent way then any other: and though the beams of his general love, are scattered out to all his creatures, yet his especial love is united and fixed only upon his Church. See this more largely opened in Chap. 1. 9 Christ cannot but love what he sees of himself in us, he loves his own Image. It followeth.   

My Dove.  
The Church is resembled to a Dove, in respect of the disposition that is or should be in her, resembling that creature. A Dove is of a meek disposition, without guile, faithful to her Mate, and of neat and cleanly feeding, and the like. So the Saints are called The meek of the earth, Zeph. 2. 1. 2. And are accounted to be without fraud, or duplicity in the soul, Jam. 1. 8. They are faithful and follow the Lamb, whithersoever he goeth, they have not defiled themselves with women, Revel. 14. 4. And they feed upon Christ, and spiritual things. In these, and many more things, there is an apt resemblance betwixt a Christian and a Dove. But this hath been largely spoken of in Chap. 2. 14.   

My undefiled.  
Some read it my per sect one. The Hebrew word signifies most properly, and most commonly perfect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer, perfectus corpore vel animo, absolutus, completus, consume matus. Graecis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and sound, of a religious, honest, and simple disposition, without guile or wickedness. The Greeks' translate it unfeigned. This word undefiled is an expression of Christ, which he applies to his Church. But now in this expression we are to consider Christ and his Spouse one: the Spouse having the field, she hath the Pearl also: having Christ, she hath his righteousness and perfection: so the Spouse is perfect and complete in her head, there being a near conjunction between the head and the Members. Again, the spouse is undefiled in respect of that disposition in her, which tends to perfection: and Christ respects her according to what she shall be in her perfection and glory.  
Now in that Christ comes thus to awak his Church and by such sweet words to persuade her, alleging the unity of her nature, which is, she is his Sister, her fellowship with him, she is his love; her chastity, she is his Dove, her sincerity, she is his undefiled: and all these sweet words are to melt the heart of the Spouse.  
Hence Observe.  
That Christ useth all the sweetest words and actions in drawing his Spouse near to himself.  
Here he useth (as it were) all heavenly Rhetoric; to persuade and move the affections of the Spouse. Thus Christ draws his Spouse by the bands of love, calling of her by the name of love, Dove, undefiled: making out his love to her in the sweetest Titles, and terms of relation; yea, notwithstanding her infirmity and drowsiness (before mentioned) she is highly esteemed of him, he imputes not her sins unto her, but looks upon her graces, which he hath endued her withal, as if she were perfect and undefiled.  
It followeth.   

For my head is filled with dew, and my locks with the drops of the night.  
In these words we have declared the patience and sufferings of Christ, which he under went, in waiting for the return of his Spouse. The reason why he would have the door opened, and be let in is, because he had refused no hardship or incommodity, but undertook all for the good of his Spouse, as appears, in that he saith:   

For my head is full of dew, etc.  
The head of Christ being filled with dew, seemeth to mean his manifold troubles and calamities which he suffered for her sake, which sufferings of his are of two sorts: In himself, in his people: In his own person, what did he endure? how hide he undergo the contradictions of sinners, while he was upon earth? and at his death, his head was not only filled with drops of dew, but also with drops of blood, besides the anguish of his Spirit, by losing the sense of his father's love. And than what he suffers in his Members, who are often Troubled on every side, perplexed, persecuted, cast down, always bearing about in body, the dying of the Lord Jesus, etc. 2 Cor. 4. 3, 9, 10. Thus Christ cometh in the dark night to awake his Spouse, and communicate good things unto her: the cold dews of the night, especially in those hot Countries, were neither good nor wholesome for the people.  
It's added.   

And my locks with the drops of the night.  
Christ being described as a Nazarite, whose head might not be shaved, is said to have the cold drops of the night upon his head. Drops signify afflictions and troubles, Amos 6. 11. Some understand here by the dew and rain, the spiritual blessing wherewith Christ doth enrich his Church, as he promised (in Hos. 14. 5.) to be, as dew upon Israel, etc. But I rather understand by the dew, and drops, the sufferings of Christ, as aforesaid, noting chief one thing, viz. that Christ stood as a watchman, and that not one night, but many, waiting to have entrance, and could have none, and yet stands it out, until the drops of the night fall upon his locks.  
Hence observe.  
That Christ doth exercise abundance of patience in bringing home people to himself.  
How patiented hath Christ been towards many of us, in waiting for our conversion? And how long doth he wait for the giving up our souls to him. It is said, That Christ by his spirit preached in the days of Noah, to the souls now in prison, 1 Pet. 3. 19 He waited then a hundred and twenty years, upon the old world. Now mark how unkind and undutiful the Spouse shown herself; for she doth ingeniously confess against herself; she was warm in the bed of security, and carnal ease, she was very loath to arise out of it, therefore she maketh these excuses.    

VERS. 2.  I have put off my Coat, how shall I put it on? I have washed my feet, how shall I defile them. 
THe Spouse doth here acknowledge, that notwithstanding all the former sweet drawings of Christ, yet she draws back, and that upon some ground of pretence, I have put off my coat, how shall I put it on, etc. As if she had said; I have put off my garments and apparel, and am ready as it were to go to bed, and therefore, how should I put it on? there is no reason I should do so now. I havi washed my feet, how shall I defile them? I will not come upon the foul ground to defile my feet, that I have so cleansed, neither● is there any reason, seeing they are clean already, that they should be defiled again. Both the similitudes tend to one purpose, viz. to express the denial of the Spouse in opening to Christ, and to let him in, for even as they that be undressed are loath to put on their  again till the morning, that they must needs rise, and as they that have washed their feet, are unwilling to foul them, and many times allege these things for excuses, that so they may with the more safety neglect their duties: even so doth the Spouse here. 'tis a metaphor taken from those that are gone to bed, and are loath to rise for any man's pleasure, and the meaning may be this, that she had now shaken off many fears and troubles; she was free from perfecution, and delivered from many afflictions and miseries formerly endured; she had now thrown off these things, as one going to bed doth his garments; she had washed them off, as in the Eastern countries, travellers were wont to wash off the soil of their feet, when they went to their rest, and she was now in the bed of fleshly ease, and worldly contentment, loath to disrest herself, loath to rise and be pinched with cold again, loath to set her feet into the dirt of former sufferings, though in her heart she preferred Christ above all; yet so sweet were those earthly accommodations, that she would rather forbear intercourse with him for a while, then lose her share in those fleshly enjoyments. Hence she faith, how shall I put it on? that is, I cannot put it on, without trouble and reluctation of my flesh. The like phrase God used in Hos. 11. 8. How shall I give thee up, Ephraim, etc. how shall I make thee as Admah, etc. that is, I cannot destroy thee, as I did other Cities, that rebelled against me, such is my commiseration and p●rtic towards thee. Now such are the worthless excuses, that our flesh doth allege, the time is unseasonable, the night is cold, the weather wet, so that we cannot arise to entetaine Christ without much trouble and reluctition of the flesh.  
Those that understand by putting off her garments, the renouncing of the old man, and by washing of her feet, the sanctification of her affections, are much mistaken, for the more she had of either the one or the other, the nearer she was to Christ, and the more soon she might have entertained him; but the true natural sense is as before. In sum, she meaneth, that she reasoned to and fro in her heart, and that her faith did greatly waver, yea, that her own weakness did so fare prevail with her, as not only to think, but to say, that she could not without some pain of clothing herself again, or without some hurt by the cold, if she came without her apparel, or without some discommodity of fowling her fair feet, as she thought, rise up, and to open the doors, and let Christ in: yea, unwise, as she was, she more esteemed so small a discommodity, in doing and executing of her duty, than the unspeakable pleasures she might have had by Christ, who willingly for her sake, had taken upon him many inconveniencies, and sufferings.  
Hence Observe.  
That a great hindrance of our communion with Christ is, the false pretences, reasons, and excuses of the flesh.  
The flesh never wants excuses and pretences, there was never any sinful course, but the flesh would seem to justify it by one reason or other. Thus the friend answereth (in Luke 11. 7.) Trouble me not, the door is now shut, and my Children are now with me in bed, I cannot rise and give thee. Therefore as it is good to know the truths of God, as they are revealed in Jesus, so it is also to know the falseness and deceitfulness of our own fleshly and carnal spirits, they are both mysteries almost alike, hard to be known. It is true, God made man right, but since the fall he hath sought out many inventions. Carnal wit serves the carnal will, and carnal lusts never want an advocate to plead for them, namely, carnal reason. There is a Lion in the way (saith the sluggard) a Lion is in the streets, Prov. 26. 3. And the sluggard will not plough by reason of the cold, Prov. 20. 4. So the people that dwelled in their seiled houses, said, The time is not come that the Lords house should be built, Hag. 1. 4. Such kind of shifting there is in lost man, since the fall, having lost the image of God in holy wisdom and knowledge. Corrupt courses never want fleshly excuses. Hence it is, Paul saith, I consulted not with flesh and blood, that is, he consulted not with the reasonings of the flesh, and the carnal will, but was obedient to the heavenly revelation. Thus Peter consulted with the flesh, when he counselled Christ, saying, Master pity thyself. Now therefore we should arm ourselves with resolution, and say with Christ, Get thee behind me Satan, etc. Mat. 16. 23. And with Paul, when he saith, We are no more debtors to the flesh, etc. Rom. 8. as if he had said, we own nothing to the flesh, as to yield obedience and subjection unto it.  
But we shall now see in the next Verse, what becomes of all those excuses, and backwardness of the Spouse, whereby she delays and puts off Christ.   

VERS. 3, 4.  
My beloved put in his hand by the hole of the door, and my bowels were moved for him.  
I risen to open to my beloved, etc.  
IN these and the 3. following Verses, we have the issue of the Spouses negligence, that Christ absented and withdrew himself. There are three things set down of what befell the Spouse.  
1. Christ's withdrawing of himself, he leaveth her for a time to herself, and to her own ways; but it is said, My beloved put in his hand by the hole of the door. Christ did not wholly leave his Spouse though he did withdraw: and therefore,  
2. We have Christ's gracious dealing with her, not wholly withdrawing himself, but puts his finger into the hole of the door, and thereby leaves some sweetness behind him before his departure, So that her hands dropped down Myrrh, etc.  
3. The success of Christ's departure, and withdrawing of himself, Her bowels were moved in her, which were hard before, whereupon she opens to her beloved, as now being willing to receive him, but he is not at her call ready to be found, he was gone and passed, not indeed, but according to her sense and feeling, and that only for a time. After this, like one that falleth into a swoone, she is void of inward comfort, and sense of Christ's presence, where she saith, My soul failed when he spoke, that is, when I remembered the words which he did speak.  
And lastly, she cannot find her beloved, she than inquires of the Watchmen of the City, but she receiveth no comfort from them, but they are like Jobs friends, of whom it is said, Cold comforters are you all, Job 16. 2. for they wound her conscience, and disgracefully use her, where it is said, They took away her Veil from her. So in her present apprehension, she passeth all means of recovery, yet in the following verses, she doth recover herself again, because Christ left her not wholly, but leaves some of his sweetness behind him before he departed from her.  
My beloved put in his hand by the hole of the door.  
The Spouse is no sooner fallen into this spiritual languor and drowsiness, making excuses for her sloth and security, but Christ comes to rouse her up, and that first by withdrawing himself after a sort from her, but yet he will first leave that behind him, that shall both raise her up to seek after him, and support her in her afflictions. My beloved put in his hand by the hole of the door, etc.  
My beloved put in) or, (as it is in the Hebrew) sent his hand, or, put it forth: the putting forth of the hand 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misit, emi sit, demisis, in misit.  usually signifies the effecting of some work; as in Gen. 3. 22. & 12. 10. Hereby is noted, that Christ had some enterprise on the Spouse, he was not willing she should be at ease in her fleshly and carnal condition.  
His hand, that is, his spirit, by which he moved upon her, by which he went to awake her. For as the finger of God (in Luke 11. 20.) meaneth the Spirit of God, so doth his Hand. Hence it is said, that when the Spirit of the Lord went out with the ministry of the Disciples, The hand of the Lord was with them, and a great number believed, and turned to the Lord, Acts 11. 19 So in that it is said, Christ put in his hand it's meant, he did inwardly move upon her heart, by the sweet and secret operation of his glorious Spirit.  
In at the hole) or, down by the hole, towit, of the door, as it's added in our Translation. The similitude is taken from hence, when a door is locked, yet there is a keyhole at which one may put in his hand, or look in, and so here, when the hearts of the faithful be after a sort locked up, and Christ standeth at the door of the heart, and calleth, and knocketh, yet they do not open unto him, but make excuses, he findeth some little entrance or hole, as through the door, to put in his hand of spirit, to touch the inward parts of the heart; that so he might leave some print of his fingers before he did departed.  
Hence Observe,  
That Christ never leaves his Spouse so, but that he leaves some prints of his spirit and grace behind him, upon her soul. Hence it is, the soul doth so linger after him, when he hath withdrawn himself, and never rests until it finds him again. There is never a final desertion, as we see here. Christ puts his hand in at the door, he leaves some inward workings of his gracious spirit, to quicken the soul to seek after him, and also to support it in its affliction. Christ stands at the door, and leaves Myrrh behind him, something in the heart that causeth a restless longing after Christ, as appears by that which followeth this touch of his Spirit.  

And my bowels were moved for him.  
Some read the words thus, My heart was affectioned toward him. Master Ainsworth thus, My bowels made a troubled noise, or sounded within me. Whereby is meant, that all the inward affections and powers of the mind, are moved with grief and sorrow. Now she is grieved and displeased with herself, now she lamenteth her own folly, that she was so undutiful towards her beloved, now her heart is again wrapped with love of him, now she will entertain him. Hereby is signified then all her disquietness and sorrow of heart for her beloved, whom she had so neglected, and put from her, when he desired to come in. Thus the Prophet declares his sorrow, by saying, My bowels, my bowels, I am pained at my very heart, my heart maketh a noise, I cannot hold my peace, Jer. 4. 19 And so God himself, in pity of Ephraim's calamity, faith, My bowels sounded (or were troubled) for him, I will surely have mercy on him, saith the Lord, Jer. 31. 20. So here, the Spouse, by the sounding of her bowels, showeth the grief and sorrow of her heart, her mourning and languishing after her beloved.  
Hence Observe,  
First, That the power of Christ's Spirit makes a great change in those into whom it comes. Behold here the power of the Spirit, what an alteration it makes in men, how far it changeth them from that which they were before: down goeth the power of the flesh where it cometh. An example of it you may see in the Apostles of Christ: how weak and how fearful were they at Christ's sufferings, but after the holy Ghost came down upon them in the day of Pentecost, of a company of weak and trembling Lambs, they became so many mighty Lions, they feared not the whole world. So it is with all Saints, they be heavy, and lumpish and dull, when the flesh hath the stroke, and beareth the sway, every small impediment is a hindrance, and ministereth some excuse to keep them back, and the excuses seem also to be reasonable, but when the touch of the holy Spirit cometh, that Christ put in his hand at the hole of the door, than there is a quickness, a life and moving, than nothing can let, but they will seek Christ. It is a wonderful change and alteration that the Lord makes in man, when he putteth down the flesh, and reigneth himself by the power of his Spirit. We remain dull, slow, fearful, weak and negligent, because we rest in our own power so much, and in the power of the spirit so little.  
Object. But some will say, Doth not Christ dwell always in the hearts of his people? How then is it said that Christ knocketh to have them open unto him, and let him in, and they make excuses to put him off? Or how is it then that he toucheth them with his spirit now, which they had before?  
Answ. We must note, that there be degrees of the measure of the gifts of the Spirit. The Apostles had the spirit before Christ's ascension, but not in that measure as afterward: so also Christ dwelleth in all the Saints, even in those that have the least spark of true light, but he knoketh to have them open the doors of their hearts wider, and to receive him after a more full manner. And thus we have the Psalmist, saying, Lift up your heads ye gates, and be ye lift up ye everlasting does, and the King of glory shall come in, Psal. 24. we must set our hearts wide open, that Christ may come in, and reign over us, and wholly sway us by the Sceptre of his Spirit.  
Secondly Observe,  
That Christ never so deserts his Spouse, but leaves something behind him which makes her sensible of his absence, and restless in her desires after him. Hence the Spouse is troubled in spirit, sorrow and calamity presently fell upon her, when she faith, My bowels were moved for him. That is, my heart was affectioned towards him, all my inward affections and powers of my mind were moved with grief and sorrow, I was restless in my spirit after him, nothing in the world would content me but the enjoyment of my beloved, and communion with him, whom once I enjoyed with unspeakable delight. These, and such like affections was the Spouse moved withal. The Spouse is not only affected inwardly in her mind, but she is also stirred up to seek after her beloved, as appears in the following verse.    

VERS. 4.  I risen to open to my beloved, and my hands dropped with Myrrh, and my fingers with sweet smelling Myrrh, upon the handles of the lock. 
THe Spouse stayeth not in bare motions of the mind (as many have some touch off, but they vanish again) but she ariseth to open the door unto her beloved: it is not now grievous to her to put on her Coat, and to put her feet into the dirt, being quickened by the Spirit of Christ.  
In this Verse we have,  
First, a gracious action of the Spouse, she ariseth to open to her beloved.  
Secondly, the grace that followeth this action, her fingers drop pure Myrrh, etc.  
I risen up to open, etc. or, I myself risen up. She is no more negligent and sluggish, but active and stirring to open to her beloved: she acts now, because she is acted by the Spirit of Christ.  
Hence Observe,  
That the Saints are very active for Christ, when they act in the power of the Spirit. It's like the Spouse had much stirring with flesh and blood before, but she was never able to arise and open to her beloved, till she moved in the strength of the Spirit of Christ. Christ tells his Disciples, The flesh is weak, but the spirit is (strong) and willing. Nothing but the power of the spirit can make us open our hearts wide for Christ the King of glory to come in. In the next words she magnifieth the graces of her beloved, saying,  

And my hands dropped with Myrrh, and my fingers with sweet smelling Myrrh, upon the handles of the lock.  
She could touch nothing with her hands, nor lay her fingers upon nothing, where he had put in his hand, but all did drop with Myrrh, even with pure Myrrh: for her meaning is this, that her beloved did but put in his hand, and yet he had left even by his touch, such abundance of sweet graces, that wheresoever she toucheth, her hands drop with the same.  
My hands dropped Myrrh, or, the Oil of Myrrh, which distilleth out of the Myrrh tree. What Myrrh is, hath been showed before in Chap. 1. 13. She meaneth, that Christ left such a plentiful and pleasant smell behind him, that even she coming after his departure, had such abundance of it, as if she had such store of Myrrh, as would have made her hands to drop.  
And my fingers with sweet smelling Myrrh, or, passing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit.  myrrh, that is, thin and pure myrrh, that is, more fragrant and sweet: by this passing or pure myrrh, is commended the excellency of Christ's graces, as that before the abundance of them. This seems to denote the sweet odour of her services, that her longing and seeking after her beloved was acceptable with the Lord, and of sweet smell in his nostrils; for by her hands we may understand her holy actions, anointed with the oil of myrrh, that is, the spirit of Christ, as the holy in the Sanctuary was made of pure myrrh, which did presigure the same, Exod. 30. 23. or we may understand it of the grace of Christ, which he left behind him, as a sweet odour, to draw her to himself, when he put in his hand at the hole of the door, which she is now sensible of.  
Upon the handles of the lock, that is, those fleshly locks or bars, which kept out Christ from entering, which are now beaten down by the power of the spirit, and of those divine anointings of Christ, her heart being anointed by Christ, all those bars of opposition, that the flesh with all its reason and wisdom, are now beaten down and subdued: so that Christ may freely enter and come in, and take the whole command of all the affections of the soul, and reign as Lord and King: this is the virtue and power of the Spirit.  
Hence Observe.  
First, That the Spirit and its graces, are very sweet and fragrant.  
They are pleasant and sweet, and therefore compared here to myrrh. The graces and prayers of the Saints are said to be sweet, as it is, Revel. 8. 4. Christ mingleth them with his own sweet odours, and so perfumes them before his Father. The wicked are abomination to the Lord, because he abhors them, their services, and whatsoever in them is; but, the righteous man is his delight, Prov. 15. 8. Christ will burn up sin, and consume all the dross of his Saints, and accept that which is sweet of his own spirit in in them. All the actions of the flesh are nothing but sinful works, but the actions wrought by the hand of Christ, the finger of God, and power of Spirit: these actions are sweet, holy, and gracious.  
Secondly Observe.  
That the sweetness of the Saints proceeds from Christ's sweetness.  
Christ first leaves myrrh, and the fingers of the Spouse drop myrrh. He was anointed with the Oil of gladness above his fellows: and out of the fullness of his divine anointings we receive, & grace for grace. The head being anointed, the oil ran down to the skirts of Aaron's garment, we have all from our head, grace for his grace, love for his love, privilege for his privilege, he is a son, so are we sons, we are heirs of heaven, as he is heir of God, all his dignities, offices, privileges, graces, and preferrements are ours: So that look whatsoever grace or privilege is in the head, it descends down to the Members, who share with the head in every virtue; so that all our graces are from his grace, our life from his life, our myrrh from his myrrh.  
It followeth in the next verse.    

VERS. 5.  I opened to my beloved, but my beloved had withdrawn 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. 
HEre we see the troubles and sorrows which befall the Spouse, because of her former negligence and security, Christ will not let her lie asleep on her bed of ease, but will come to awaken her.  
In the verse we have.  
First, The action of the Spouse, I opened to my beloved.  
Secondly, The discouragements of the Spouse, and they are three.  
First, Christ's leaving of her, My beloved had withdrawn himself.  
Secondly, Her inward grief and sorrow, My soul failed, etc.  
Thirdly, She had no answer, notwithstanding all her seeking: I sought him but he gave me no answer, etc.  
I opened, or, I myself opened to my beloved, as before, this noteth a further degree of grace in the Spouse, that she did not only rise up, but opened the door, giveth up the strength and power of heart and affections unto him, willing that the everlasting King of glory should come in, and reign there.  
Hence Observe.  
That gracious affections, produce gracious actions.  
Where there is the truth of affection, it will discover itself in holy action: after her affections were moved, she presently openeth to her beloved: The will, mind and understanding, guide the outward man; therefore if these be touched and wrought upon, it will quickly appear in outward action: as soon as her bowels were moved, and that her fingers dropped myrrh, she shows the truth of her affection in opening unto, and making after her beloved.  
Thus much for the action of the Spouse; her discouragements follow.  

But my beloved had withdrawn himself.  
Withdrawn, or, passed away, to wit, secretly and quietly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit.  particularly also, putting up the great injury, of refusal, that she had offered him, passed by, to wit, the doors and so went away. The doubling of the complaint for his departure, showeth her passion and grief, in that she thought he had been at the door, when she opened, but now he was gone, she could not enjoy his presence and favour, as formerly she had, to her unspeakable comfort. This is strange, that he calleth and knocketh, when she was asleep and lay in her bed, and now when she is risen out of her bed, and openeth the door to let him in, he withdraweth himself, and will not be seen; her unkind dealing did deserve this.  
Hence Observe.  
That Christ doth sometimes withdraw himself from his Saints, according to their sense and apprehension.  
So God did withdraw from Christ, when he cried out, My God; my God, why hast thou forsaken me? but yet at that time, God was near him, and did uphold him by his power: and so for the Saints, such desertions as these, proceed from love from him that doth withdraw himself: he doth it of purpose for their good, and that out of a singular love: but seeing Christ doth always dwell in the Saints, how can it be said, that he doth withdraw himself out of their sight, especially when he hath made their hands to drop with myrrh? This is out of question, that Christ is always present in the souls of the faithful, and yet to their thinking and apprehension he seemeth to be absent. He doth still support them by his power and spirit, and yet they have not the lively and comfortable feeling of his presence which they desire, and sometimes happily did enjoy. Then the heart is troubled, than they mourn, than they seek and call after him, for she saith.   

My soul failed when he spoke.  
My soul went forth, or it left me and was gone, it failed, and fainted within me, I was as one without life, even as one dead through fear and grief. The departure of the soul from the body is death, she was now as it were, in a swoone, or half dead for the time. Alas, now she is afraid that her unkind dealing should cause him to forsake her. Who is able to express the grief and sorrow the godly soul hath, when it seeketh to feel the consolation of Christ, and he hideth his face. True it is, that the Spouse could not lament, she could not open the door, seeking and calling after him, unless he were present, and did work these things in her; for, all these things proceed from his grace, but yet he doth seem to be absent; which makes her cry out, my soul, my strength, my life, my comfort is departed from me.   

When he spoke.  
When he spoke, or, while he was speaking, or, rather because of his Speech to me which I had neglected: for, however the Hebrew will bear both, yet I think the latter, most agreeable with the purpose of the Spouse, which is to aggravate her offence, and also to show the miseries that she fell into for so great neglect: So the sense is, My soul failed, because of speech, or, for the words, which he had used, when he so lovingly called unto me, as before in verse 2. saying, Open unto me my sister, my love, my dove, my undefiled, for my head is full of dew, etc. Now when the Spirit had moved upon her heart and affections, than she remembered the words of her beloved.  
Hence Observe, First.  
That Christ's words makes after impressions in the hearts of the Saints, though they seem to be lost at the first.  
Christ's words are that immortal seed, that will never die, but live and grow, and be effectual. This word will be effectual through the Spirit. Christ spoke many things to his Disciples, which they forgot; but when the Spirit, that comforter was come, it brought those things to their remembrance again, John. 14. 26. The seed that is sown in the Saints, perhaps will not grow up presently; but it shall afterwards grow and revive again, as the Corne.  
Secondly, Observe.  
That Christ is so much withdrawn in the soul's apprehension, that it even fails because of his absence.  
So it was with the Church in Lam. 3. 1. Thus it was often with David. The soul that is spiritual will be in a swoone, and deliquium, upon Christ's withdrawing, if God look with an angry countenance upon the soul, it causeth the Spirits to fail: If any any one hath a friend, on whom he had much dependence, to see his countenance withdrawn, and not to show his face as before, it will daunt and dismay such a one: much more will the soul be dismayed, when Christ shall withdraw his pleasant face. It followeth.   

I sought him, but I could not find him, I called him, but he gave me no answer.  
Now the Spouse is in great perplexity, and distress of mind, because of her former negligence, in that she refused to open to her beloved, when he knocked for entrance. This is one of the greatest temptations, that God seemeth not to hear the prayers of his people; when he shutteth out their prayer, as it is, Lam. 3. 8. But the Spouse here receiveth like, for like of Christ, because she would not hearken, she also calleth, and hath no answer.  
But this seems to contradict other Scriptures, which promise, that those that seek shall find. It is true, they that seek shall find, but not presently, but by degrees: nay in some sort, he is found before he is sought, for he is in the soul, to stir up desires of seeking him; he breathes in desires into us, and answers us before we pray, when he prepares the heart, and hears the prayer, as the Psalmist speaketh: therefore it is a spiritual deceit, when we think Christ is not in us, and we are neglected of him, when he breathes in desires after him into our souls.  
Hence Observe.  
That when the soul earnestly breathes and seeks after Christ, and seemeth not to find him, yet Christ is in that soul.  
Christ did not enter so fully into his Spouse at once, that she doth perceive it, and yet in the end she findeth, that he is come into his garden: she findeth, that her rising out of her sleep, and from her bed, her opening the door, seeking and calling after him, was not in vain. Ionas, in his greatest distress, when he said, I am cast out of thy presence, (yet he saith) notwithstanding I will look toward thy holy Temple, Jon. 2. And David, in Psal. 31. 22. I said in my haste I am cast out of thy sight, yet notwithstanding thou heardest the voice of my prayer. And afterwards he saith, it was in his haste, that he thought God had cast him off, he was surprised on a sudden, I said it is my infirmity, saith he, in Psal. 73. many seek, and because they find not, even according to their desire at the first, they faint and give over; but we must know, that where there is any seeking or breathing after him, Christ is there, and will make himself manifest at the last. And now to the last verse which I did read.    

VERS. 6.  The watchmen that went about the City found me, they they smote me, they wounded me; the keepers of the walls took away my vale from me. 
THere is contained in this verse, the third calmity of the Church, viz. that Christ her head being absent from her, and she labouring to seek him, falleth in to sundry dangers and distresses: yea, all become noy some and hurtful unto her, even those that should have kept and preserved her, from all violence and injuric, they did abuse and beat her, vea, cruelly wound her, and deal fraudulently with her, as the particulars show.  
The injuries that the Spouse did here undergo are two.  

First, She is beaten and wounded.  
Secondly, Her veil is taken from her.   
The instruments of her affliction are described to be.  

First, The watchmen of the City.  
Secondly, The keepers of the wall.   
The Watchmen that went about the City found me, etc.  
These watchmen are said to be such as go about the City, which noteth their painfulness and diligence, as of those that watch and ward in the City day and night, meaning the officers of the Church, as before was noted, in Chap. 3. 3. where the selfsame thing is put down, saving that there is no mention made of their abusing of her, but only of her demand, who thereby could tell where he was that her soul loved. Now we have the carriage of these watchmen.  

They smote me, they wounded me.  
They smote me. That is, with reproaches and evil speeches; for smiting is sometimes with the Tongue, as in Jer. 18. 18. Come let us smite him with the tongue. To smite is to hurt or afflict by any means whatsoever; it's said of Christ in respect of his sufferings, that he was stricken, smitten, and afflicted of God, Isa. 53. 4. Now in that these watchmen smite the Spouse, they appear more cruel and enraged then before, in Chap. 3. 3. neither doth the Church inquire of these watchmen after her beloved, but they find her seeking of Christ, out of their way and course, and therefore they abuse her, they discourage her, they take her as an evil doer, they deal injuriously with her. She addeth.   

They wounded me.  
In that she speaketh thus without a particle to join them (which manner of speech the Rhetoritians call Asyndeton) she doth it, both to show her own vehemeney, and the quick dispatch that these evil Watchmen made in so ill entreating of her: and therefore in that she addeth that word wounding, after smiting, she doth, as it were, by a gradation, paint out their wickedness and her own misery, because many may faint and be smitten, and yet not be wounded, for wounding is to draw blood, a further degree of hurt then smiting, as appears in 1 Kings 20. 37. where it is said, a certain man smote one of the Sons of the Prophets so, that in smiting of him he wounded him. So the husbandmen wounded the Lord's servant. By this wounding of the Spouse is then meant the highest degree of afflicting of her, the worst dealing of the Watchmen with her.  
It followeth.   

The keepers of the wall took away my Veil from me.  
The keepers, or, the watchmans of the walls, to wit, such as had a continual standing allowed them, both to descry the enemies, and to repel them also, if they can: neither the running watch, nor the standing watch favoured me; but both sorts cruelly entreated me. These Watchmen are meant the Ministers of the Church and City of God; for the Priests and Levites kept of old the watch or charge of the Lord, as appears in Numb. 3. 7, 8. And it is said in Isa. 62. 6. I have set Watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night, etc. But these Watchmen here seems to be such as are spoken of in Isa. 56. 10. Blind watchmen, and dumb dogs, such as could do nothing but rend and tear the flock of Christ.  
Some understand by the Watchmen the Ministers of the Church, and by the keepers of the wall, Magistrates, such as are called Gods, Psal. 82. 6. And these many times direct the point of the sword against the Church. Ministers and Magistrates, when they are filled with envy and malice at the graces of the Spirit in the Saints, are both alike persecutors.  
Now what it was that these watchmen performed against the Spouse, and what their carriage was towards her, is declared in the words following.   

They took away the Veil from me.  
The Hebrew word here Translated Veil, or Scarf, hath its name of spreading, because women spread 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind. Hiphill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extendit, expandit.  them over their heads to cover them: and it hath its signification also of thinness, because it was made of the finest and purest linen that could be gotten. Such Vails were worn of women in a double respect.  
First, For ornament and adorning, as appears in Isa. 3. 23.  
Secondly, In token of subjection and obedience, for this see Gen. 20. 16. Also Gen. 24. 65. 1 Cor. 11. 5, 6, 7.  
Then, the taking away of the Veil notes 2. things.  
1. As it was an ornament, as in the Old Testament, a Veil was that which covered women for modesty, so it was an honourable Ornament. They took away the Veil. That is, that wherewith the Spouse was covered, they took away that which made her comely, and laid her open, and as it were naked, by calumnies and reproaches, casting all the mire and dirt they could upon her. They took away the Veil of the Spouse, when they took away her credit and esteem, when they lay open her infirmities and weaknesses. So she was spoiled of her good name, and reputation, and counted among the light 〈◊〉 lewd women, for so they used to deal with dishonest women, disfiguring their faces, stripping them out of their , and taking away their fair Jewels, as appears by Ezek. 23. 25, 26.  
2. As the Veil is a token of subjection, it's taken away when they draw the Spouse from Christ, and her subjection to him, by false doctrines and humane traditions and inventions of men, by pressing humane devices upon the Spouse, and so take her off from observing those things that Christ hath given her in trust to observe. Those that desire to sit high in the consciences of people, and so make them undutiful, they take away the Veil of subjection from them, making them to observe humane traditions more than Christ's Commandments.  
Now in that the Spouse is thus vexed and afflicted by these evil watchmen, who were such as seemed to be in place of superintendency and ministry, such as pretended at least to have the greatest care of her, for these to smite her, wound her, and take away her Veil: this was most savage dealing, and the very highest of persecution.  
Hence Observe,  
That those that seem to be of great esteem, and of the highest Office in the Church, preve many times the bitterest enemies of the Church. Who were more bitter enemies in Christ's time then the Scribes, Pharisees, and Priests? And who were the greatest enemies of the Church in the time of the Prophets, but false Priests and Prophets. The persecuting Magistrate pretends he is in God's stead, as they are called Gods, Psal. 82. 6. They should govern as God himself would govern; but al●s, woeful experience tells us that they do conerary to the truth. As for Ministers, they call themselves the Ambassadors of Christ, and therefore strengthen the feeble knees, and bind up the broken hearted, and the like: But alas, we see many of these turn the edge of the sword against the Saints. The Prophets of God do complain of the wicked Priests in the time of the Law, how they did afflict the godly: And may not the same complaint be made still? even now in the days of the Gospel, how are the Saints still vexed with many of that Tribe. What is the cause they be so much dlspleased? Surely because the Saints seek after Christ, and that out of their way and order: they will bear any disorder saving that: men may be carnal, formal, yea, and profane too, and such are no trouble to their spirits; like the blind Pharisoes, if there be any excess of riot, these watchmen can bear it well enough, but if any seek acquaintance with Christ, and not in their way, that is intolerable, that is to their disgrace, upon such they fall, they beat and wound them; yea, they take away their Veil: they do deface and dishonour them all they can, for they make them as odious as they can; they term them that be Saints, and seek after Christ, Heretics, Scihsmaticks, Elasphemers, and the like: they lay all the most vile reproaches upon them they can devise. Now for the Saints, this need not trouble them, when these things come to pass, that such as pretend to have office, and superintendency over the Church, do beat, wound, and disgrace her. Did not the bvilders refuse Christ himself, the head corner stone? What marvel then, though they beat his Servants and vex his people. How was Christ judged of the Priests and Pharisees in his time? And this hath been the lot of the Church in all ages, the Saints were called Heretics, and Schismatics, the Veil was taken off. O what cruelty is this? What savage men are these that thus beat and wound the Spouse of Christ? Yea, mark well how they be: They be the watchmen that pretend to be Ministers and Ambassadors of Christ for to feed his flock, who of all others should chief defend and comfort them: now for these to beat and wound the Spouse, and take away her Veil, this is intolerable wickedness, this is the highest impiety.  
To conclude, truth hath always a saracht face; falsehood, and formality for the most part go under glorious attire, as that of decency and uniformity, and the like. There is no question, that such as are carnal Formalists, Pharisaical Professors, would persecute Christ if he were in the flesh, as now they persecute his imageand spirit in his Saints, when they smite and wound and take away their Veil from them. Thus much for this time.    

VERS. 7, 8, 9, 10, etc. to the end of the Chapter.  
I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love.  
What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, that thou dost so charge us.  
My beloved is white and ruddy, the chiefest among ten thousand.  
His head is as the most fine Gold, etc.  
IN the former part of the Chapter, we have heard how the Bridegroom calling and knocking to raise his Spouse out of her sleep, even from her carnal security, what excuses she made, how unkindly and undutifully she dealt with him. Moreover we have heard how he for the same unkindness, did withdraw himself from her; she seeketh after him, and falleth into the hands of the watchmen, even into the hands of false Pastors, which dealt with her very cruelly, they beat her, they wounded her, and took away her Veil from her. But what doth the Spouse now? Doth she give over seeking her beloved? No verily, she goeth on in her search still, and is more vehement than before: when she was under the power of the flesh, she thought it somewhat unreasonable to seek after her beloved, and began to excuse herself, saying, I have put off my Coat, how shall I put it on? I have washed my feet, how shall I defile them? Christ seemeth to require that at her hands which was without all reason, but after he had touched her inwardly by his spirit, she doth not say, I have sought him, and by seeking him have been beaten, wounded, and disgraced, how shall I seek him any longer? There is now a fire kindled in her which none can quench, the flesh now with all the excuses which it can make, is put to silence.  
Hence Observe in the general.  
That the Saints do never more prize Christ, nor seek after him with more affection, then in the time of hot persecution. The practice of the Spouse here doth plainly demonstrate this, beside all experience showeth the same. It was to this purpose that Christ put in his hand at the hole of the door, & left that sweet myrrh with which his fingers did drop. The truth is, that though Christ seemed to withdraw, and to absent himself from his Spouse, yet by the inward workings of his spirit, by putting in his hand, he is very near unto them, and doth by his wisdom, power, and goodness, exceedingly support and comfort them. Now let us descend down to the particulars themselves. And first take a general resolution of this latter part of the Chapter.  
The Spouse having thus long sought her beloved, and not finding him, no not among the watchmen that should have given her best instruction; yet because of that never dying affection in her, she doth nor let her beloved go altogether, but still seeketh him, even among such friends as know him not so well as herself, as one that will refuse no means to find him. So at last by degrees, first uttering her earnest desire, and making diligent search after him, she findeth comfort in herself.  
In these words we have therefore.  
First, the Spouse enquiring among her acquaintance, for her beloved, vers. 7.  
Secondly, they make answer, as if they knew him not, vers. 8.  
Thirdly, she maketh unto them a description of him, how he might be known from other men. This description is made.  
First, In general, My beloved is white and ruddy, etc. vers. 9  
Secondly, She descends down to that which is more particular, setting him forth by all the members and lineaments of his body; and doth set him forth (as we use to say) from top to toe, beginning at his head, which is the most eminent part of the body, saying, His head is as most fine gold, etc. verse 10. etc. and so to verse 15. and so concludeth in a general commendations of him, showing that he was precious and amiable in his whole self; saying, He is altogether lovely, or, he is lovely in all parts, yea, he is all over lovely, he is wholly delectable, crying out with an exclamation? This is my beloved, and this is my friend, O daughters of Jerusalem.  
Fourthly, These Daughters of Jerusalem are enamoured with Christ, as well as the Spouse herself, and desire to join with her in seeking him out, as appears in the following words, Whither is thy beloved gone, that we may seek him with thee?  
Fifthly, and lastly, it was made known to her at length, where he is to be found: My beloved is gone down into his garden, etc.  
Now to the first verse that I read.  
I charge you, O ye Daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love.  
In these words observe.  
First, A charge given, I charge you.  
Secondly, The Persons charged, The daughters of Jerusalem.  
Thirdly, The particular thing wherewith they are charged, that is, if they find Christ, to tell him, she is sick of love.  
But first of the charge given.  

I charge you  
The Spouse having escaped the injurious watchmen, now meetteth with her friend, The Daughters of Jerusalem, layeth this weighty charge upon them, saying, I charge you, that is, by oath, or, I adjure you: that is, I lay a very strict and weighty charge on you, as it were by an Oath, which form also the Spouse useth, both to testify her unfeigned love towards her head Christ, and to provoke them, with whom she dealeth, to deal faithfully in doing her message. Now from the charge, or manner of the speech of the Spouse, Observe.  
That the Saints are real and serious in their affections towards Jesus Christ.  
Here the Spouse lays a weight upon the daughters of Jerusalem, saying, I charge you, etc. She was very real and cordial in her affections, and in this weighty charge, she doth but breath out by hearty expressions, that those in ward affections of her soul were. Thus much for the charge itself: The next thing is the parties charged.   

O daughters of Jerusalem.  
The Spouse was ill entreated of her enemies, as appeareth verse 6. therefore now she speaketh unto her friends, looking to find favour and courtesy amongst them: the daughters of Jerusalem were her felllow-members, of whom we have spoken of largely from chap. 2. 7. And also chap. 3. 5. Now this verse being the beginning of the second part of the Chapter, containing a dialogue between the Spouse, and the damosels or daughters of Jerusalem; which showeth that the Spouse leaveth the watchmen, and inquires for her beloved among her own friends, her own Members.  
Hence Observe.  
That the Lord doth many times convey comfort and satisfaction to his people, by poor, weak, despised instruments.  
The Spouse expected more help from these poor despised daughters of Jerusalem, her own members, then from the watchmen of the walls. What comfort could the Saints receive from the false Priests and Prophets in the time of the Law? or, what satisfaction may the godly receive from the Scribes and Pharisees in Christ's time? and as little may the Saints expect now from many, that pretend to the Office of Priesthood, or ministry. Surely, many a Saint knows by experience, that more satisfaction and comfort is to be had from many a poor despised Member of their congregation, then from the great Rabbis and Doctors of the world: and no marvel; for, God ordaineth strength out of the mouths of babes and sucklings, Psal. 8. And he hath chosen the foolish things of the world, to confound the things that are mighty: and the base things of the world, and things that are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence, 1 Cor. 1. 27, 28, 29. No fleshly nor carnal man shall boast in God's sight; and therefore by his wisdom and power he will overturn the wisdom and power of flesh: that his own spirit, wisdom, power, and righteousness might be exalted in his Saints. Now followeth the thing itself given the charge.  
If ye find my beloved, tell him that I am sick of love.  
If ye find my beloved, which showeth they had but little knowledge of Christ, they had not the clear manifestation of his love and favour; they apprehended him but darkly, being ignorant almost of him, as appears by their answer in the next verse.  
Hence Observe.  
That many Saints know but little of Christ.  
Hence the Spouse saith here, if ye find him, that is, if you come to a more clear knowledge and revelation of him: many Christians know Christ after the flesh, and after the letter, but how few know him after the Spirit? many know Christ, as he is set forth in the history of the Gospel, to be crucified and risen, but few know Christ found in them by the spirit. It followeth.   

Tell ye him that I am sick of love.  
Tell ye him, or, as it is in the Hebrew, What shall ye tell him? interogatively, which he speaketh shortly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est quid indicabilis ci.  as many times lovers do, and yet the interogation containeth more vehemency in it, and serveth to beautify the speech also: It is an earnest and passionate kind of speech, showing her earnest affection after her beloved. Would you know what you should tell him? even that which followeth.   

That I am sick of love.  
She cannot conceal the heat and vehemency of her love, but even after the manner of lovers, declareth the same, who the more they be absent one of them from another, the more their love increaseth, and the more greatly do they desire to be joined together. The truth is, that the Spouse is so fare off, from keeping close her love towards her beloved, that she doth not only reveal it to them, but intreateth them rather freely to open it, and declare the same, especially to her beloved. But what will ye tell him? This demanding question, showeth that her love did so appear, that they must needs if they tell him any thing, tell him:   

That she is sick of love.  
The Greek rendereth it, wounded with love: that is, with languishing desires after him. This is exceeding great love, that she cometh to be lovesick, as one ready to languish, and faint away with love, here's a sickness, but not unto death, but unto life, a sickness that still bringeth comfort and satisfaction with it, a sickness that shall be cured with Christ, the great Physician.  
Hence Observe.  
First, That true affections towards Christ, will desire inenlargement from others.  
The Spouse here desireth these daughters to tell Christ of her affection towards him; to the end, that Christ might more and more discover his love and favour unto her. The Apostle desired that the Thessolonians would pray for him, That he might be delivered from unreasonable men, 1 Thess. 3. 2.  
Secondly, Observe.  
That there is a distemper and unquietness in the affections of the Saints, in the want of the full enjoyment of Christ.  
There is no contentment without union, and enjoyment, and the more excellent the thing is that is loved, the more contentment there is in communion with it, and where it is hindered in the least degree or measure, there is disquietness; such as is the contentment in enjoying, such is the sorrow and sickness in parting. The greatest happiness of the Spouse was in the enjoyment of her beloved; and the greatest of her sorrow and sickness is in parting with him. But now if the flesh had borne sway, that would have reasoned after another way, as thus: I opened the door, and he withdrew himself, and by that occasion I have suffered great calamity, therefore I have small cause to love him: seeing he doth hid himself from me, and cause me to be thus stricken and wounded, why should I set my heart upon him? The flesh I say would minister such kind of reasons, but the Saints are not led by the flesh and its wisdom, but by the Spirit which teacheth them, the more they suffer for Christ, the more to love him. This is a thing beyond the reach of humane reason, the Spouse having fallen into so great affliction by seeking after her head Christ, is thereupon sick of love. The Saints rejoice in tribulation, and count it their honour to suffer for Christ, and the more they suffer in his name, he doth so strengthen them, and work in them by the Spirit, that the more they love him. Thus having heard, what the Spouse saith to the daughters of Jerusalem: let us now see what answer they do make.    

VERS. 8.  What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, that thou dost so charge us. 
THe same words of wellbeloved, are repeated again and again, to show, that the stronger is love. But by the answer of the daughters of Jerusalem, in which they seemed not yet to know Christ fully, as is apparent by their answer, for instead of giving satisfaction to her, they reply with ask new questions, saying, What is thy beloved more than another beloved, etc.  
In this answer here are two parts.  
First, A sweet and loving compellation, O thou fairest among women.  
Secondly, The question is doubled, What is thy beloved, more than another beloved? And again, What is thy beloved, etc. that thou dost so charge us? As if these Daughters had said, there is some great matter in it; there is some excellency superhumane, that thou layest such a charge upon us, that thou dost so inquire after him.  
But first of the compellation.  

O thou fairest among women.  
The Spouse is the fairest among women in the judgement of Christ himself, so he calls her, O thou fairest among women, Cant. 1. 8. And here the fellow-Members of the Church, term her so too, fair, and the fairest, yea, incomparable fair.  
Hence Observe.  
That the Spouse is surpassing fair and beautiful, not only in the eyes of Christ, but also in the judgement of her own members, and that in the time of her greatest perplexities and sorrows.  
Here the Spouse, though persecuted and abused by wicked watchmen, who beat her, wounded her, and took away her veil from her, is not withstanding discerned, and acknowledged to be fair and glorious, by such as are the faithful of Jesus Christ. Thus Moses esteemed the reproach of Christ greater riches, than the treasures of Egypt, Heb. 11. 26. And the Thessalonians received the Gospel, with joy; though in much affliction, 1. Thess. 1. 6. It was because they saw greater glory, and richces in Christ, then evil in all afflictions whatsoever. And though the Spouse may be in great affliction and misery, yet her glory doth fare surmount that, so that she appears to the godly, to be the fairest of all, though under much trouble and persecution. Afflictions do make base and contemptible to the outward show: but the beauty of the Spouse is not outward in things of this life, but in spiritual ornaments, which are not diminished or dimmed by afflictions, but do then indeed shine brightest of all, for the times of the greatest persecutions, when the Saints are imprisoned, racked, and tormented: you shall behold their steadfast faith and patience, their contempt of the world, with many other virtues: for which the daughters of Jerusalem, even the weaker sort, which are not as yet fully come to Christ, do commend the Spouse to be the fairest among women: and indeed the Church cannot be otherwise then fair, and the fairest, being clothed with the Sun, as it is in Revel. 12. that is, being clothed with Christ, as Christ was clothed with the glory of the Father: in respect of which, All flesh is as grass, and as the flower of the grass, Isa. 40. 6. that is, a I worldly excellency is as the flower of the grass, that withereth and fadeth away: but the spirit, life, and glory of God, which is the Church's clothing remains and abideth for ever. Thus much for the compellation. Now to the question.  
What is thy beloved more than another beloved? what is thy beloved, more than another beloved, that thou dost socharge us?  
Here is a question, and a question answered by a question, wherein the Daughters of Jerusalem seem to be as much inquisitive after Christ, as the Spouse herself, They double the question, for the more vehemency, as also for the strangeness of the matter.  
What is thy beloved more than another; to wit, any other Gods: for, when Christ is preached, the wicked take occasion to cry up and magnify other Gods, But the Saints desire to be informed further in the truth, and to know the difference between Christ and false Christ's, between Christ and Antichrist, as appears in Acts 18. 19 34. etc.  
What is thy beloved more than another beloved, that thou dost so charge us? Viz. So hardly, and straightly, & even as it were, by virtue of an Oath. Something there is in the matter that thou layest so hard a burden, and strait charge upon us, or else thou wouldst not do it. This is the first question moved to the Church, concerning the person of her beloved, they marveling, as it were, what excellency should be in him, that she should so highly esteem of him, by occasion of which demand she entereth into a notable description of Christ, as in the verses following. These words being somewhat plain, need no further explication; but let us take notice of some Observations from them. First Observe,  
That the earnest seeking of the faithful after Christ, is a means to stir up others to inquire what he is, or what there is in him. Common reason will lead men thus far, when they see that no threaten, no affliction, bonds, tortures nor sufferings whatsoever, can prevail, but that the Saints do become more earnest in seeking Christ, to say within themselves, it's out of question there is some great thing that carrieth these men, it's no small benefit for which they will endure all these things. Hereupon these daughters begin to inquire what Christ is, What is thy beloved more than another beloved, etc. What is he more excellent than others, that are called Gods? Surely there is some excellency super-humane in him. That thou dost so charge us. What an excellent thing is it therefore to be earnest in seeking after Jesus Christ? O it winneth souls to enter into the consideration, what Christ is, and what excellencies there be in him, when they see that others be bend, and cannot by no means be driven back from seeking after him. And therefore know, that whosoever he be, though mean in the world, that with earnestness and meekness doth seek the Lord, he shall be a means to win others to the seeking of him also.  
Secondly Observe,  
That many that profess Christ know but little of him. What is thy beloved more than another beloved? Wherein doth he excel other Lords, that the men of the world do trust in? By this answer, the daughters of Jerusalem seemed to know little of Christ. It is true, that David saith, God is known in Judah, and his name is great in Israel, for in Salem is his Tabernacle, and his dwelling place in Zion, Psal. 77. 1, 2. yet he is not sufficiently known among some in Judah, as he should be, but he ought yet to be better known in Judah, and his name to be greater in Israel. I confess many Christians know Christ in the History and letter of the Gospel, many know him after the flesh, but how few know Christ after the Spirit? How few know the dying, resurrection, and ascension of Christ in them? Many know a Christ dying upon the Cross, without them, but how few know Christ within them. Truly I fear, that in many Congregations where the name of Christ is professed, there be such ignorant ones among them, which like the Athenians, erect an Altar to the unknown God, as we read, Acts 17. 23. That is, take upon them to worship God whom they know not. But O Christians! This is not your work, to go on in blind devotion, but to be strenthned by the Spirit of God in the inner man, that Christ may dwell in your hearts by faith, that being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, length, depth, height, and to know the love of Christ, which passeth knowledge; that they may be filled with all the fullness of God, as the Apostle saith to the Ephesians, Chap. 3. 16, 17, 18, 19  
Thirdly Observe,  
That it is an excellent thing for Saints to confer one with another. The excellency of holy conference is seen here in the Spouse, coming to the Daughters of Jerusalem, speaking of her beloved, and telling them, that she was sick of love, etc. upon this the daughters of Jerusal: grow very inquisitive to know more of Christ, till at length they begin to be warmed and kindled with the consideration of his excellency. This demand of the Spouse, I charge you, if ye find my beloved, to tell him that I am sick of love, breeds questions in the daughters of Jerusalem, what is thy beloved, etc. whence upon the description of her beloved, their hearts are kindled and inflamed with love to Christ, and they become earnest seekers of him. Thus it was with the Disciples, when they were in a damp for the loss of Christ, after he comes and meets them, and opens the things of the Kingdom of God unto them, Their hearts begun to burn within them, Luke 24. 32. We should be very inquisitive after Christ, his ways, his Kingdom: questions many times end in resolutions: the soul rests and enjoys in satisfaction. Thus much for the answer of the daughters of Jerusalem, which was by way of question or demand, What is thy beloved more than another beloved? etc. Now followeth the description which the Spouse makes of her beloved; and first in general, she describes him thus.    

VERS. 9  My beloved is white and ruddy, the chief among ten thousand. 
The Spouse in her reply to the Daughters of Jerusalem, maketh a lively description of Christ.  
First, before we enter upon the particulars, we may consider in general, how she setteth forth here the riches, the dignity, the glory and beauty of Christ. When the daughters of Jerusalem, are so inquisitive for to know him: she describeth him at large, to the end, that it may appear there is good cause to move so earnestly after him, and that it might be known what a rich Jewel they obtain, that do find him. So that indeed, notwithstanding her great distraction of mind, her speeches are still godly, and her whole communication is nothing else but a kind of Sermon, or preaching of the goodness, merit, and worthiness of Jesus Christ.  
Hence Observe in the general.  
That no persecution can silence the Spouse, so as to hinder and keep her back from publishing and declaring the glory and the praise of her well-beloved. It is an usual thing for the world to storm, to gnash their teeth, yea, to fret, and rage, when Christ is laid open in the rich treasures of his grace and glory; yet for all their fury and rage, the Saints will not be silent, but describe him and lay him forth in his highest glory and excellency. Then however the Spouse was persecuted and abused by the watchmen, she proceeds to set forth her beloved, saying.  

My beloved is white and ruddy, etc.  
First, the Spouse describes her beloved in general, saying, My beloved is white and ruddy, etc.  
Secondly, she sets him forth in particular, and doth enumerate and reckon up all his parts, from top to toe (as we use to say) setting him forth by all the members of his body, as the following verses show.  
In general she describes Christ two ways.  

1. Positively, My beloved is white and ruddy.  
2. Comparatively, The chief among ten thousand.    

My beloved is white and ruddy, etc.  
The Spouse describeth Christ unto the daughters of Jerusalem, by his surpassing beauty and comeliness, to the end, she may attract and draw forth, both her own affections, and theirs also after him. Christ is here set forth, as a goodly young man, whose image is portrayed by his visible qualities, his colours, and by the members of his body. But this is not meant of the aspect and face, of the outward lineaments and proportion of his body: although his comeliness in that behalf need not to be doubted of: but of his spiritual beauty and gracefulness.  
My beloved is white and ruddy, saith she, the mixture of these two colours makes a beautiful and good complexion. White and red, as they show the best temparature in man, so here it may denote in Christ his divine nature, and his humane nature: for white is like the appearance of God, as we may see in the Vision in Dan. 7. 9 he appeared all white as snow, and pure as fine wool. And man had his name Adam, of Adamah, the red mould of the Earth, out of which he was taken, Gen. 2. 7. Christ is called the second Adam, 1 Cor. 15. 45. And was partaker of our flesh and blood, Heb. 2. 14.  
Or, we may understand by Christ's whiteness, his righteousness and innocency, as he was without spot, without sin, being the immaculate Lamb, free from all defilements: And thus the Saints are said to be clothed in white raiment, which is their righteousness, Revel. 19 14. So that these words may allude to the 
Candidus & rubicundus, Christus esse perhibetur, quia nullum omnino peccatum faciens justitiae plenitudinem ex integro tenuit, & famen, tanquam peccator esset, ad mortis passionem accessit. Greg. in Cant. 5.  Prophet's description of the Nazarite, whom, that he may figure the glory of Christ, he describeth him to be more white than milk, more pure than snow, more ruddy than the Carbuncle, more orient than the Saphire, Lam. 4. 7. By which outward beauty is understood in ward holiness. And then by his redness we may understand his bloody sufferings, for we are said to be washed and cleansed by his blood, as the Apostle John saith, The blood of Christ cleanseth us from all sin, 1 John 1.  
Again lastly, we may understand by his whiteness, his administrations, and then it denotes his grace, mercy, meekness, and patience, he is very mild and gentle in all his ways. And likewise by his redness his vengeance and justice on his enemies: for he is said to have his Garments dipped in blood, Isa. 63. 1, 2. Now this temparament, and mingling of white and red after such a mystical manner in Christ, denotes his surpassing beauty, makes him of high account to his Saints, and inflames their affections to embrace him, and follow him; for these two colours together do show a right excellent constitution of body, and also a very perfect beauty. This ruddy or sanguine complexion is commended in David, 1 Sam. 16. 12. And both these colours of white and red are joined together, the whiteness maketh the redness more fresh and fair, and the redness discerneth the whiteness from paleness of face, or phlegmatic complexion: both which colours, if they concur in any earthly creature, especially such as be young, make the same to be most of all liked: how much more than should they, considered spiritually in Christ (in respect of whom all earthly things are but a shadow) not only be excellent in him, but draw us to be enamoured with him.  
Hence Observe,  
That Christ is one in whom is rare beauty. The Psalmist describes him to be so, when he says, Thou art fairer than the Children of Adam, Psal. 45. 3. The Apostles beheld his glory as the only begotten of the Father, full of grace and truth, John 1. 16. By the only begotten is meant, he that came from the bosom of God, with the glory of the Father upon him. And Christ in his glory had his face shining as the Sun, Mat. 17. 2. For he was full of his Father's glory, In him dwellt all the fullness of the Godhead bodily, Col. 2. 9 It was God appeared gloriously in our flesh, shining forth in his glorious beams through his Son: So that Christ is glorious by the indwellings of God, by his righteousness, wisdom, power, goodness, glorious in all his offices and administration, dealing in much meekness and gentleness with his people, and in as great justice and wrath with his enemies. Thus Christ is described positively to be all glorious and fair, in that it is said he is white and ruddy. It followeth, that his glory is farther set forth, comparatively.   

The chief among ten thousand.  
As Christ is glorious and excellent, so he doth excel 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillavit, Vnde. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillatus.  all others, all creatures whatsoever, even men and Angels, and therefore she saith, He is the chief of ten thousand: Or, as the words are in the Hebrew, Having the banner of above ten thousand. Christ is the Standard-bearer of ten thousand, that excels all other creatures in the world. The Spouse useth a metaphor taken from the war, as also putteth a number certain for an uncertain, to express the commendations of her beloved. Now the Banner or Ensign is a warlike instrument, and commonly the bearer thereof, one of the chiefest, and tallest, and mightiest men: and among ten thousand men a man may find many goodly countenances, but yet saith she, for found and natural moisture, and for a most temperate and beautiful colour: Look among infinite numbers of people, yea, among all the Sons of Adam, you shall not find one or any, any way matchable with my beloved. The Standard or Ensign is that, under which the whole Army do encamp, as appears, Num. 2. Here Christ is set forth above all, to be God's Standard-bearer, to be set up for an Ensign of the Nations, Isa. 11. 10. And all the Armies in Heaven and Earth follow him, Rev. 19 10. The Saints worship him, Angels they adore him, for he is the Lion of the Tribe of Judah; the first borne of God, set above all the Kings of the Earth, as the Psalmist speaketh.  
Now in that Christ is set forth comparatively, to be more excellent than ten thousand.  
Hence Observe.  
That as Christ is glorious and beautiful: so he is incomparable beyond all others.  
Take the very quintessence and perfection of all creatures, and extract all the glory out of them, and it will be nothing in comparison to Christ's glory. Adam in innocency in his first created glory, and moral righteousness, was but a type, a figure of the son of God. Indeed Adam had the perfection of all creatures; but Christ had all the perfections of God himself, his wisdom, power, goodness, and glory, Christ is that second Adam, the Lord from heaven, the Lord of glory, the brightness of God's face and glory, the express image of his person, the invisible God, the life manifested, the word of God, the Alpha and Omega, this is he that is Immanuel, or God with us. Thus much for the general description of Christ. Now followeth that which is more particular.    

VERS. 10.  His head is as fine gold, his locks as bushy, and black as a Raven. 
THere are two things that concur to make a perfect beauty.  
First, A good complexion, and healthy constitution.  
Secondly, A just Symmetry or proportion of parts. The Spouse therefore doth not think it sufficient in general to set out Christ thus, to say he is white and ruddy, etc. that he is of very good complexion and temperature: but also, she showeth, that there is in him also a comely proportion of parts: from the corespondencie and agreement of parts ariseth a feature completely beautiful and lovely. The Spouse enumerates and reckons up all his parts, and therefore borrows phrases and comparisons, from things that are most excellent, to set forth the excellency of Christ above all other things.  
Hence Observe in the general.  
That a Christians heart is large in affections to Jesus Christ.  
See here the Spouse, though she was ill entreated of the watchmen; and in some sort deserted of Christ himself, yet she goes on, and sets out a particular commendations of her beloved. Now whence is it that the faith and graces of the Saints are so impregnable? whence is it that their hope is so indefatigable, and nevever out of breath? whence is it, that no storms or tempests of tentation can break their spirits, and make them give out; but that largeness of affection, that they have towards Christ: An example we have in Peter, Lord, (saith he) if it be thou, bid me come unto thee on the water; So it is with the Saints, they refuse not to venture even upon boistrious storms, and dangers to go to Christ. Hence was Jobs resolution, Though thou kill me, yet will I trust in thee. Hence also it is, That the Children of God, though they walk in darkness, and have no light all, yet they will trust in the name of the Lord, and stay themselves upon their God, Isa. 5. 10. Now because Christ hath not one, but many excellencyes; every thing in him is excellent, inward, and outward; from his head to his feet, etc. for indeed beauty consists not only in colour and complexion, but in affinity and proportion of all parts. Now to come to the particulars, and first she beginneth with his head, saying.  

His head is as fine gold.  
The Spouse gins to set out the excellency of the chief part, viz. the head. Now the head of Christ is God, as the Apostle saith in 1 Cor. 11. 3. That Christ is the head of every man, that the man is the head of the woman, and that God is the head of Christ. The head hath an eminency above all other parts, and also an influence upon all the Members, we may understand this of God, who is the head of Christ, as the Apostle saith, in 2 Cor. 12. 13. or, we may understand it of the headship of Christ over his Church, that his administrations, government, and headship is most glorious and excellent, most splendent and shining, as pure gold.  
As fine gold, or the solid gold. Two names of the best gold are here joined together. The first name in the Hebrew is Cethem, that is, fine shining gold: the second is Paz, that is, strong and solid gold, or gold that's purified: hereby the Spouse setteth forth how excellent, how glorious, how rich and shining the head of Christ is: for among earthly things what is comparable to the fine gold, it's held of all metals most precious, and of all treasures the richest. And as gold is precious: so it's durable mettle, which shows, that Christ's headship and dignity is everlasting and durable, it is divine and heavenly, and of a a glorious extent.  
Hence Observe,  
That Christ is eminent and glorious, in respect of his head-ship.  
God is the head of Christ, and Christ is the head of Saints. In Christ were hidden all the treasures of divine wisdom, for in him dwelled the fullness of God; he was the express image of the Father's person, and the brightness of his Father's glory. Christ lived in the knowledge, counsel, wisdom, and bosom of the Father, and therefore was an excellent head, a golden head: neither is he compared to every kind of gold, but to that which is most pure and solid, he is eminent, glorious, and shining in all the excellencies of his father, and doth administer to his Spouse, that he receives from God: so that his Members are golden members, from his influence, who is a golden head: therefore the seven Churches are styled the seven golden candlesticks, Revel. 1. Every thing in the Tabernacle was gold, to show, that every thing in the Spouse is excellent. It is most certain, that there is much false gold in the world: natural and carnal men have golden images of their own, but it will be found at the best to be but guilt, and external paintings: but Christ only is a head of gold, not only his Crown gold, but his very head is gold, pure gold, refined, and all gold, and nothing but gold, all shining and glorious.  
Thus much for the commendation of Christ's head.  
Now she proceedeth to his hair.   

His locks are bushy, and black as a Raven.  
His locks are bushy, or, curled. The curling of the locks showeth that the hair is soft, which argueth in a natural body, a gentle disposition. His hairy locks, of which before he complaineth in verse 2. that they were filled with the drops of the night, here they are commended for being curled, or on heaps, bushy, and hanging down. The Nazarites according to the Law, did wear long hair as appears by Samson, though they did wear it after a most grave and sober manner. She describeth his hair, not only to be bushy, and curled, but to be: Black, etc.  
The blackness of the hair, maketh the beauty of the skin more shining and glimmering in the eyes of men. The blackness of the hair than was no unseemly colour, especially in men's hair, and the rather if we have regard to the people inhabiting in the Land of Judah, which is very hot and parching. She addeth.   

And black as a Raven.  
In that she compares it, by the blackness of a Raven, she showeth, that it was a natural and pure black of itself, which is fare more excellent, both in black and all other colours, than any that is made so by art.  
Now for curled and black hair, it is a sign of a hot brain, and argues in nature quickness and dexterity of wit, and strength, and courage in him that it groweth upon. This denotes unto us all that spiritual wisdom, vigour, and strength of Christ, the depth of all his understanding, and counsels.  
Hence note.  
That Christ was fitly qualified for all his administrations. He was gentle and mild, he would not break the bruised reed, nor quench the smoking flax until he bring forth judgement unto truth, etc. Isa. 42. 3. He was full of wisdom, counsel, justice, and gravity, therefore called the Ancient of days, Dan. 7. 22. All his counsels, thoughts, and purposes were in the hidden mysteries of God: he was privy to the heart and bosom of his father, living in the knowledge and secrets of God, in that light which no creature can approach unto. He is called the wonderful Counsellor, the mighty God, the everlasting Father, the Prince of Peace, Isa. 9 6. Now she passeth from the head, and from the hair, to the eyes, saying    

VERS. 11.  His eyes are as the eyes of Doves, by the rivers of water, washed with milk, and fitly fit. 
SHe now describeth his eyes, by the sober comeliness and beauty of them, they being full of innocence, singleness, and chastity, which he meaneth to express, by comparing them to Doves eyes. The Spouse attributeth it here unto Christ, which he before attributed unto her, Chap. 1. 15. Also Chap. 4. 1.  

His eyes are as the eyes of Doves.  
The eye of the Dove (as hath been said before) is a beautiful eye, chaste, and single. To the Doves eyes therefore she likeneth the eyes of her beloved: but she doth not compare them to Doves eyes, that is, to every sort of Doves eyes, but to such as be most beautiful and clear, which may appear by the words following.   

By the Rivers of waters.  
By the Rivers, streams, or currents of water, that run violently, such waters as are pure and clean; that is, like such Doves, as haunt and abide by the Rivers of waters, where they have plenty of water, to wash themselves and their eyes, to make them clear and fresh, we know that running water is good to fresh and clear the sight. And therefore the clearness and beauty of these Doves eyes are set forth, in that they are mentioned to be such Doves, as delight to be by the Rivers of clear waters.  
Then farther she saith.   

They be washed with milk.  
This expression declares a further brightness in Christ's eyes: so that if it be not sufficient to resemble them to Doves, that use the clear streams: then let them be compared to such, as for the clearencs and freshness of their eyes, wash themselves in milk, that so they may appear, and be judged white and comely, shining with clear brightness. She addeth.   

And fitly set.  
Fitly set, or sitting in fullness, or they remain upon the fullness. This expression may admit of a double interpretation.  
First, If the similitude of waters be continued, than we may understand, full Channels of water, by which, Doves delight to fit, and therefore some render the words, They remain upon the full vessels: and so the meaning would be, That as Doves eyes be full of moisture, that remain and continue by full Vessels: so is Christ the head of the Spouse, of whose fullness the members receive grace for grace. But there is no speech of Vessellsin the Hebrew Text, but the words stand thus. They remain upon the fullness.  
And here we must know, that the word here Translated fullness, doth signify the hollow place in which a precious stone is set, as a Diamond, or precious stone in a Ring is made meet and fit to fill up the hollow place of the Ring. So the precious stones set upon Rings or rows upon the golden Ephod, Exod. 25. 7. had their hollow places in which they were cunningly set, and so were called the stones of fullness, because they did in so fit sort fill their hollow places. So that as a precious stone is made fit for the hollow of the Ring: So the commendation of the eyes is, that they are fitted for the holes of the head. And as stones thus fitted and cunningly set in the Ring are seemly and beautiful, so it is a special commendation of the eyes of man or woman, to stand even; for if the eyes do stand forth too much, it is a deformity, as we use to say, goggle eyed: and likewise if they be sunk in too deep, than they be, as we use to term them, hollow eyed. Now Christ's eyes are neither of these, his pure eyes are as precious stones that are fitly set in their places: he is not goggled eyed, his eyes are steady and firm, they be as a stone in a gold Ring, which cannot be turned out of their place: his eyes are evermore guiding his sight to look perfectly into all things, into the depth of man's heart, and into the depth of God's secrets and counsels.  
Hence Note,  
That Christ's eyes are pure, clear, and comely. His eyes are as a flame of fire, Revel. 1. 14. And as Lamps of fire, Dan. 10. 6. That is, his eyes are bright, lightsome, and piercing: implying his omniscience, whereby he is able to disperse all the dark clouds of sin and ignorance, to clear and enlighten all his Saints: and he is able to pry into all the corners of men's hearts, and descry the privy plots and contrivances of all his adversaries, as in Jer. 16. 17. Prov. 15. 11. Job 34. 21, 22. Heb. 4. 12. 13. And his eyes are not full of light, but full of purity and cleanness, like Doves: he is of more pure eyes then to behold iniquity, Habuk. 1. 13. His eyes are also full of grace and mercy, tenderness and pity, yea, full of commiseration to all his Saints, his eyes are always upon them for good, as in Deut. 11. 12. Psal. 34. 15. The Spouse passeth from the commendations of his Eyes to his Cheeks.    

VERS. 12.  His Cheeks are as a bed of spices, as sweet flowers, his Lips like Lilies dropping sweet smelling Myrrh. 
IN this Verse we have two parts commended.  
1. His Cheeks. 2. His Lips.  

His Cheeks are a bed of spices, as sweet flowers.  
Cheeks are the grace and beauty of the face, they are here used to denote Christ's presence and heavenly countenance, which is sweet, as spices and flowers. The Cheeks are set forth by a double comparison. 1. They are likened to a bed of Spice, meaning a Garden bed, wherein spice aromatical is set. The comedinesse of his Cheeks is set forth in the word Bed, and the sweetness of them in the word Spice, for beds set out Gardens, and Spices we know smell well, and are very fragrant. She addeth.   

And sweet flowers.  
Sweet flowers) or, Grown plants, so named of being grown great: The word also may be Translated Towers, which have their names of greatness. If we should Expound the words then after the usual signification, we should say, As the Towers of those which make sweet Ointments, but we may more fitly take them to be grown Plants of those that deal with spices and sweet Ointments, seeing the proper signification of the word is of greatness. By these Cheeks the comeliness and grace of Christ is set forth.  
Hence Observe,  
That Christ is full of grace and comeliness to all that behold him.  
His Cheeks (which is the grace of the face) is for comeliness like a Bed, and for sweetness like Spice, and Grown plants. Christ's comeliness and gravity, shines forth to all that behold him: all his graces are sweet, and his fight and countenance hath a transforming virtue, it makes those that behold him to be like unto him, while others behold his glory, they are transformed into the same image of his glory, from glory to glory, by the spirit of the Lord, 2 Cor. 3. 18. Thus much for the commendations of his Cheeks, that of his Lips followeth.   

His Lips are like Lilies, dropping sweet smelling Myrrh.  
The Lilies are very glorious, beautiful, and fair to behold, for that flower amongst others, is of a goodly colour, and fair to look upon. This flower is commended in many places of this Song, as whereunto the Spouse herself is compared in respect of her beauty, Chap. 2. 2. And in the same Chapter, vers. 16. it's attributed to Christ also. See Chap. 4. 5. This flower is not only beautiful, but of a pleasant smell, and of good and tall growth, all which tendeth still to the expressing of the glory and beauty of Christ, and to the sweet and pleasant smells that are to be found in him. Now the Lilies are fragrant and sweet of themselves, yet she addeth.   

They drop pure Myrrh.  
Pure, or passing Myrrh, such as will pass, and is vendible among Merchants, as in Vers. 5. it's meant the Ode of Myrrh, which is the sweetest of all. Now the Lips, here compared to Lilies, and sweet Myrrh, we know are the instrument of speech, and therefore this is to be referred unto the holy, heavenly, sweet and gracious doctrine of Christ. Honey and Myrrh, that is, grace, love, goodness, and mercy, did flow out of Christ's mouth. In this respect the Spouse said before that her lips did drop as the Honeycomb: and now she saith that his lips do drop pure Myrrh.  
Hence Observe,  
That the gracious, holy, and heavenly doctrines that proceed from Christ, are very sweet and savoury. The words which Christ spoke when he was in the flesh, are said to be gracious words, Luke 4. 22. And in Psal. 45. 3. Grace was poured out of his lips. The sweetness of his words are here set out by the similitude of the pleasant Lily, and the sweet Oil of Myrrh: Such is the sweetness of the Gospel in the hearts of believers. The word of God is full of sweetness, and all manner of delight, it rejoiceth the heart, as the Prophet saith, Psal. 19 6. spreading abroad the savour thereof, even far and near, after the manner of the pleasant Lilies, and most precious, pure, and sweet Myrrh. Christ saith, That out of the abundance of the heart the mouth speaketh. Now Christ's heart being a treasure of good things, the dropping of his lips must needs be sweet, that utter and spread abroad those good things. Christ speaks from the excellency of his Spirit, and from hearty affections died in love: his lips then must needs drop sweetness, they must needs have a pleasant taste.  
It followeth.    

VERS. 13.  His Hands are as Gold Rings set with the Berrill, his Belly is as bright Ivory overlaid with Saphires. 
AS the Lips are the instruments of speech, so are the hands for action. Christ was not only mighty in words, but also in deeds before God and all the people, Luke 24. 19 Therefore it is that Christ's hands are likened to Gold rings, or, that his hands were adorned with Gold rings. Now Rings were counted precious in those days, they were great Ornaments and deckings, Isa. 3. 21. Luke 15. 22. Neither doth she say simple rings, but rings of Gold: that is, glorious and precious, shining like gold. And to express the glory of it more, she addeth.  

Set with the Berrill.  
The Hebrew word Tharshish, is a precious stone, spoken of, Exod. 28. 20. It is something uncertain what stone it was, and therefore some render it by the word Chrysolit, others turn it Berrill, of the Sea The Chrysolit is reported of some to be a very rich, precious stone, that comes out of Ethiopia, glistering as gold, and that 'tis of Sea-green colour. The Berrill is reported to be another stone that groweth in India, itself being, as they suppose, an Indian word, and given by the people as a name to that stone.  
Some writ, that this stone in former times was usually set in such Rings as Lovers did use to give one to another; or in Marriage Rings: because of the power that was thought to be in it, to procure and continue love one towards another. But to come to the word itself, sometimes it is used for the name of a man, as Genes. 10. 4. sometimes for the name of a City or place, as in Cilicia, Jonah 1. 3. sometimes it is used for the name of a precious stone, as here. However we take it, thus much it signifies, that all the works of Christ's hands are most rare, precious, and glorious: for we must understand by his Hands, not only his strength and power, but also all his works, because Christ's power is in the performance of them. Thus his hands are set forth, with all Ornaments and precious stones, and shining Rings of gold.  
Hence Observe,  
That all Christ's actions are exceeding glorious. Hands are instruments of actions, all Christ's actions are precious. It was said in the days of his flesh he did all things well, for by laying hands upon them that were diseased, he healed them. He laid his hand upon the Leeper, and healed him, saying, I will be thou clean, Mark 1. 41. So here, his works are as glorious still, yea, and more glorious now, though we cannot see the excellency of them in the new Creature, and in reigning in our hearts, he works gloriously, he hath a hand, there, a golden, and a precious hand. The works of God are pure and beautiful, yea, most precious, and that beyond Gold and precious stones, yea, more glorious than numbers of Rings, filled with all manner of precious stones. Hence it is, that when David would express the wonderful works of God, he saith, If I would declare and speak of them, they are more in number than I can express, Psal. 40. 5. And the Psalmist speaketh by way of admiration, saying, When I consider the Heavens, the works of thy hands, the Moon, and the Stars, which thou hast ordained, what is man? etc. Psal. 8. And then concludeth, O Lord, how excellent is thy name in all the Earth! These words are meant of the new creation of the soul, as we may see in Heb. 2. though the form of words are borrowed from the first creation. And truly the works of Christ are admirable and full of majesty, if we do but consider them in the course of the Creatures, in the Sun, Moon, Stars, in the growth of Herbs, and Plants; so in all the Creation, in Gubernation, and Government, in ordering the event of all things, and the like. Now as all the Government of Egypt went through the hands of Joseph; so all the works of God, go through the hands of Christ. The Father hath committed all judgement to the hands of his Son, glorious therefore are the works which he doth perform in Heaven and Earth. It followeth.   

His Belly is as bright Ivory overlaid with Saphires.  
His belly) or Breast: she putteth a part for the whole body, and by this she meaneth his bowels, or his inward parts. In Hebrew it is used for inward affections, so the heart is said to be among the Bowels, in Psal. 22. 15. The Liver is joined with the bowels, in Lam. 2. 11. by these are meant the inward affections of the soul. To explain this more, she saith, that his belly is overlaid with bright Ivory, or with the brightness of Ivory, she meaneth, that he was as comely and clear as the Ivory, which is a thing very white and bright: made (as some say) of an Elephant's tusk, which kind of Beasts are only in Africa, naturally as some hold: neither doth she simply compare it to Ivory, but addeth, overlaid, or covered with Saphires, that is, that which hath most rich and sumptuous cost bestowed upon it. Ivory of itself, because it is a thing rare, and far brought, must needs be very costly, how much more than when it is beset with precious stones, yea, with most costly and precious stones, such as Saphires are. Some of the Jewish writers take these Saphires to be such precious stones as are of the colour of the air: some take it to be a white stone, some a red stone, some take it to be an Adamant, some think it to be of a bluish colour, intermixed with purple, having certain sparks, as it were like Gold. The best sort of these stones are among the Medes in Media: whatever the stone be, the meaning of the Spouse is to show, that Christ her head, was not only most comely adorned, but also most sumptuously and costly, even as Ivory beset with Pearls and most precious stones. The bowels of Christ, like burnished Ivory, decked with Saphires, signify his inward bowels of affection, that tender mercy, and pitiful commiseration of his, toward his Saints and Children.  
Hence Observe,  
That Christ is full of tender, sweet, inward, and heavenly affections towards his people.  
Christ's affections towards his Saints, are pure affections, like Saphires, or precious stones: they are pure like the pure water in a Crystal glass, that may be stirred but without any filth appearing in the bottom, it is pure without any dregs at all mixed with it. Such are Christ's affections, such are his bowels. The Apostles great longing after the Saints is said to be in the bowels of Jesus Christ, Phillip. 1. 8. Christ is the most merciful, the most pitiful, and the most compassionate Highpriest that ever was: and therefore it was that he was made like unto us, bone of our bone, and flesh of our flesh, subject to hunger, thirst, cold, weariness, tentation, and the like, as we. The Apostle saith in Heb. 2. 17. that this was behooveful, That he ought in all things to be made like unto his brethren, that he might be a merciful Highpriest in things pertaining God, etc. And again saith the Apostle, We have not a Highpriest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin, Heb. 4. 15. So that there was never any Priest so mild, so gentle, so gracious, so loviug, so tenderly affectionate, and so regardful of our condition, as Christ was. Christ is one that can bear with our weakness, overcome our corruption, and give sentence of victory over sin and Satan, as we may see in Isa. 63. 9 & 40. 11.  
In the Law we read, that the Highpriest was to bear the names of the Children of Israel in his pectoral, or Breastplate, upon his heart: ●now this did figure and shadow out unto us, the tender love and pity Christ bears to his people, guiding the blind, feeding the hungry, comforting the comfortless, restoring such as are out of joint: all is mercy and love, and sweetness, and more than motherly affection that comes from him. Hence Christ hath this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one of many commiserations, Jam. 5. 11. It followeth.    

VERS. 14.  His legs are as Pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the Cedars. 
IN this verse two parts are commended in Christ.  

First, his legs.  
Secondly, his. countenance.   

His legs are as Pillars of marble, etc.  
Legs, and Thighs, may both be here comprehended: The legs are instruments to go withal, and to bear and sustain the body, and to carry it from place to place: so the legs of man are mentioned (in Psal. 147. 10.) to signify man's strength and swiftness. This denotes, that Christ's ways are full of majesty and power, and therefore she saith, that his legs are as pillars of marble: that is, constant and firm, durable as marble. In Rev. 1. he is set out, as having legs of brass to trample his enemies in pieces: but here in respect of his constant truth and goodness towards his Saints, his legs are said to be as Pillars of marble, by which she doth not only note his strength, but also his comeliness. For marble (though there be sundry sorts thereof) are counted such stones, as are commended for several colours and spots in the same, and hath its name in the Greek tongue, for a certain kind of glittering green. She addeth.   

Set upon sockets of fine gold.  
Christ's feet, as they are like marble: so they have sockets of gold, to sustain them and bear them up: whereby he walks safely, and his foot stumbleth not, as in Prov. 3. 23. with these feet of justice he treadeth down his enemies, Psal. 110. 1. Also with these he bringeth glad tidings of peace unto his people, Nah. 1. 15. Thus Christ in his ways of truth and goodness towards his people, is sound, strong, constant and durable: for so is marble amongst stones, and fine gold amongst other metals: so that Christ's feet being compared to marble and gold, signify, that they never turn back, but are steadfast and sure, he halteth not in his proceed, neither doth he tread awry: he is not subject to change, but without shadow of turning, whereas men are variable and uncertain in all their projects and designs.  
Hence Observe.  
That Christ's ways of truth and righteousness towards his people are firm and stable,  
All Christ's passages and ways are constant and firm, even as Pillars of marble, that have sockets of gold to sustain them. He is Alpha and Omega, the beginning and the ending, which was, which is, and which is to come, Revel. 1. 8. He is yesterday and to day, and the same for ever, Heb. 12. 8. He is not like the image, which Nabuchadnezzar dreamedof, Whose head was gold, breast & arms silver, belly and thighs brass, legs of Iron, and feet part of Iron, and part of clay, Dan, 2. 32. That Image stood upon a weak foundation, the kingdoms figured by that image, were not of long continuance, but the Kingdom of Christ is everlasting.  
It followeth.  
His countenance is as Lebanon, excellent as the Cedars.  
As his feet were beautiful in bringing glad tidings of peace: so his countenance is most pleasant and delightful. By his countenance is meant the appearance and form of his person, he is like, in stature and tallness, to the Cedars of Lebanon: for it is, as if she should have said, look upon my beloved, view his stature, which is like the goodly tall Cedars of Lebanon.  
Lebanon was a goodly mountain in the North part of the Land of Canaan, see the same mentioned in chap. 4. 8. He is not only set out by this goodly mountain; but also by the excellent Cedars that grew there. Christ is choice, excellent, as the Cedars, that is, goodly, excellent, flourishing, and continuing in vigour: as it is said, the just man groweth as a Cedar in Lebanon, Psal. 92. 13. This notes the presence and majesty of Christ.  
Hence note.  
That the sight and presence of Christ is full of majesty and glory.  
The sight of Christ is full of glory to the Saints, as in John 1. 14. We saw his glory, as the glory of the only begotten, full of grace and truth: for, indeed he was the brightness of God's glory, Heb. 1. It was the glory of God, that shined through Christ. It was God manifest in the flesh, and took our nature to discover his glory by it. Now this sight and presence of Christ, as its glorious to the Saints; so it is full of majesty to the wicked: when God was pleased to let out some of his glory through Christ, men were not able to bear it, as those that came to apprehend him, when he said, I am he, they fell down backward, his countenance was too dreadful for them to behold it. So the Psalmist speaketh, when God appears, The mountains flow down, and the hills melt at his presence; that is, the great mountains of flesh, and great ones of the world, are not able to stand before him.  
It followeth.    

VERS. 15.  His mouth is most sweet, yea, he is altogether lovely: this is my beloved, and this is my friend, O Daughters of Jerusalem. 
HIs mouth or his palate, is sweet or sweetness, that is, his mouth is as sweet things: or, we may read it, The roof of his mouth is most sweet, for there cometh nothing out of his mouth, but that which is sweet. The mouth is an instrument of nature, whereby the voice is form, viz. the roof of the mouth, even the voice itself, and the words uttered there with: and by sweetness, which she useth in the plural number, she meaneth both the pleasantness of his word, which as David saith, was more sweet unto his taste, than the honey and the honeycomb, Psal. 19 10. and also the abundance, and wonderful plenty thereof. Now the Spouse doubleth this commmendation, she had said before, his lips were as lilies dropping sweet myrrh, hereshe saith again of his mouth, it is most sweet, to show, that this is the chief loving thing in Christ. By the mouth, we must understand the same as by his lips, to wit, the sweet, gracious, and heavenly doctrines of Christ, the word of eternal life, that proceedeth out of his lips, only the repetition of this part, sheweth the excellency thereof.  
Hence Observe.  
That the heart and affections of Christ, uttered by his mouth is most sweet unto the Saints  
It is Christ himself that saith, Out of the abundance of the heart the mouth speaketh, and that which cometh out of Christ's mouth, is nothing but the opening of his heart, and the unbosoming of himself unto his Saints: it is God, speaking his own affections through Christ unto his people: this must needs be sweet and the sweetest, when many of Christ's followers left him, he turns to his Disciples, and saith, will ye also forsake me? Peter answers for himself and the rest, Lord, whither shall we go, thou hast the words of eternal life, Joh. 6. 68 as if he had said, Lord, if we forsake thee, we forsake our own happiness, our own comfort. The Spouse having commended the several parts of her beloved, she now addeth a general commendation of him, by saying.  

He is altogether lovely.  
He is altogether, or, all of him is desires, that is, most to be desired, he is wholly delectable; as if she should say, I will not stand to prosecute every part, but he is altogether from top to toe (as we use to say) amiable,  and lovely, he is all glorious and excellent.  
Hence Observe.  
That as Christ is lovely in all parts, so he is lovely in his whole self. There is not any thing in Christ, but its lovely, he is lovely in particular, and he is lovely in general, he is lovely in all parts, and altogether, yea he is altogether lovely: as if the Spouse should say, what shall I say more of my beloved? he is all over, and altogether lovely. Christ is lovely to God, to Angels, to Saints: he is lovely as God, and as Mediator, being Prophet, Priest, and King, in all offices, and graces, in all the operations of his Spirit: he is the brightness of God's glory, the shining of God's face, he must needs then be most excellent, most glorious. Therefore if we do but take a view of all the high perfections, and supereminent excellencies of Christ; if we do anatomise him in every particular, and particularise him in every excellency, we shall find him to be lovely in all parts, to be altogether lovely, to be wholly delectable. Now the Spouse having thus described her beloved, both in general and particluar, she concludeth with an exclamation.   

This is my beloved, and this is my friend, O daughters of Jerusalem.  
This being the close of her commendations of her beloved, I shall not stand on it, because we had occasion to speak of the same terms before. She saith, This is my beloved, viz. that I have described unto you, O ye daughters of Jerusalem, and this is my friend: as if she should say, he is such a one, as I have painted out unto you, in this excellent show and beauty, that ye may easily know him in and among others. And this doubling of the words, that are here used, was not only profitable to express her earnest affection towards him, but also to move them, with whom she talked, both to the loving, and liking of him. And by calling him her beloved and friend, she meaneth, that as Christ had discovered his affection to her; so she retu 〈…〉 love for his love, making him (as it were) her 〈◊〉 ling and best beloved, on whom she could 〈…〉 heart, and bestow all her affections, and her 〈…〉 self upon. Now in the Spouses thus ending 〈…〉 phatically, with such an exclamation, This is 〈…〉 etc. she giveth us to understand, that not being able by any figures, phrases, metaphors, similitudes, words or speech to describe him to the full, she would in a word, as it were, shut up all, that he himself within and without, both generally, and every part of him, was altogether amiable, and exceeding worthy to be affected, both of herself, and also of all those, that either should hear of him, or see him. The Spouse having such a lover as this, whom she hath described, hath she not good cause to seek after him, yea, to be sick of love for him? This is my beloved, etc.  
Hence Observe.  
That the Spouse is exceeding large in her affections, in setting forth the high praises of her beloved.  
The Spouse being entered in a commendation, knows not how to make an end: she gins in general, and from thence descends down to particular parts, and thinking not that enough, she also concludeth with a general commendation, and at last shuts up all with a repetition of all again, saying, This is my beloved, and this is my friend, O daughters of Jerusalem. The Spouse is now setting forth the excellencies of her beloved, and her tongue is as the pen of a ready writer, her heart and affections are enlarged, she is now dilating upon a copious Theme, and therefore she cannot tell where to break off, or make an end. The Spouse is willing to show, that there was some cause of her seeking and searching after her beloved, and why? she was sick of love; it was for one that was most worthy, most excellent. This is my beloved, and this is my friend, etc.  
But when we shall see the success of this excellent commendations of the Spouse, concerning Christ, it will appear it's not all in vain: for, hereby she doth abundantly draw out the affections of the daughters of Jerusalem, and therefore to whet their affections the more, she shows what an excellent person Christ was in his Government, counsels, purity, sweetness, inward affections, in all his ways, actions, and administrations, he was holy, just, and righteous, etc. This is my beloved, and this is my friend, O Daughters of Jerusalem. The success of this excellent discourse, followeth in the next Verse.    

VERS. 16.  Whither is thy beloved gone, O thou fairest among women? Whither is thy beloved turned aside? that we may seek him with thee. 
THese Daughters hearing of such a high commendation of Christ from the Spouse of her beloved, hearing of his riches and glory, of his beauty, & excellency, they are inflamed with desire to seek Christ also, and this is the effect which her speech in commendations of Christ wrought.  
The first question propounded by the Daughters of Jerusalem, was before, when they demanded, What is thy beloved? etc. whereupon the Spouse describes him to be very excellent, closing up her discourse with this exclamation, This is my beloved, and this is my friend, etc.  
Now here is a second question put by the Daughters of Jerusalem, saying, Whither is thy beloved gone? At first they were ignorant what Christ is, and here they inquire where Christ is: and truly, if people did know the worth and excellency of Christ, they could not sit down in quiet without him, but would say, Whither is he gone, where might we seek him? where might we find him?  
Hence Observe, That it is the knowledge of Christ makes men seek and search after him. See here, after the Spouse had painted out her beloved to the Daughters of Jerusalem, and had described his complexion, members, speech, and other excellent virtues, qualities, and graces in him, that if they had but either seen him, or heard him speak, they might have known him: the effect whereof is here seen in their hearts, namely, it so inflamed them with an earnest love towards him, that presently they will be companions with her in seeking of him. Now then, what a worthy thing is it, to open the riches, and spread the glory of Christ before men, for hereby they may draw men to know, and to seek Christ.  
Here the Ministers of the Gospel may learn what their chief duty is, and what is their work, but chief to draw men to love and seek after Christ. O then! display all the riches and treasures of Christ's grace, and that splendent, shining glory of his, that men may be alured and drawn to Christ. Who will seek after that which he knows not off? and who will not seek after a precious Jewel? Then tell where this Jewel, this Pearl, this treasure is, that so men may seek and search, and become Merchants for to adventure all for Jesus Christ.  

Whither is thy beloved gone? etc.  
The Daughters do not now inquire what he is, for by that glorious description which the Spouse made unto her, of her beloved, hath given her to understand what he is. We see these Daughters are better instructed now, they know what Christ is, and therefore desire to know where he is, that they may be joined to him, and enjoy his presence and communion: now from this further degree of desires in the Daughters, Observe  
That where there are the least desires after Christ in the soul, those small desires are increased by Christ. Here we see there was a growth of desire in the Daughters of Jerusalem, they have ceased to ask what Christ is, and inquire where Christ is, where they may find him, where they may enjoy his presence. Christ will cherish the least desires or breathe in the soul after him. He will not break the bruised Reed (though never so weak) neither will he quench the smoking flax, (but will rather increase it into a flame) until he hath brought judgement unto victory. That is, until the blindness and enmity of the carnal mind be wholly brought under.  
There is nothing less than grace at the first: the Kingdom of Heaven is compared to a grain of Mustard seed, that is, as well the work of grace in the soul, as the word of grace in the Gospel, is small and contemptible. Here those breathe and desires in the Daughters after Christ at the first, were like a grain of Mustard seed, when they inquire, what is thy beloved? But now these sparks are turned into flames, when she saith, Whither is thy beloved gone?  
Again, Whither is thy beloved gone, O thou fairest among women? From this appellation, Observe,  
That if we would be instruments of good to others, we should show forth ourselves to be holy and gracious. O thou fairest among women? The Daughters had a good conceit of the Spouse, and thought her to be gracious and holy, and therefore her speech took the more with them.  
The Daughters double the question, Whither is thy beloved gone? Whither is thy beloved turned aside? As the Spouse before doubled her description, This is my beloved, and this is my friend.  
Hence Observe,  
That those that kindle others, must be inflamed in their own hearts. Those that speak with experience and confidence, do often make impressions upon the hearers. The Apostle John, in the beginning of his Epistle, to persuade others to embrace his doctrine, he affirmeth, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, he delivered to them. That which comes from the heart, often goeth to the heart, and that which comes from the affections, many times reacheth the affections.  
The Apostle Peter saith, We followed not deceivable fables, when we preached unto you the power and coming of our Lord Jesus Christ, but with our eyes we saw his majesty, 1 Pet. 1. 16. O beloved! It is an excellent thing to speak of the excellency of Christ, from knowledge and experience, and this many Christians can do: but the watchmen  (Chap. 3. 3. & 5. 7.) had no such knowledge or experience, but in them the saying was fulfilled, The Pastors are become brutish, and have not sought the Lord, they shall not prosper, Jer. 10. 21.  
Lastly, in that she saith, Whither is thy beloved turned aside, that we may seek him with thee? Towit, with thee his Spouse.  
Hence Observe,  
That the right way to seek Christ, and the only way to find him, is to seek him with his Saints. Here the Daughters inquire for Christ of the Spouse, and to seek him with her, for so it is said, That we may seek him with thee. We do not know how God hath appointed us, though weak instruments, yet as profitable means to further one another in the knowledge of Christ. When the two Disciples went to Emaus, they talking together of Christ, it came to pass, that as they communed together, Jesus himself drew nigh, and went with them, Luke 24. 13. Though their eyes were holden for a time that they could not know him, yet after further communication he lodged with them; and sitting at the Table, at length caused their eyes to be open, and he manifested himself unto them: And so it is in this place, on a sudden it is revealed to the Spouse, where he is whom she seeketh. Thus much for the question propounded by the Daughters of Jerusalem: Now the resolution of the Spouse followeth in the next words.    

VERS. 17.  My beloved is gone down into his Garden, to the bed of spices, to feed in the Gardens, and to gather Lilies. 
THe question in the former verse, was not slightly propounded by the Daughters, neither was it a bare desire of satisfaction, but from strong affections of seeking Christ. So the Spouse here doth not return any slight answer, she is not wanting, but directly answers to the question: for there is no envy in spiritual things, because all may share alike: therefore she giveth a punctual answer, saying.  

My beloved is gone into his Garden, to the bed of Spices, etc.  
In the answer of the Spouse observe two things. First a declaration whither Christ is gone, where he is to be sought and found. My beloved is gone into his Garden, to the bed of spices.  
Secondly, the end of his going down is also declared, and that is, To feed in the Gardens, and to gather Lilies.   

My beloved is gone down into his Garden, etc.  
The Garden of Christ is his Church, as in Chap. 4. 16. & 5. 1. The Catholic Church is his Garden, and the particular Churches are his Gardens and beds of spices, where companies of believers grow, in whose hearts are sown the precious seed of the spirit, which the Apostle John calls, The seed of God: So the Saints become as a bed of spices in the Garden, comely, and sweet smelling, in whom Christ's soul delights, as in sweet spices. Now the Spouse comes to know that Christ is in her, he was there present all the time of her seeking, but she perceived him not, but now he was manifest to her. Hence Observe,  
That Christ is never absent from his Saints, though they cannot sometimes discern his presence. Christ was with his Spouse when she fainted for want of his presence, when she was sick of love, and when she made such a diligent search and enquiry after him, but she discerned him not all that while, but now he manifesteth himself unto her, so that now she hath a plain discovery of him, when she saith, My beloved is gone into his Garden, to the bed of spices, etc. Christ is near his Spouse, as well when she hath not, as when she hath the manifestation of his presence. God was never nearer Christ, upholding him by his divine power, then when he cried out, My God, my God, why hast thou forsaken me? So the Lord is near, yea, in the midst of his people, afflicting, strengthening, and supporting them, when they have little or no sight, or apprehension of his presence. Secondly Observe.  
That Christ doth not long together hid his divine presence from his Spouse. It is true, he may veil himself for a while, and withdraw his light and comfort from the soul; though he take not away his love, yet he may suspend the acts of it: he may seem to frown, and to hid, and eclipse himself, that the soul for a while looseth sense, and feels not its own happiness. Now when it is thus with a believer, Christ is gone, the comfort and assurance of his love is gone, joy, and love, and delight, and all is gone. O how disconsolate and sad is the soul then: this is very irksome to the soul that is endeared to Christ, and desires his communion: yet notwithstanding these things are but short, Christ will not be long absent from his Saints, his great delight and affection towards them will constrain him to manifest himself. Joseph concealed himself for a while, but he was much straightened in his spirit, until he had made himself known unto his brethren: So it is with Christ, he may keep at at a distance from his people for a while, but it will not be long before he return again, and manifest himself unto his Spouse. Now followeth the end of Christ's going down into his Garden. Viz.   

To feed in the Gardens, to gather Lilies.  
First, Christ's end in going down into his Garden is to feed there, that is, to associate himself, and communicate with his people in the graces of his own spirit, eating his own pleasant fruits, as in Chap. 4. 16. And also to Feast and refresh his people with divine things, giving them of the heavenly Manna to eat, and of the River of life to drink: he doth impart unto his Saints the graces of his spirit: he doth refresh his Gardens, Viz. All his particular Churches, with all variety of Heavenly dainties.  
Hence Observe,  
That Christ doth associate himself with his people, abundantly satisfying their souls with his sweetness. He feeds in the Gardens, by communicating of himself and his glory unto his Saints. You may remember in Chap. 5. 1. Christ declares that he had eaten his honey with his honeycomb; and here he feedeth in the Gardens. The Prophet saith, He shall seed his flock like a Shepherd, he shall gather the Lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young, Isa. 40. 11. So that Christ doth plentifully, and sweetly, and that with the greatest care that possible can be, feed and refresh his people. Another place parallel to this, is in Ezek. 34. 14. I will feed them in good pastures upon the high Mountains of Israel, there shall their fold be, there shall they lie in a good field, in a fat pasture, I will feed my flocke, and cause them to lie down, saith the Lord God. I will seek that which was lost, and bring back that which was driven away; I will bind up that which was broken, and strengthen that which is sick, and destroy the fat and the strong, and feed them with judgement. Here is store of all supply, yea, suitable supply for every want: a fit salve for every sore. Thus we see Christ doth feed in his Gardens, he doth communicate himself, his spirit, and makes a comfortable supply to all our wants.  
Secondly, Christ's end in going into his Garden is to gather Lilies: that is, to accept the sweet-smelling fruits of his own graces, growing in his Churches: or, to gather his people to himself, which are as Lilies among thorns. Christians are compared to Lilies, for their purity and whiteness, being clean through the word, as the Apostle saith; that is, through Christ who is the word. The Lily, as it is white and glorious, so it is a very tall, goodly plant, therefore the Spouse is compared to it: Other men are compared to thorns because they are noxious and hurtful, they are good for nothing but to cumber the ground, and to be offensive, and to be burned. So the wicked are compared to such, because they are hurtful and offensive, but the Saints are compared to Lilies, for beauty and fairness. Hence Observe.  
That the Saints are beautiful persons. Here they are compared to the glorious and beautiful Lily. God clotheth Lilies of the field with excellent beauty, their glory is brought into competition with solomon's, whose glory came far short of the Lilies whiteness and beauty; and if God take care for Lilies will he not take care for you, O ye of little faith? Mat. 6. 29. Doth God care for Lilies, that are to day, and to morrow are cast into the Oven, and shall he not care for these living holy Lilies? Yes, undoubtedly he will. Christ's argument is undeniable, he that puts such a beauty upon the poor plants, that flourish to day in the morning, and whither before night, he that puts such beauty upon the grass of the field, will he not put more excellency upon his Saints? Without question he will. The Saints are as fair, and much fairer in God's eye, than all the Lilies of the field. The Church is said to be clothed with the Sun, in Revel. 12. 1. That is, she was clothed with God, and with Christ, with the Spirit, with the white robes of his righteousness, and therefore she must needs be glorious. And the Armies in Heaven, which are the Saints that follow Christ, are said to be Clothed in fine linen, white and clean, Rev. 19 14. The Saints are a chosen people, to be holy, and without blame before him in love, Ephes. 1. 4. God looks upon the Saints without blame, not as concerning the flesh, and the carnal mind, which is enmity against God, but according to the Spirit, and the new man, which is created of God, after his own image. And thus Christ is said, To wash and cleanse his Church, by the washing of water, and the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, Ephes. 5. 26, 27. This is the pure, holy, and glorious condition of the Spouse. The Saints are Lilies, being clothed with the white Garments of Christ's righteousness, not having any natural or fleshly glory of their own: The whiteness and purity of the Saints is borrowed, as the Moon borrows all her light from the Sun, so the Saints derive their glory and excellency from Christ.  
Lastly, in that she saith, the end of Christ's going into his Garden is, to gather Lilies. Hence Observe, That Christ doth graciously accept of the fruits of his own Spirit. Christ planteth a Vineyard, and delighteth to eat the fruit thereof; and so in Chap. 4. 16. Let my beloved come in, and eat his pleasant fruits. That is, let him accept of, and partake of all the fruits of his: own spirit, fruits of union and fruits of communion when Christ becomes as a dew upon Israel, Israel becomes his pleasant plant, and is found to be fruitful in returns to Christ again: now Christ will accept of all those returns of his own spirit, from his own people, he comes into his garden to gather Lilies, to accept of the returns of his own spirit.  
The Spouse having thus resolved the daughters of Jerusalem, she gins to feel some comfort and refreshing from Christ, who had before estranged himself from her, and therefore she now concludeth with a kind of triumphant acclamation upon all the former passages, both of her ill dealing with Christ, and Christ's withdrawing from her: notwithstanding all former passages, she doth as it were glory in her union and communion with Christ, as followeth in the next verse, whereshe saith.    

VERS. 18  I am my beloved's, and my beloved is mine, he feedeth among the Lilies. 
THis is the conclusion of the whole Chapter, and of all the speech that the Spouse hath with the daughters of Jerusalem, wherein she openly professeth that whatsoever may be done against her, that her affections are still the same towards Christ, and is also persuaded of his good will towards her: I am my beloved's, and my beloved is mine. The Spouse boasteth and glorieth in the renewed peace made between Christ and her, and their mutual union and communion by the Spirit, notwithstanding her former infirmities and afflictions. We had the same words before in Chap. 2. 16. only here they differ in respect of the order of them: That first there, is last here: Here in the order of the words the Spouse saith, I am my beloved's. and afterwards, my beloved is mine: but however in order of the words, the Church saith, I am my beloved's first; yet in order of nature, Christ is ours first, though not in order of discovery. The cause is known by the effect, though the cause be first in being, yet the effect is sometimes first in discovery: so it is here, Christ's love and goodness is the cause of ours: yet many times we see our own before we see his. I am my beloved's, and my beloved is mine. In these words you see a mutual interest and an owning between Christ and his Spouse, as if the Spouse had said, as he will not have another, but will content and delight himself wholly with me. Who feedeth among the Lilies; that is, who liveth most pleasantly and sweetly, as they that eat their meat among Lilies, and other flowers, cannot but live in pleasure; but I shall not enlarge on this, having spoken largely of it in chap. 2. 16. So endeth the fifth chapter.    

CANTICLES. CHAP. VI  

VERS. 1, 2, 3, 4, 5.  
Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an Army with banners.  
Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of Goats, that appear from Gilead.  
Thy teeth are as a flock of sheep, which go up from the washing, whereof every one beareth twins, and there is not one barren among them.  
As a piece of a pomegranate are thy Temples within thy locks.  
There are threescore Queens, and fourscore Concubines and Virgins without number. etc.  
AS in the former Chapter, and especially towards the end thereof, the Spouse had very highly commended Christ her head, and that not only to stir up others to love, and embrace him that was so excellent, but also to raise up and increase the fervency of her affection towards him: so in this Chapter, Christ again on the other side doth likewise exceedingly praise her, not only thereby to express his great affection towards her, and to let her know, that no love or commendation bestowed upon him is lost, but when that shall be requited to the full: but also to draw on others in a gracious affection to join themselves unto her, whom both he so tenderly loveth, and highly magnifieth. Now Christ having praised the Spouse greatly in the fourth Chapter, it may be demanded, why he doth again, and that in the same manner, give such a high and singular commendation unto her, and to testify to her so much of his love and hearty affection. This indeed may be demanded, lest we might imagine that here is a tedious and a needless repetition. The truth is, that this commendation is not superfluous, but cometh very fitly for the comfort of the Spouse: for you have seen in the beginning of the former Chapter, how unkindly she dealt with Christ, how he withdrew himself, as one displeased, so that she fell into great affliction, being tossed to and fro, with doubtings, lest Christ for her unkind dealing, should utterly departed from her, she bewaileth her offence, and seeketh after her beloved with much sorrow and trouble: and now lest it might seem; that by her offence, or by her affliction she had lost that former beauty and commendation, yea, lest there might seem to remain some blot, or that her former liking was diminished, he doth give her the same, or rather greater commendations than before, and this is the reason, why Christ doth renew the commendations of his Spouse, because in the former Chapter the Spouse was full of mourning, grief and sickness, for her negligence and carelessness towards her beloved, now he comforteth and assureth her, that notwithstanding the same, she is and shall be as dear unto him, as ever she same, she was before: which thing also that she might be the better persuaded of, he doth give her a large and unfeigned commeudation.  
In this Chapter Observe three parts.  
First, Christ assureth his Spouse of his love, which he doth by describing of her beauty.  
First, In general, in verse 1. the Spouse is likened to be.  

1. As Tirzah.  
2. As Jerusalem.  
3. As an army with banners.   
Secondly, The Spouse is set forth in particular, by the parts and members of her body. verse 2, 3, 4.  

1. Her Eyes.  
2. Her Hair.  
3. Her Teeth.  
4. Her Temples.   
The second part of this Chapter is, that Christ doth clear, by way of preoccupation and doubt, which the Spouse might object, out of her own weakness: that there be many assemblies in which religion is professed, which by their outward peace and prosperity, which they enjoy, do seem to be more in Christ's favour than she is, and to be more beautiful in his eyes then she, for they are described to be.  

1. As Queens, 60.  
2. As Concubines, 80.  
3. As Virgins without number, Verse 5. To which he answers, that the Church is more excellent.   
First, To Christ she is,  

1. As a Dove.  
2. Undefiled.  
2. An only one.   
Secondly, to others, she was.  

1. Blessed by the daughters.  
2. Praised by the Queens and Concubines, verse 6.   
In the last place, lest she should fear, that Christ having once forsaken her, might forsake her again, he excuseth his absence from her heretofore, by which he in her sense and feeling only to have forsaken her, when as indeed he was near unto her, and this is employed in the residue of the Chapter.  
And thus much being said, both for the connection and division of the Chapter, into the chief parts and members, we come now to the sense of the words of the text as they lie:  
Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an Army with banners.  
In this general description of the glory of the Spouse, by which Christ maketh her glorious unto himself, he doth commend her by comparing her to two goodly Cities,  

1. To Tirzah.  
2. To Jerusalem.   
In the next place he doth commend her terrible fortitude, when he saith, She is terrible as an Army with banners.  

Thou art beautiful O my love.  
Christ having met with his Spouse, who laboured and sought to find him, doth after the manner of lovers, declaring his great affections, marveilously commend her beauty: we must understand this in a spiritual sense, for the Spouse hath no beauty, but she receives it from Christ: so that Christ doth but commend his own beauty in the Spouse. Now as this respects Christ, it propoundeth unto us the manifestation of his unfeigned and continual love towards his Spouse. Or if we respect the Spouse herself, than this commendation is for her comfort; as if Christ should say, think not that that surpassing beauty of thine is decayed, or that I have cast off my love and liking towards thee, by reason of thy former discourtesies, and negligence, I do not disdain and scorn thee for thy spots, and defilements, but as I said before, in chap. 4. 1, 2. So I even now affirm the same still, thy beauty and thy favour is most acceptable and delightful to me.  
Hence Observe, first.  
That Christ's love towards his Saints, is a beautiful, and continual love.  
Christ doth not sometimes love, and sometimes hate, but whom he loves once, he loves to the end. Although the Saints offend Christ often, yet he loves them still: he only purges them, and heals them of their spiritual maladies, which cannot be done without some smart; but he doth not a whit lessen, or detract his love from them, though his people come upon him every day for new favours and new supplies; yet his goodness is never wearied or tired out. The love of Christ towards his Saints never decays or waxeth cold, like the stone Asbestos, of which Solinus writes of, that being once hot, it can never be cooled again. The love of Christ is like a fountain overflowing, and never 
Jul. Solin. Poly histor. Cap. 12.  dried up: yea, though thousands, millions of his Saints press upon him at once, yet he hath enough for them all, for the fountain of his love is never emptied.  
Secondly note.  
That Christ's love towards his Saints, is not only everlasting, but an exceeding great and magnificent love.  
Here behold the greatness of the love of Christ, who doth quite forget all offences committed against him, as if they had never been, he doth not so much as once upbraid his Spouse for her unkind dealing; it's without question the Saints having experience how sweet the Lord is being made partakers of his great benefits, when the flesh prevails upon them, are much dismayed, fearing that now they cannot be beautiful and dear in his sight. Now they have deformed themselves, how should he love, and delight in them? Here is therefore a special comfort ministered, that those breathing after his presence, he doth refresh them, he doth embrace them, he doth love them, he doth commend them, and delight in them, even as if they had never done evil against him: what a sweet gracious and exceeding love is here? who can express the riches of this grace, who can be able any way to set forth this bountifulness of the Lord?  
Now this beauty which is thus set forth in general, whereby the Spouse is commended, by comparing her in respect of her glory, to two famous Cities.  

1. To Tirzah.  
2. To Jerusalem.    

Thou art fair as Tirzah.  
Tirzah, is the name of a most pleasant City in the coasts of Israel, situated upon the River Euphates, where after that the Kingdom of Israel was rend from the house of David, Jeroboam the King of Israel, built his Palace or dwelling house there, it being the most pleasant place in all the borders of Israel: of this City you may read, 1 Kings 14. 17. also 15. 21. and 16. 6, etc. This City was the dwelling place of one of the 31. Kings whom Joshua conquered, Josh. 12. 24. It hath its name of pleasantness, or wel-pleasednesse (being derived of a word that signifieth to accept, or like of) because it did by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit, bene volus, delectatus, placatus, reconciliatus fuit, acceptavit, contentus fuit.  the pleasantenesse and beauty thereof, draw all men, as it were, to the liking thereof, which shows it to be a goodly pleasant place; such as King's delight to dwell in. A like beauty is here ascribed to the Spouse, being made fair and beautiful in her beloved, by the indwellings of God, and his glorious spirit, the Father, Son, and Spirit, these take up the soul for a Palace, or delightful place to dwell in, so that the souls of the Saints are made glorious by the indwellings of God, when he sets up his Throne there, and doth administer life, spirit, and glory. It's added.   

Comely as Jerusalem.  
As for the beauty of this City, we have it much commended in Scripture, where it is called the praise of the whole Earth, Isa. 62. 7. See also Psal. 122. 3. & 48. 2, 3, etc. It was the place where the Lord chose to dwell, and had his Temple built there, on Mount Zion, and the Church under the New Testament is called Jerusalem, holy, and heavenly, Revel. 21. Besides foreign Writers report it to be the most famous 
See Plln. Hist. Lib. 5. cap. 14.  City in the East. Jerusalem signifies in the Hebrew, the sight of peace. Thus we see the beauty and glory of the Spouse set out unto us by Earthly similitudes. And though it be true indeed, that none of these things can sufficiently declare the same unto us, yet we may perceive that the Scripture hath not only taken the most excellent things of the Land of Judah and Israel, but of the whole world, to set forth the same unto us, that so under these earthly resemblances, he might the better make us (who are very gross and dull) to conceive of heavenly and spiritual things. Now in that the beauty, glory, and splendour of the Spouse is set forth by these two pleasant and famous Cities, which were both places of renown. So then, comparing the Spouse to Tirzah, which was the King's Palace, it is as much as if he had said, I will dwell in my Church, I will be near her, and make her the place of my residence. And as for Jerusalem, she is not only commended for her sanctity, that she is the holy City, but also for her peace and glory above other places. Hence Observe,  
That the Spouse is made glorious by the presence of Christ, and by that peace and tranquillity that accompanies the same. The Spouse is glorious by the presence and indwellings of Christ; this appears in that it is said, The Lord hath chosen Zion to be an Habitation for himself, he hath longed for her, this shall be my rest for ever, herewill I dwell, for I have delight herein, Psal. 122. 14, 15. When the Lord comes to reside in the soul, to delight, and take up his rest there, to advance his Sceptre, and reign there, how glorious and beautiful must the reign there, how glorious and beautiful must the soul needs be. Again it's said, The Lord hath chosen Jacob to himself, and Israel for his own Possession, Psal. 135. 4. Meaning his Church, not only of the Jews, but also of the Gentills. And the glory and peace of the Spouse is figured out by Jerusalem, where it is said, She is builded like a City which is at unity within herself, thither the Tribes go up, even the Tribes of the Lord, to testify unto Israel, and to give thanks unto the name of the Lord; there is the seat of judgement, even the seat of the house of David: peace be within thy walls, etc. Psal. 122. 3, 4. So that here he doth promise inward and outward peace, according to that of the Apostle, As many as walk according to this rule, peace shallbe unto them, & mercy, and to the Israel of God, Gal. 6. 16. There can be nothing but peace, goodness, delight and glory, where Christ doth inhabit. Thus much for Christ's assuring the Spouse of his love, by describing of her beauty: Now followeth his commendations of her fortitude and strength.   

Terrible as an Army with banners.  
In these words the valour and fortitude of the Spouse is set forth; but one would think that this should be no great commendations, especially because the Church is resembled to a woman; neither doth it agree to that sex, neither is it praiseworthy in them, (as some suppose) to strike terror into others. But for answer, its commendable for a woman, even by her gravity and sobriety, to strike terror and fear into such as would make them disloyal to their husbands, which thing might aptly agree to the Spouse here, and that in a double respect; to wit,  
1. When as in respect of her Majesty, she so terrifieth her adversaries, especially false teachers, such as would corrupt her by false doctrine. Or,  
2. When as in regard of her disobedient Children, she woundeth them by the word and discipline for a while; neither doth the Lord mean this only, by resembling his Spouse to Armies with many Ensigns or banners, but also to set out unto us thereby, the good order and invincible force of the same. Hereby Christ doth strengthen his Spouse inwardly against temptations and the flesh: for as it is an impossible thing to prevail upon an Army, consisting of innumerable and valiant people: so it is as hard, yea, altogether impossible to prevail against the Church, she is of such strength, power, and courage, that though she may be assaulted, yet she can never be overcome.  
Hence Observe,  
That the Saints are full of fortitude and valour.  
Here the Spouse is commended for one that is terrible as an Army with banners: and in Chap. 1. she is likened to a Troop of Horses in the Chariots of Pharaoh, she is strong and prompt to the battle: for she is as one that hath put on the whole armour of God, she standeth in the spiritual battle, and putteth her enemies to flight. The strength of the Church was typified in that speech where it is said, when Israel abode in his Tents, according to their Tribes, encamping in the Wilderness, his Tents were goodly, his strength was as an Unicorns, he couched as a courageous Lion, whom none durst stir up, Numb. 24. 2. 5. Thus we see why he saith she is terrible as an Army with banners: an Army that is strong, and marcheth with Banners or Ensigns, is very terrible to their adversaries to behold; even so is the Spouse unto the whole Army of spiritual enemies: but we must note, that the Saints are not thus strong of themselves, but in the power of God, in the power of the spirit. The Apostle teacheth, that we stand in the invincible power of his, by putting on the whole Armour of God, Ephes. 6. Thus Christ commendeth his Spouse in the general: Now followeth his particular commendations of her in the next words.    

VERS. 2.  Turn away thine eyes from me, for they have overcome me: Thy hair is as a slocke of Goats that appear from Gilead. 
IN this verse we have a description of two parts or members: towit, her Eyes and her Hair. But first of her eyes, in which part we may take notice.  

1. Of Christ's request to his Spouse, in these words, Turn away thine eyes, etc.  
2. The reason of the request, For they have overcome me.   

Turn away thine eyes from me, etc.  
The words may be read two ways: for sometimes the word is used for turning towards, as in 1 Chron. 12. 23. sometimes for turning away, as in Ezek. 7. 22. But here it is most likely to be meant in the first sense, and then we must read the words thus, Turn thine eyes over against me: that is, look upon me, and regard me, though thou be past, yet turn thine eyes back again, that thou mayest behold me, that so I may receive comfort in the sight of thee.  
There be some that turn the phrase otherwise, as thus, Turn away thine eyes from me, for they are too strong for me, or, they overcome me: giving also this sense, that Christ would have the Spouse to cast her eyefrom him, because he could hardly keep himself from showing again most manifest tokens of his love, etc. But the former sense seems to be the most plain and simple interpretation, not only agreeing best with the circumstances and occasion of the place, and purpose of Christ, but also standing well with the meaning of the Hebrew word, which may, and doth as well signify to turn to, as turn from. Then the meaning is, Turn thine eyes towards me, towit, that I may be comforted and refreshed, for such is the reason here added.   

For they have overcome me.  
In the Hebrew these words run thus, For they have lifted me up: that is, they have lifted me up with comfort, and courage, and strength, etc. as in Psa. 138. 3. Thou hast encouraged me, or lifted me up. The Greek Translateth it, For they have made me fly: towit, as with wings. Then the sense is thus much, as if Christ had said to the Spouse, be of good comfort, look up to me, that so I myself also, who am in some sort cast down with thy heaviness, may receive both comfort and glory by thy faith and beauty: for no question, that since the union and conjunction is so great betwixt Christ and his Spouse, as the Apostle saith in 1 Cor. 12. 12. There is also a sympathy and fellow-feeling or suffering together, as it were. Christ being afflicted with his Church, and rejoiceth at the joy thereof. So that these words declare how much Christ is ravished, and lifted up with joy and gladness with her looks. The Spouse had twice before declared, that she was, as it were, sick and faint through love, as in Chap. 2. 5. Also Chap. 5. 7. So Christ declareth the same strength and power of love, to be in him toward her, that so she might know there was no love lost, and therefore he useth another speech, but to the same effect, when he saith, that she had plucked away his heart with one of her eyes, Chap. 4. 9 That is, she, with the beauty, simplicity, and chastity of her eyes, had even won his heart; it expresseth a vehement affection of love towards her. Even so in this place, the beauty of her eyes doth affect him in a wonderful manner. Hence Observe,  
That the beauty of the Spouse is exceeding great in Christ's eyes. Here he doth very highly commend the glorious beauty of the eye of faith, and that in such a kind of speech that doth in the highest sort that can be, express how much the beauty of her eyes doth delight him: for even, as she said before, she was sick of love, so he saith here, that he is, as it were, overcome with love. Faith is the eye of the soul, and how excellent is the beauty thereof in the eyes of the Lord, yea, it doth as it were, ravish, and overcome him with the sight thereof. Thus much for the commendations of her Eyes: That of her Hair followeth.   

Thy hair is as a flock of Goats that appear from Gilead.  
The Hair of the Spouse in a spiritual way may be meant of the multitude of believers, or the abundance of graces bestowed upon the Church. But rather by the commendations of her hair, is meant, that her thoughts, counsels, purposes, etc. are orderly composed by the Lord, whereby they are like the Hair of Goats. But having spoken largely of these words in Chap. 4. 1. I shall pass them by here. It followeth.    

VERS. 3.  Thy Teeth are as a flock of Sheep which go up from the washing, whereof every one beareth Twins, and there is none barren among them. 
THe spiritual Teeth of the Spouse, wherewith she eateth the spiritual dainties, and is nourished with the food, towit, the word of Christ, are as a flock of Sheep which go up from the washing, that is, white, pure, and clean: All which bring Twins, that is, they are all even and equal in bigness, as commonly Twins are: And there is none barren among them. He meaneth, that they were all full, and none wanting; for as Teeth answering evenly one to another, as in respect of the upper and nether jaw is comely, when one tooth standeth not farther out then another, but are all of an equal height or evenness, it is sometimes a beauty to the Countenance; so it was with the Spouse. But I shall not enlarge myself on this, because it is Expounded before in Chap. 4. 2. where Christ speaketh the same things of the Spouse. He proceedeth from the commendations of the Teeth to the Temples.   

VERS. 4.  As a piece of Pomegranate are thy Temples within thy locks. 
THy Temples, towit, of thy head, between thy locks, he speaketh of the Spouse according to the manner of women, who were wont to wear their locks out, yet so, that their Temples, notwithstanding the same, and the beauty thereof might be seen. And these are said to be like a piece of Pomegranate, that is, of a ruddy and beautiful colour. Now under this similitude is set forth the modesty, shamefastness, and chastity of the Spouse. This also hath been Expounded before in Chap. 4. 3. but we must know this is no vain or idle repetition, but as having regard to the Spouse, and that in a double consideration. The first is to show her, that notwithstanding her offence he loveth her still as before, which also causeth him to use the same words here as before. Secondly, because he knew how hard a thing it was for the Spouse to believe, and therefore for the strengthening of her weakness she doubleth the words by way of repetition. Thus much for Christ's commending his Spouse for her beauty: Now he proceedeth to commend her by comparing her with others, in the next verse.   

VERS. 5.  There are threescore Queens, and four score Concubines, and Virgins without number. 
IN these words we have a more ample declaration of the glorious beauty and rich deckings of the Spouse, and that not only in respect of herself, but in comparison above all others. Those to whom she is compared, are 1. Queens 60. 2. Concubines 80. 3. Virgins without number.  
This declaration of the Church's beauty by way of comparison, is least she might seem to be disquieted in her mind, doubting that she is not in such special favour with Christ, as he hath professed unto her, because there are a multitude of other assemblies in the world, which by their outward, flourishing estate & freedom from all such terrors, both outward and inward, seem to be respected above her, & may seem in comparison of them to be less beautiful. His answer is for her better satisfaction, that there are indeed so many Queens & Concubines, & Damsels, yet she alone is acceptable unto him, he regardeth not them nor their beauty, but the Spouse is that only one that is gracious in his sight, she is his Dove and chaste Spouse, she is his Undefiled, being cleansed and washed.  

There are three score Queens, etc.  
We may understand these words affirmatively, They are sixty, or by supposition, Be there sixty Queens? that is, though there were sixty Queens, and eighty Concubines, etc. yet my Dove is but one, as it followeth. And for the numbers, threescore and fourscore, it is not certain whether the allusion be to Solomon's wives and concubines which he took at first, before he increased them to seven hundred wives, and three hundred concubines, as in 1 Kings 11. 3. as we heard in Chap. 3. 7. where mention was made of threescore mighty men of Israel, that stand about Solomon's bed. Or rather, whither a certain number be not put for an uncertain, meaning many Queens, more concubines and innumerable Demosels, as seven Shepherds, and eight Princes, in Mic. 5. 5. So six and seven troubles, in Job. 5. 19 signify many, and no definite number.  
Queens were such, as were the chief wives of Princes, which they took into fellowship by solemn stip lation, and with consent and solemn rejoicing of friends: these bring dowries to their Husbands, and are such as have the government of the house with their husbands, and the like.  
Concubines were secondary wives, taken for propagation of Children, but they bore no rule in the family as wives, neither had their Children such right to inherit, as the others had, but were sent away with gifts, as is apparent by Abraham's practice, Gen. 25. 5. 6. The Hebrew word pilegesh, (whereof the Greek Palakis, and Latin pellex is borrowed, which we call a Concubine) signifieth a half wife, or a divided and secondary Wife, which was a wife only for the bed, but not for honour and government, and which were married without any solemnity, or betrothing of matrimony. Solomon's wives were Princesses, and so were not his Concubines, 1 Kings 11. 3. Such a Concubine was Hagar to Abraham, and Keturah his second wife is called a Concubine, Gen. 25. 6. And Bilha, and Zilpha, were Concubines to Jacob, Gen. 35. 22. And many other men of note had Concubines, as Caleb, Manasses, Gideon, David, Rohoboam, with many others.  
Damosels were such, as were not married at all, but accompany and attend upon Queens, and other great women, as in Ps. 45. 15. The Virgins are called the companions, to wit, of the Queen See Est. 2. 9 Suppose now that these Queens and Concubines, and their Maids of honour attending upon them, were as a man would say, without number or innumerable, yet should they not be able to match the Spouse for beauty, comeliness, and glory, but should even of their own accord, give her place before them all: yea, though there be many Queens of great dignity, and attired with costly things, and Concubines that were beautiful, and in rich attire according to the glory of Princes, and these with their Maids of honour attending upon them: so that set all these together in all their glory, beauty, riches, yet they are nothing comparable to the Spouse whose beauty and glory fare excelleth them all, for, it is added in the next verse, My Dove is but one, etc.  
Hence Observe.  
That all outward and worldly glory is not comparable to the spiritual excellency and glory of the Saints.  
The Birth or the honour of the Queens, the beauty and deckings of the Concubines, and virgins, is great and of high esteem in the world; but it is not comparable to the honour, beauty, and rich ornaments of the Spouse of Christ; for she is clothed with the glorious spirit of God, she stands adorned with the robes of his righteousness and glory. The particulars of the honour and glory of the Spouse, are mentioned in the next verse.    

VERS. 6  My Dove, my undefiled is but one, she is the only one of her Mother, she is the choice one of her that bear her; the daughters saw her, and blessed her, yea, the Queens and the Concubines, and they praised her. 
IN this verse Christ gives a particular description of the several excellencies of the Spouse, and how she is incomparable honourable, beautiful, and glorious above all others, and this is declared,  
First, What she is to Christ.  

1. A Dove.  
2. Undefiled.  
3. She is but one.   
Secondly, To her Mother, she is,  

1. Her only one.  
2. Her choice one.   
Thirdly, What she was to others, to wit, the Queens and Concubines above mentioned.  

1. The Daughters blessed her.  
2. The Queens and Concubines commended her.   

My Dove, my undefiled is one, etc.  
A Dove hath been noted for chastity, and mildness, or innocency; but in what sense the Spouse is compared to a Dove, hath been often times declared before: as in Chap. 2. 14. And Chap. 5. 1. So that we need not stand upon it here. It's added.  
My Undefiled, or, my perfect one: that is, one that is washed and cleansed, and made complete in Christ. See this also expounded in Chap. 5. 2. But the next commendation is,   

She is but one.  
She is one, or, There is (but) one my Dove, and so this only one, is opposed to the many Queens and Concubines forementioned, though it were the glory of the other to be many; yet the glory of the Spouse is, that she is Christ's only one.  
The Spouse is said to be alone, as we say in our speech, an odd one, both because she was chosen by God, out of all the people and Nations of the world, and was most dear unto him: and also because compared with others, none of them could come nigh her to match with her.  
Hence Observe.  
That the Spouse is that only one, whom Christ doth prefer before the multitude of others, which in the world's esteem seem never so glorious.  
It is common in the world, for the wicked to magnify themselves, as in Revel. 18. 7. where it is said, Babylon did much glorify herself, and lived deliciously, for she saith in her heart, I sit a Queen, and am no Widow, and shall see no sorrow, therefore shall her plagues in one day, death, mourning, and famine, etc. See also Isa. 47. 7. But the Spouse she is that one, that only one whom Christ hath respect unto. Thus it was said of Israel. And who is like thy people, like Israel, one Nation in the earth Whom God went to redeem for a people to himself, etc. 2 Sam. 7. 23. And the Lord in respect of the Covenant he made with them, speaks thus, If ye will obey my voice indeed, and keep my Covenant; than ye shall be a peculiar treasure unto me, above all peoples, for all the earth is mine, Exod. 19 5. Thus it is with the Spouse; as there is one body, one spirit, one hope, one Lord, one faith, etc. So there is but one Spouse, who is only glorious, who is only chosen and beloved, who is only dear and precious in Christ's eyes. So much for the glory of the Spouse, as in relation to Christ. It followeth.   

She is the only one of her Mother, she is the choice one of her that bear her.  
She is the only one of her Mother, or, one she is to her Mother, by which is meant, she is most tenderly beloved, as only Children are, see Judg. 11. 34. And Luke 8. 42. And also that she had or should have a most rich and precious portion, as the only Child or heir of her mother. By her Mother, here is meant the heavenly Jerusalem, mentioned Gal. 4. 26. which was prefigured by Sarah the free woman, the only wife of Abraham, of whom he had his only Son Isaac, the child of promise; and though he had other Children by his Concubines, Agar and Keturah, unto whom he gave gifts, and sent them away, yet unto Isaac he gave all that he had, Gen. 25. 5, 6. Now Agar typified Mount Sinai, law, letter, and bondage, for she is in bondage with her Children, Gal. 4. 25. but Sarah was a type of the new Testament, and of Jerusalem which is above, is free, which is the mother of us all, Gal. 4. 26. And therefore in Isaac, the Son of the free woman, was Abraham's seed called, of whom are the Children of the promise, and heirs of salvation, Gal. 4. 22. Now in that here is mention made of the mother of the Spouse, we may remember as I have heretofore told you, that in the Hebrew phrase, the whole is called the mother, and the parts or members are called the Daughters: So the new Jerusalem, the Church of the first borne is called the mother, and the Members and branches thereof are called the Daughters: the holy seed is likened to a daughter, espoused to Christ, belonging to the heavenly Jerusalem, the mother of the faithful only. It's added.   

She is the choice one of her that bear her.  
The choice one, or the clear (the pure) one, as the word is rendered in the next verse, clear as the Sun. The Hebrew word Barah, signifieth, pure and clean from filthiness, purged, polished, separated, and select from others: the word is used for choice, in 1 Chron. 7. 40. And also for purging by affliction, in Dan. 11. 35. and 12. 10. so that we may read it, even that pure, that clean, or that chosen one, to her that bear her. This denotes, that the Spouse is only beloved, as only Children are, that she is high and honourable in her birth, that she is heir to a rich and glorious portion.  
Hence Observe.  
That the Saints are rich and glorious in their parentage.  
The birth, or honour touching the parentage of Queens, and the beauty and deckings of Concubines, and Virgins, is great and highly esteemed in the world, but it is not comparable to the honour, beauty, and rich ornaments of the Spouse, she standeth alone in all excellency. It is a thing of great account in the world, to be daughter of a mighty Prince: but what is the dignity of their birth, if it be compared with the dignity and honour of the birth of the Spouse? It is a divine and heavenly birth, the Saints are borne of God, and receive honour from him. The Spouse is the only one of her mother, to wit, Jerusalem that is from above, who is the mother of all the Saints in the world, and unto none else, all that be the Children of the most high. Thus we see, how for dignity and honour in birth, she fare excelleth all the Queens in the world. But now the Spouse is not only excellent to Christ, as a Dove, undefiled, and his only one, and that she is one, pure, and chosen of her Mother, the heavenly Jerusalem: but also she is excellent to others that be strangers, as appears in the next words.   

The daughters saw her and blessed her; yea, the Queens, and the Concubines, and they praised her.  
The daughters saw her, or, so soon as the daughters saw her. By Daughters here are meant the Virgins or Damosels forementioned in the former verse, and such as were spoken of in Chap. 2. 2. He meaneth by this speech, that the beauty of the Spouse is so excellent, that even at the first sight and beholding, they were constrained to confess her, to be the most excellent and beautiful of the world: for it's added.  
They blessed her, or, they called her blessed: that is, accounted her happy, as one endued with rare and wonderful graces, even for the things which they saw at the first sight and blush in her. The like phrase we have in Luk. 1. 48. And all generations shall call me blessed, And in Jam. 5. 11. We count them happy which endure, etc. To bless is more than to praise, praise is the acknowledging any good thing in her, but blessing is the acknowledgement. It followeth.  
The Queens and the concubines and they praised her.  
Even the Queens and Concubines, to wit, mentioned in the former verse, praised her, to wit, for the excellent grace sand parts that were in her.  
The Virgins that he spoke of, that do behold the beauty of the Queens and Concubines, yea, and they look upon their own attire and riches: and they account these, great things: but so soon as ever they behold the Spouse, she so dimmeth all their beauty and glory, so that they set their eyes upon her, and pronounce her blessed: yea, the Queens and Concubines also, which glory in their own pomp and glory, tool her.  
Hence Observe.  
That the Saints being clothed with the Spirit and glory of Christ, are the admiration of the world. Such is the privilege of the Saints, that many times profane worldlings are forced to perferre the state of the godly before their own, and to wish they were like unto them. As Saul, Pharaoh, Ealaam, and others: sometimes the Saints have been made so honourable, by the appearance of God among them, even in the sight of men, that the very heathen Nations have confessed that they were happy, God had done great things for them; thus Israel of old was praised and accounted happy, for the manifold blessings of God upon her, whom he hath made high, above all Nations which he hath made, in praise, and in name, and in honour, Deut, 26. 19 And again Moses faith, in Gen. 4. 6. This is your wisdom, and your nnderstanding, in the eyes of the people; which shall hear all these Stalutes and say, surely this great Nation, is a wise and understanding people. And the people are said to magnify the Disciples, in Act. 5. 13.  
Now for the particulars wherein these do so much praise and commend the Spouse, are expressed in the next words.    

VERS. 7.  Who is she that looketh forth as the morning, fair as the Moon, clear as the Sun, and terrible as an Army with Banners. 
HEre the praises forespoken of, are set forth most gloriously, or a new state of the Church is described. They propound this Question, saying,  

Who is she, etc.  
They were not ignorant, or in doubt who she was, but by this manner of speech is noted her excellency. See the like demand in Psal. 24. 8. Also Psal. 77. 13. where they demand thus, Who is so great a God as our God? And so it was said of Christ, What manner of man is this? Mark 4. 41. & Mat. 8. 27. So here, Who is she? She is so beautiful and glorious that we know not what to resemble her unto. And this glory of the Spouse is set forth by four excellent comparisons.  

1. As the Morning for her beauty and freshness.  
2. As the Moon for fairness and light.  
3. As the Sun for her brightness and clearness.  
4. As an Army with terrible banners, for fortitude.   
1. The Spouse is resembled to the morning, Who is this looketh forth as the morning, that is, lightsome, bright, and cheerful. The morning we know is fresh and comfortable, also glorious and beautiful, as in respect of the lively and clear colours thereof, and doth, as a man would say, more and more increase in light; so that the Spouse is not compared, neither to the night, nor to the dawing of the day, or day break, but even to the glory and beauty of the morning itself. As the morning is comfortable after the dark night, so is the divine presence of Christ to the soul, after the dark night of sin, ignorance, and affliction.  
Hence Note,  
That divine presence in the souls of the Saints, is very sweet and comfortable. It is like the breaking forth of the morning, after a dark stormy night. When the soul hath been in darkness without light, in affliction, sorrow, ignorance, and blindness, and then to be filled with the divine presence of Christ, for the Lord to break forth then in light and glory; how sweet, how comfortable, how glorious will such an appearance of God be to the soul? thus it's said to the Church, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee, and the Gentiles shall come to thy light, and Kings to the brightness of thy rising, Isa. 60. 1. 3. The Prophet doth here allude to that glory that sometimes appeared upon the Mount, Exod. 24. 15. And upon the Tabernacle, Exod. 40. 32. And the Temple, 1 Kings 8. 11. So that when darkness shall cover the Earth, and gross darkness the people, the presence of God with his people shall be life, light, and glory unto them. When the Lord promiseth prosperity to his people he saith, Then shall thy light break forth as the morning, Isa. 58. 8. So much for the first comparison: The second followeth.   

Fair as the Moon.  
The Moon in her full, or most glorious show, seemeth to be a most glorious Creature indeed: it's called in Hebrew Lebanah, of her whiteness and glorious bright, shining. When abundance of glory and light is promised to the Church, God saith, Thy Sun shall no more go down, neither shall thy Moon withdraw itself, Isa. 60. 20. And the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be seven fold, Isa. 30. 26. The Moon is fair and light by that beauty and brightness communicated to her from the Sun. In the Sun's brightness she hath her light.  
Hence Observe,  
That the Saints are beautiful, and shine in the glory and light of God. As the Moon receives all her light from the Sun, so do the Saints receive all their life, light, and glory from Christ the anointed one of the Father. The Apostles said of Christ, We saw his glory as the glory of the only begotten of the Father, John 1. 12. Christ shined in the glory of his Father, and the Saints shine in the glory of Christ: they receive all their grace and light from him. Of his fullness we all receive, and grace for grace, John 1. 16. As Christ lived in his Father's bosom, and council, acted in his power, and stood in his righteousness: So the Saints live in the secrets of the Almighty, and partake of the righteousness of God in Christ, they shine in the same glory & excellency as Christ did. But now the Moon, though she be clear and receive much light from the Sun, yet sometimes the light and glory of the Sun is eclipsed from her: neither is she so perfectly clear, but sometimes she hath spots, therefore it is not only said, that the Spouse is fair as the Moon, but it's added,   

Clear as the Sun.  
Here are the degrees of grace, the Spouse is made partaker of; her first light is like the morning, or dawning of the day, the second beauty like the Moon, which borroweth her light of the Sun; the third degree like the Sun itself in brightness. The Spouse is clear, or pure as the Sun, as it is said. The path of the just is as the shining light, that shineth more and more until the perfect day, Prov. 4. 18. He meaneth not that the Spouse is alone, and simply, as the Sun hath not her light from any other, but that she is glorious and wonderful of majesty, and that she stands in the same glory and majesty as Christ did. In Christ's transfiguration it's said, that his face did shine as the Sun, Mat. 17. 2. & Revel. 1. 16. It is said, that his face shone as the Sun shineth in his strength. In a word, under these speeches the holy spirit would not only note the growth of the Spouse, by comparing her to the morning, but the excellency and glory of her by resembling her to the Moon, yea, to the Sun, the most excellent and glorious of all that heavenly Creatures that we do behold. Christ himself is the Sun of righteousness, in whose glory and excellency the Church shines. Hence Observe,  
That the glory and excellency of the Saints is the same with the excellency and glory of Christ.  
The Spouse is not only like the joyful morning, pleasant and comfortable, and like the Moon that receives light from another, but is also glorious and excellent as the Sun of righteousness himself. The Saints are said to but on Christ, Gal. 3. 27. And the woman (which is the Spouse) is clothed with the Sun, Rev. 12. 1. That is, she is clothed with Christ, with his righteousness and glory. Thus the Armies which were in Heaven following Christ, are said to be clothed in fine linen, white and clean, Rev. 19 14. They are clothed with the same anointings, and the same spirit, that Christ is, as the Apostle testifieth, that as he is (to wit, Christ) So are we in this present world, 1 John 4. 17. The last commendations in the verse followeth.   

And terrible as an Army with banners.  
The Spouse was glorious in her terror and fortitude, she was an amazement and trembling to all her spiritual enemies, pulling down with spiritual weapons Strong holds, etc. 2 Cor. 10. 4. The people of Israel were a type of the spiritual Church, who were a people saved by the Lord the shield of their help, and the Sword of their exceliency, Deut. 33. 29. God cast the dread of them, and the fear of them upon the Nations under the whole Heaven, who heard the report of them and trembled, Deut. 2. 25. The people heard and were afraid, sorrow took hold on the Inhabitants of Palestina; the Dukes of Edom were amazed, the mighty men of Moab trembling, took hold upon them, all the Inhabitants of Canaan melted away, fear and dread fell upon them, by the greatness of thine arm they shall be as still as a stone, etc. Exod. 15. 15, 16. Having spoken of this more largely in the first verse of this Chapter, I shall pass it here, and proceed.    

VERS. 8.  I went down into the Garden of Nuts, to see the fruits of the Valley, and to see whit her the Vine flourished, and the Pomegranate budded. 
THese words contain an answer to an objection: The objection may be thus framed according to the answer. How cometh it then that you withdrew yourself from me, if not because you would forsake me for my former negligence?  
His answer is, that he went for other ends.  

1. To visit his Garden, and see the fruits of the Valley, etc.  
2. To call her back from her mourning and doleful wand'ring.   
The first is declared.  
First, By the place unto which Christ went: he did not altogether departed from his Spouse, but went into the Garden, that is, into the Assemblies and meetings of his Church.  
Secondly, This is farther explained by the ends for which went down into his Garden, which was,  
First, to see the plants of the Valley, to wit, humble spirits, and such as are nothing in themselves, but rely wholly upon grace.  
Secondly, to see all the Members of his Church: both such as resemble the Vine, if they were towards the fruits of righteousness, and also such as resemble the Pomegranate Tree, if they were but budding forth, as it were.  

I went down into the Garden of Nuts.  
Christ maketh mention of going down unto her; he speaketh of a time past, even that time which is mentioned in the former Chapter, when he found her a sleep. The Spouse is called a Garden, I went down to the Garden. And here it is Translated, The Garden of Nuts, being generally so taken by the Hebrew Rabbis. The word Egoz is not found in all the Scripture, but in this place. We may take it for those aromatical Trees and fruits (such as Christ's Gardens are planted with, Chap. 4. 12, 13.) and so it's to be understood of that fruit which we call Nutmegs, and the like.  
Or, we may take the words thus, I came down to the fair dressed Garden. For Egoz which is taken to be the Nut, may be derived of Gazaz, which signifieth to cut, or shear. And so it seemeth most fit to take it thus, and it rather standeth both with the etymology of the Hebrew word, and also most agreeable to the circumstance of the place, because afterwards he mentioneth Vines. Pomegranates, and such like, with which men are wont to plant their Gardens, and not so commonly with Nut Trees, which are not so much of account and estimation. And so I say we may take it, I went down into the dressed Garden, for by this speech may be understood all the cost and labour which the Lord bestowed upon his Vineyard, by planting, watering, dressing, and bestowing all manner of labour and cost upon it, that it might be fruitful: In this the Lord shown that he did not out of loathsomeness and wrath desert from his Spouse, but rather of a very earnest desire that he had to finish the heavenly marriage between them, and therefore he comes down to make her as a well-dressed Garden.  
Hence Observe,  
That Christ doth not withdraw from his Spouse in everlasting displeasure, but rather to manifest his everlasting love unto her. Hence it is that Christ saith here, I am come down into my Garden, he speaketh according to the manner of men, who in the Summer time come to see their works thrive and prosper: so that it is as much, as if Christ had said, Thou shouldst not have been dismayed (O my Spouse) that I departed from thee, for therein I deal but with thee, as good Gardeners and Vinedressers deal with Orchards, gardens, and vineyards, who coming (perhaps before the time of fruit) to look for fruit, and finding none departed, not for ever, but till another convenient season, when they may receive fruit. So that Christ will not lose his lalabour and cost bestowed upon his Spouse, owners of their gardens and orchards: but he will come expecting fruit, and making fruitful, as the following words do farther hold forth, where we have the end of Christ's going down to his garden; to wit:   

To see the fruits of the valley, and to see whether the Vine flourished, and Pomegranates budded.  
To see the fruits of the valley, etc. there had been much bestowed upon the Spouse to make her fruitful, and now Christ takes a view of her fruitfulness, to see whether show answered the labour and cost he did bestow upon her.  
Fruits here properly mean, the green, or first ripe fruits, such as are come to maturity at the beginning of the year, or spring time; so that after the cold stormy winter of darkness, ignorance, and tribulation, comes the cheerful Spring of grace, and glory in the Church. But it is added.   

The fruits of the valley  
The Hebrew word here translated valley, signifieth a River, or Brook, and a Valley also, through which a River or Brooke, did, or might run; because men commonly plant there, as in a place they take to be most plentiful and fruitful: so that the Church is situate low, as in a valley, or streams where pools and streams of water are, to make them fruitful. It was the custom of men in the hot eastern Countries, to plant gardens and Orchards near streams and pools of water, as we may see in Eccles. 2. 6. And Ezek. 31. 45. It followeth.   

To see whether the Vine flourished, and the Pomegranates budded.  
Those that plant Vineyards and Orchards, etc. they do not only look to see the growth of their grafts and plants, but also their fruits, whether they were then ripe: so he, speaking after the manner of men, did wait whether his Spouse were glorious in fruitfulness, whereof he had forerunning signs, even as the flourishing of the Vine, and budding of the Pomegranates, were tokens of the winter past, and the Summer coming on: which order Christ observeth, Mat. 24. 32. So the whole sum of this verse is thus much; that Christ visited his Church, to this end to make her fruitful, and then comes expecting of fruit from her, even fruits of union and communion.  
Hence note.  
First, That Christ useth all means to make his Church a fruitful Spouse. For, he doth visit her, and plants her in the valley, to wit, in the midst of streams of living water.  
Secondly note.  
When Christ hath used means to make his Spouse fruitful, he expects fruit from her.  
He come to his Spouse, and doth observe the time, even the time of springing, when the Plants and Trees sprout and bud, and their fruits begin to appear, for both the observations, see Isa. 5. 1, 2, 3. But notwithstanding Christ did thus expect fruit from his Spouse, yet sometimes she is faulty, and doth not answer Christ's expectation, and Christ seems to tell the Spouse, that by reason of her former sleepy condition, there was no such flourishing of the plants, as aught to have been, as appeareth by the next verse.    

VERS. 9  Or ever I was ware, my soul made me like the Chariots of Amminadab. 
WE may take these words to be the continued speech of Christ,: or, (as some think) to be spoken of the Spouse. If we take them for the words of Christ, the sense will be thus.  
Or, ever I was ware, or, I knew not, or, we may read When I perceived not these things. viz. the Vine to flourish, and the Pomegranate to bud, etc. when I perceived not such a flourishing of plants, as aught to have been: then Christ puts in his helping hand, as in the following words.  
My soul made me like the Chariots of Amminadab My soul made me, or my soul put me; that is, my loving affection and tender heart, put me upon some means to help my people. This manner of speech noteth an earnest desire, and strong affections, as my soul loveth, Chap. 1. 7. and my soul hateth, Isa. 1. 14. My soul is joyful, Isa. 61. 10. And the like. Christ hereby declareth with what earnest affections he was stirred up to awake and help his Spouse: he doth not love to see her in a dark low condition, but makes haste to comfort her, which is expressed by the following metaphors.  

My soul made me like the Chariots, etc.  
Made me like, or, set me upon Chariots, that is, yielded me good and sure means to be carried and borne up. The people's conversion unto Christ, is called a bringing of them Upon horses, and Chariots, for an offering unto the Lord, Isa. 66. 20. So that Christ is as Chariots to his people, to help and sustain them by his Spirit: Chariots were used in wars, Joshua 11. 4. and when God threatneth venegeance unto the wicked, he saith, he will come with his Chariots like a whirlwind, to render his anger, etc. And the Propets of old, were called, the horsemen and Chariots of Israel, 2 King. 2. 12. All which notes that they were for strength and support, by these Christ is here said to carry, sustain, and secure his people. Neither doth this only note the means of Christ's coming to help his Spouse but in the following words, the speed that he made.   

The Chariots of Amminadab.  
The Hebrew Amminadab signifieth my willing people, or, my princely and noble people: that is, As they that be my bounteous, noble, and free, hearted people, do the things that they do cheerfully, and therefore with the more expedition and speed then others: so I came cheerfully, and with a ready mind, after I had once resolved upon the matter, to see and comfort my Spouse. Thus Christ's people are said to be a willing people in the day of his power, Psal. 110. 3. that is, they are sustained with a free or princely spirit. The verse being opened, let us observe hence.  
First, That Christ absenteth himself from his Spouse, no longer than it shall be for her good. For here he saith, When I perceived not those things, to wit, the Vines to flourish, etc. My soul set me, etc. I was restless until I came to visit my Spouse. It is with Christ, as it was with Joseph, who though he refrained for a while from his Brethren, yet he could not long conceal, but he must disclose himself unto them: so though Christ doth sometime seem to withdraw from his people for a while, and that for their good, yet he absents himself no longer than needs he must, and after returns with lager manifestations of his love and favour then before he shown.  
Secondly, Observe.  
When Christ comes to raise his people out of a low and dark condition, he comes with power, strength and speed. My soul made me like the Chariots, etc. Chariots are for strength and speed. Christ comes to comfort and support, as with Chariots.  
Thirdly, Christ's people are a bounteous, noble, willing, and free hearted people.  
These are they that follow the Lamb, and serve the Lord freely and willingly, and not of necessity and constraint: so it's said of Christ's Subjects, in Psal. 110. 3. his people shall be willing in the day of his power, than there needs no coaction or compulsion used to draw them, to the obedience of Christ, but they are drawn by the Sceptre of his Spirit, swaying their hearts by the sweet drawing of his Spirit, and grace.  
It followeth, as before Christ had declared his purpose and resolution of his returning to the Church to comfort her and support her: so now he showeth what he spoke, when he came to her, in the next verse.    

VERS. 10.  Return, return, O Shulamite, return, return, that we may look upon thee: what will ye seem the Shulamite? as it were the company of two Armies. 
IN the former verse, Christ declared his earnest affection, and willingness to visit, and comfort his people, which thing is made more manifest here in this verse, by the description he maketh of his recalling her, and of the effects following.  
Christ's recalling of the Spouse is declared.  

1. By the manner.  
2. By the matter.   
In the manner we may note.  
First, The earnest affections of Christ, in that he doubleth his expression, saying, return, return, etc. and this doubled twice, to show the earnestness and certainty of his desire.  
Secondly, By the Epithet Christ is pleased to give his Spouse, calling her Shulamite, which is from her peace and perfection.  
As for the matter, it is, that the Spouse should return to her former feeling and comfort in Christ, and this is declared by the end, to wit, That we may look upon thee, that Christ & his friends, may behold the beauty and glory of the Spouse.  
Lastly, The effect of all is this, that Christ and his friends do admire her glory, which admiration is expressed by a question, and an answer.  
The Question is, What shall we see in the Shulamite?  
The answer is, as it were the company of two Armies.  

Return, return, etc.  
These are the words of Christ, unto his Spouse, who in seeking of him, had, as one would say, gone beyond him. And this calling of her back again, is expressed unto us under the similitude of an earthly man, who as it were a fare off, calleth and shouteth, even as loud as he can, by words and speech, to bring back such as wander out of the right way, hereby is signified the earnestness of Christ, to call home his Spouse unto himself.  
Hence Observe.  
First That Christ's voice is an effectual means to convert us unto himself.  
Christ's voice speaks spirit and life to the hearers; for his words are spirit and life. And therefore Christ himself saith, in Joh. 5. 25, 28. That the hour was coming, and then was, when the dead shall hear the voice of the Son of God, and they that hear shall live, and they that are in the graves (of sin, ignorance, earth, and flesh) shall hear his voice and come forth, etc.  
Secondly Observe.  
When Christ calls any by his voice, to return unto him he calls earnestly and effectually.  
When Christ cometh and calleth at the doors of our hearts, he will take no denial, he will not be put off with any delays or denials whatsoever: but makes his voice to be heard, and calls aloud, until we hear, and return unto him. Here he doth as it were double and triple his speech, by repeating the word return, four times. Now followeth the title he giveth the Spouse.   

O. Shulamite.  
Under this title, he declareth the peace and perfection of the Spouse, as Solomon (which in Hebrew Shelomoh) had his name of peace, because he was a figure of Christ, the Prince of peace, and Jerusalem was also called Shalem, or Salem, Psal. 76. 3. which signifieth peace, Heb. 7. 2. So here the Spouse, called upon to return, is named shulamite, or Shulamitesse, of her peace with God in Christ. Now because this hath some reference to Jerusalem, some do apply this to the calling of the Jews, as it's foretold, Rom. 11. 25. But we may apply it to the new Jerusalem, the general assembly, and Church of the first borne. And then it notes the peace and perfections of the Spouse.  
Hence observe.  
That the Saints are perfect in peace and union with Christ.  
Christ hath raised his Saints, by the lively quickening voice of his spirit, and hath made them sit together with himself in heavenly places, Ephes. 3. 6. And the Saints are said to be, complete in Christ, Col. 2. 10. And to be complete in the will of God, Col. 4. 12. Again.  
Secondly Observe,  
That Christ useth all manner of sweet and loving speeches, to persuade his Spouse to return unto him.  
Here he saith, O my Shulamite, or, my perfect one, for all which see before in Chap. 5. 1. where he saith, my love, my dove, my undefiled, etc.  
Thus much for the manner of Christ's speech. Now for the matter of it, that she might return to feel her former comfort, which is declared by the end: to wit.   

That we may look upon thee.  
That we may look upon thee, or, let us see (or view) thee: this meaneth a looking on with delight, and joy. Now Christ speaketh this in his own name, and the name of his friends whom he mentioned before, vers. 9, for he is desirous that they also with himself, may be partakers of the beauty and glory of the Spouse: this being also spoken, according to earthly customs, for as the Bridegroom hath his friends, whom he would make partakers of the glory of his Bride, so the Bride hath hers, whom she would be glad to have beholders of her excellency and glory likewise. The friends of the Bride are her fellow-members, whom she would make partakers with herself, to behold the majesty and glory of Christ her head. The Bridegroom's friends may be said to be the same, whom he would have to behold the glory, riches, and inward beauty of his Spouse. Thus the faithful are called the friends of Christ, in John 15. 15.  
Hence Observe,  
That Christ delighteth that himself and his friends, should behold the excellency, riches, and beauty of his Saints. Return, that we may behold thee, that we may see thy inward beauty and glory. It is sin that obscureth the Saints, but it is the riches of grace and glory that Christ delighteth to see in his Saints. The end of all this followeth, towit, the admiring of the Church's glory.  
What shall we see in the Shulamite? As it were the company of two Armies.  
Christ turneth his speech to his friends, by ask of this question, What shall we see, etc. or, would you look, etc. This question is only to stir up attention and affection in the hearers, that they might be witnesses of the Church's glory. This is expressed by way of demand, the answer is made by Christ himself.   

As it were the company of two Armies.  
As the company, or, as the dance: that is, a company 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorus dances, or Flutes; sometime it signifies; the company itself of Dancers.  of dancers that leap and dance for joy. It is said concerning the people's spiritual deliverance, O Virgin of Israel, etc. thou shalt go forth in the dance of them that make merry: then shall the Virgins rejoice in a dance, Jer. 31. 4. 13. So it notes joy and rejoicing like the company, or dance of two Armies.   

Of two Armies.  
The Hebrew Mahanaim signifieth the company of two Armies, or, two Camps that meet. When Jacob met Laban, Genes. 32. 1, 2. the Angels of God met him, and when Jacob saw them, he said, This is the Lords Host, and called the place Mahanaim. Unto this joyful meeting of these two Armies of Jacob, doth Christ liken his Spouse unto. Hence Note,  
That the meeting of Christ and his Saints, is a joyful meeting. It's like the meeting of Jacob and his Army of Angels. The Spouse is set forth by an excellent order, like a company of Armies pitching their Tents. The coming in of the Saints unto Christ is like a troup of dancers, like unto that number, and with the same joy, wherein the people returning to David, did receive him with great joy and comfort, as he did comfortably entertain them; and all this was done at Mahanaim, as appeareth, 2 Sam. 19 And thus Christ comforteth his Spouse, and rejoiceth himself by beholding of her holiness and glory: here is a most joyful meeting, a glorious sight. Thus endeth the sixth Chapter.     

Canticles. Chap. 7.  

Vers. 1, 2, 3, 4, 5, etc.  
How beautiful are thy go with Shoes, O Princes Daughter? The joints of thy Thighs are like Jewels, the work of the hanas of a cunning Workman.  
Thy Navel is like around Goblet, which wanteth not liquor: thy Belly is like an heap of Wheat set about with Lilies.  
Thy two Breasts are like two young Roes that are Twins.  
Thy Neck is a Tower of Ivory, thine eyes like the Fish-pools in Heshbon; by the gate of Bathrabbim: Thy Nose is as the Tower of Lebanon, which looketh toward Damascus.  
Thine head upon thee is like Carmel, and the hair of thy head like purple: The King is held in the Galleries, etc.  
here'S another commendation of the Spouse by her several parts: If it be demanded why it is so, seeing there is no new thing fallen out between the former commendation and this? The answer is this, here is a new occasion notwithstanding, of praising the Spouse: for the former was to comfort her, and to raise her up after her affliction and sorrow, by assuring her that she was even as precious and beautiful in his eyes, as she was before her unkind dealing. And now having in a short digression answered all the doubts that the Spouse might make, showing that his withdrawing himself was for her good, even to call her to a more near communion with himself. And now this commendations which is from the feet to the head, sheweth how comely and delectable she was in her returning unto him; so that here is declared the judgement that Christ still retaineth of his Spouse, by prosecuting the commendation of her, in the rest of her members: to wit, Her Feet, her Thighs, her Navel, her Belly, her Breasts, her Neck, her Eyes, her Head, her Stature, her Mouth, and now her heart is settled and established, she resteth secured that Christ and she shall never be separated, that she shall never fall from grace, neither will her beloved fall from his love.  
The particular members of the Spouse are here described in another order then before, in Chap. 4. and Chap. 6. for there the commendations began at her head, and so descended to her lower parts, even to her feet; but here it gins at her feet, and to other parts upward unto her head.  
Some think this description was made by the friends of the Spouse, spoken of in the former Chapter, because Christ is spoken of as another or third person, as in Vers. 5. & 9 but we may take it for the continued speech of Christ, making an end of the commendations that he began in the former Chapter. Let us come to the particulars themselves.  

How beautiful are thy feet with Shoes, O Princes Daughter?  
The Shulamite or Spouse of Christ is here admired for her beauty and Ornaments, that her beloved hath furnished her withal, and it's expressed thus.   

How beautiful are thy feet, etc.  
The feet are the instruments of walking too and fro, we may read, How beautiful are thy go, etc. Sometimes by the feet are meant sound affections, as in Eccles. 4. but here we may take it for her obedience and faith, and walking in the truth, being now set free by the Son, as in John 8. 32. walking in the liberty of Christ, Gal. 5. 1. And it's added,   

How beautiful are thy feet with Shoes.  
To go  was a sign of Captivity and affliction, Isa. 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church, he saith, I shod thee with badger's skin, Ezek. 16. 10. The feet of those that preach the Gospel are said to be beautiful, Rom. 10. 15. So here, the Spouse in her return to Christ, is said to be also beautiful, being as it were, shod with the preparation of the Gospel, Ephes. 6. 15. By the knowledge and obedience of which, she is set in the way of Christ, whereby her feet and go are beautiful and glorious. Hence Observe,  
That the Saints in their returning to, and walking in Christ, are very beautiful and glorious in their go. It is a glorious thing to walk in Christ, to walk in the Spirit: those that thus walk are said To make strait paths for their feet, Heb. 12. 13. Sin is called our own ways, and crooked ways, that are not good, but to walk in Christ, and in the spirit, is to walk in beautiful paths. When we walk in darkness and bondage, we walk as it were, without shoes, , but when we walk in the knowledge and counsel of God, than we walk, as it were, with shoes, being shod with the preparation of the Gospel. Thus much for the glory of her walkings, her honour is yet further set forth in that it's said,   

O Princes Daughter!  
The Hebrew Bath-nadeb, signifieth Daughter of the beautiful, or, Of the Prince or noble: then we may read, O bounteous Prince's Daughter. Princes are named bountiful, as being free, liberal, and willing to do good to others. To be a Son of Belial, is to be of a wicked disposition, Deut. 13. 13. And to be the Son of a Noble, is to be of an ingenuous and noble disposition, Eccles. 10. 17. Hereby is noted, that the Spouse is of a Noble race, of a free disposition, ready to communicate to others of the grace she hath received.  
Hence Observe,  
That the Saints are of a noble parentage and disposition. These are they which are not borne of blood, nor of the will of man, nor of the flesh, but of God, John 1. 13. The Spouse is called the King's Daughter, Psal. 45. The word which dwelleth in us, is called the word of the Kingdom, because it brings a Kingdom with it: and the Saints are called Children of the Kingdom: The King's Daughter is to be borne, not according to the flesh, but according to the promise: like Isaac, which was Heir to Abraham in his house, whereas Ishmael and his Mother were cast out of doors. The Apostle affirmeth that the Saints are not Children of the Servant, but of the free woman: And John saith, We are born of God, and his seed remaineth in us, 1 John 3. 9 As by seed man is borne of carnal conception, so by the Spirit he is born of spiritual regeneration. And as the Saints are of an honourable birth, so they are of a noble ingenuous disposition, they are free and ready to communicate. When the restauration of glory is promised to the Church, it is said, that (Nabal) the fool, or vile person, should no more be called (Nadib) liberal, or bountiful, Isa. 32. 5. That is, the fool or vile person shall no more be called a Prince, or one that is bountiful, but he shall be called such as he appears to be in his Villainy. Thus much for the commendations of the feet of the Spouse, with the Epithet given her, O Princes Daughter: now followeth the praise of her Thighs, in the next words.   

The joints of thy Thighs are like Jewels, the work of the hands of a cunning workman.  
The Original word here Translated joints, is not found elsewhere in Scripture; it signifieth turn, or things that do compass about. Some understand it of the Girdle wherewith the Spouse was girded, which they did use to wear in old time, lower by much then we do, even upon their Thighs, as appears by Psal. 45. 3. Or about the loins, as Mat. 3. 4. And the Apostle useth the same phrase, when he saith, Gird up the loins of your mind, and be sober, 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth, Ephes. 6. 14.  
But we may rather take the Thighs to be the bones that turn and move in the hollow of the Thighs: these may be taken for the whole Spouse, and all her parts, every part having in it comeliness, beauty, glory and strength: noting the upright, goodly, and glorious stature, and gesture of the Spouse, who walketh in a due and comely posture. These her Thighs,   

Are like Jewels.  
Jewels are very fine and costly: if we refer it to the Girdle, it shows the fineness and sumptuousness of it, but if to the Thighs, than it notes they were neat, and comely. It's added.   

The work of the hands of a cunning workman.  
The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship: So we may read it, The work of the hands of a cunning Artificer, or, faithful Craftsman: this is added, to note the excellency of the work or frame of the Spouse, even like unto Jewels that have most cunning and curious workmanship bestowed upon them: such is the glory, comeliness, and beauty of the Spouse, and of her particular members. Hence Observe,  
That the frame and proportion of the Spouse, with all her particular members is very beautiful and glorious. It's like the curious workmanship of some cunning Artificer in Jewels and precious stones, curiously cut and wrought out. The Church's proportion, gesture, stature, walkings, and conversations, is the divine and gracious workmanship of God, The work of his hands, Isa. 60. 21. So that God himself is the chief Artificer, to frame this heavenly work upon the soul. As Bezaliel, and Aholiab, were filled with the Spirit of God, in wisdom, understanding, knowledge, and Workmanship, to find out curious works, to work in gold and silver, and the art to set stones, for the making of the Tabernacle, and the Mercy-seat, and Aaron's Garments. So the Lord by his glorious Spirit, doth make his Spouse a more beautiful frame than Aaron was, by that divine work of Spirit, life and glory, that he frames and sets up in the souls of his.  
It followeth.    

VERS. 2.  Thy Navel is like a round Goblet which wanteth not liquor: Thy Belly is like an heap of Wheat, set about with Lilies. 
THe Spouse being before commended for her walking in the Gospel, and in the truth of Jesus: she is now further praised for her propagating the glorious truth to others, and therefore she is here compared to a woman conceiving and nourishing her Children. The Shulamite, or Spouse of Christ is first commended by being likened to a woman with child, travelling with, and bringing forth Children. And secondly, nursing them with the Breasts of her consolation, as 'tis said, Isa. 66. 11. First it's said,  

Thy Navel is like a round Goblet, etc.  
The Navel is that by which the Child is nourished in the womb, and this is set forth by the form of a round Goblet, or, cup of roundness, that is, very comely and beautiful to the show, as we see Globe Glasses, or standing cups are, that be made after that fashion. It's added.   

Which wanteth not liquor.  
This shows the cup to be plentiful, that is, full to the top, and overflowing, as David speaks, Psal. 23. 5. Or, we may read the words thus, Let not the liquor fail, as though in earnest affection of desire, there were a wishing for a constant and full supply of grace, towit, that the womb of the Spouse compared to a round cup, might never decay or be consumed, but rather that it might be like the Widow's pitener of Oil mentioned, 1 Kings 4. 2.  
The word translated liquor, signifies mixture, that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixtio, commixtio, complexio, Temperamentum: vinum aqua mixtum ita ut duae sint partes aquae una vini tantum verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misceretemperare.  is, liquor mixed, and so made fit for nourishment; for in the hot eastern Country, they used to mix their wine, sometimes with water, and sometimes with milk, to allay the heat thereof: so wisdom is said to mingle her wine, Prov. 9 2. And in Chap. 5. 1. Christ drank his wine with his milk. And there is mention made of spiced wine, Chap. 8. 2. that is, mingled with spice to make it the more refreshing & comfortable. The Navel therefore not wanting mixture, denotes the abundance of supply of spiritual nourishment in his Spouse, for the cherishing of her young ones: she is not destitute of food, etc.  
Hence Observe.  
That the Spouse is supplied with abundance of divine grace, to nourish and cherish her own Children.  
The Lord by his Spirit and graces, doth furnish the Spouse to feed and refresh her own Members. She hath wherewithal to nourish them, as it were in the womb, and also strength to bring them forth. Hence it is, that the Apostle in preaching the Gospel is likened to a Father that begetteth, as in 1 Cor. 4. 15. For though you have ten thousand instructers in Christ, (saith he) yet have ye not many Fathers: for in Christ Jesus I have begotten you through the Gospel. And sometime he is likened to a Mother, where he saith, My little Children of whom I travel in birth, until Christ be form in you, Gal. 4. 19 As if the Apostle had said, ye are my children, whom with much pain and travel, I formerly brought forth to Christ, but you have corrupted yourselves again, and fallen from your former profession; and therefore now I travel with you again, till Christ be again form in you, and you receive the right shape of Christians. And again, sometimes the Apostle is compared to a Nurse that cherisheth her Children, when he saith, We were gentle among you, even as a Nurse cherisheth her Children, 1 Thes. 2. 7. that is, we were tenderly affected, as a Nurse that beareth with a froward Child, and patiently taketh all pains with it, as if she were the mother. By all this, we see that the Lord makes his Spouse as a Mother, or a tender Nurse, unto whom he communicateh all good things, for the nourishment and refresh of the Saints. It followeth.   

Thy belly is like an heap of wheat, set about with Lilies.  
The fruitfulness of the Spouse is resembled by an heap of wheat, and her pleasant sweetness is resembled by the Lilies. A farther supply, & growth in grace is here noted, by likning the belly of the Spouse to a heap of wheat: for, in the harvest, they gathered their Corn together into heaps, Ruth. 3. 7. Mich. 4. 12. 13. now her belly likened to such a heap of wheat, denotes the spiritual harvest being come, she was ready to bring forth abundance of fruit, having great store of good issue, like a wheat heap; her belly is farther praised, in that it's said, it was   

Set about with Lilies.  
In Judea, their corn flooers were in open fields, and therefore were hedged about for defence: so the belly of the Spouse being big and ready to bring forth fruit, is beset with sweet and comfortable Lilies, for the increase of her comfort and joy,: so that the Spouse is, as it were environed about with grace and protection.  
Hence note.  
That the Spouse hath not only the juice of grace abundantly to nourish her Children; but is becompassed with sweet mercies and comforts.  
It is said that the Harlot's way is hedged with thorns, Hos. 2. 5. but the Spouse is beset with sweet Lilies: God doth comfort and protect his Spouse with love, sweetness and mercy.  
It followeth.    

VERS. 3.  Thy two Breasts are like two young Roes that are twins. 
THis is a farther commendations of the Spouse, her breasts are set forth to be fresh and lusty, whose milk is not consumed with age or years: for they are said to be like the twins of a Roebuck; that is, they are equals even, one of them is not greater than the other. equality in women's Breasts make much for the beauty of them. These Breasts of the Spouse, are such as minister sweet consolations and refresh to such as are Babes in Christ, who suck the sincere milk of the word, as it is in 1 Pet. 2. 2. So the Children of the Church are said, To suck and be satisfied with the breasts of her consolations, and that they may milk out, and be delighted with the abundance of her glory, Isa. 66. 11. See the words of this verse also expounded before, in Chap. 4. 5. where the words, and also the sense are the same, as here in this resemblance; wherefore I shall pass to that which follows.   

VERS. 4.  Thy neck is as a Tower of Ivory, thine eyes like the fish-pools in Heshbon, by the gate of Bathrabbim: thy nose is as the Tower of Lebanon; which looketh toward Damascus. 
IN this verse there is commended three several parts of the Spouse, viz. her neck, her eyes, her nose.  

Thy neck is as a Tower of Ivory.  
This comparison doth not much differ from that former, where he saith, Thy neck is as the Tower of David, built for an armoury: saving that there he respecteth strength and force, making mention of the shields of mighty men: but here by saying it was of Ivory, he meaneth, that it was white and pure, as being made of pure matter, and of a clear colour, the Ivory being of a cleareare white. The neck being compared to a Tower is meant straight and upright: and as it was commended before for strength; so here for beauty. So then we may understand by this comparison of the Shulamitesse, her neck being likened to a Tower of Ivory, the power and glory of the Church, in respect of the clearness and purity of her doctrine, and upright judgements, whereby her Children are guided and governed, with sweetness, peace and liberty.  
Hence Note.  
That the Saints are glorious, in respect of those divine discoveries of truth, that Christ doth manifest unto them.  
Christ tells the Jews, That if they would continue in his word, they should be his Disciples indeed; and they should know the truth, and the truth should make them free, Joh. 8. 31, 32. The knowledge of the truth is so excellent and glorious, that it frees the Saints from the servitude of men, 1 Cor. 7. 23. from the service of sin, Rom. 6. 6. And therefore it's promised that the Church should be loosed from the bands of her neck, Isa. 52. 2. The people of Israel in the time of their captivity, were such prisoners and captives, as were wont to be fastened one to another, as beasts in a yoke, Lam. 1. 14. So the Saints are yaoked and chained, until the spirit of truth come to set them free: and when freedom is wrought, it is very glorious. It followeth.   

Thine eyes like the fish-pools in Heshbon, by the gate of Bathrabbim.  
The eyes of the Spouse were commended before in that they were like to Doves eyes, in chap. 4. 1 so here by fishpools is meant water of life: Now Christ doth not only note out hereby the pleasantness of the eyes of the Spouse, as in respect of the colour and beauty, but also commendeth them for the necessary use of them, even as fishpools, or pleasant waters were in those hot and dry Countries; and pools have their name of blessing, Judg. 1. 15. because they were filled with rain, the blessing of God, Ezek. 34. 26. and therefore these Pools are said to be in Heshbon.  
Heshbon was a City beyond Jordan, in the County of Sihon King of Amorites, where Sihon himself reigned, as appeareth, Josh. 9 10. Also Josh. 13. 10. 21. It was also situate in a goodly fertile Country, which the Rubenites possessed, Numb. 32. 34. 37. Heshbon by interpretation signifieth an artificial devise, or computation: so that we may understand them of pools artificially made. It is added.   

By the gate of Bathrabbim.  
The Hebrew Bath, is as much as to say the Daughter, and Rabbim is of many: that is as much as to say the daughter of many, this seemeth to be meant of the multitude, that should repair to the Spouse, even as great numbers came to those fishpools: Here he alludes to the custom used in those days both of the Judges and people, who did sit in the gates, Ruth. 4. 1. 2 Sam. 19 8. Lam. 5. 14. wherefore these fish-pools may be thought to be near some gate of a City, where many peopole assembled. Thus the Spouse is commended for her clear discerning of the truths of God.  
Hence Observe.  
That the spouse is glorious in her spiritual sight and discernence of the truths of Christ. She hath light in herself and walks in the light: she is also able to see into her own ways, and the ways of others. Christ is said to be given for a light to the Gentiles, Isa. 42. 6. And so is the Spouse also, in that it's said, The Gentiles shall come to her light, and Kings to the brightness of they rising, Isa. 60. 3. Thus the Spouse is not only clear and pure in her own judgement and knowledge, like the pools of Heshbon, but her light and glory shines forth to others, even, as at the Gates of Bathrabbim, to wit, at the greatest concourse of people. It followeth.   

Thy nose is like the Tower of Lebanon, which looketh toward Damascus.  
The nose is a principal ornament of the face the instrument of smelling and drawing breath: sometimes it is put for the whole face. Now the beauty of her nose is set forth by comparing it to the Tower of Lebanon.  
The Tower of Lebanon was Solomon's house, he called it, the Forest of Lebanon, 1 Kings 7. 2. for the great abundance of Cedar tree, whereof it was made, so that it was nothing but comeliness, beauty, and delight: so then as the nose is a grace unto the countenance of a woman, so is the Spouse comely in the fight of Christ her husband, and he hath great pleasure in her beauty: but it's added.   

Looking toward Damascus.  
He meaneth not as some have fantastically imagined that from Solomon's Tower, men might behold the City of Damascus in Syria, but that Lebanon itself, and therefore the house and Tower builded there, lay as it were over against Damascus. Now Damascus was the chief City in Syria, Isa. 7. 8. called in Hebrew Dammeseke, as 2 Kings 16. 10. in Greek its called Damascus, Acts 9 20. It was a goodly City of joy and praise, Jer. 49. 24. The Inhabitants were commonly enemies to Israel, with whom they made war many times, as appears, 1 Kings 11. 24, 25. Isa. 7. 5. 8.  
By the nose than we may in the first place understand the courage and strength of the Spouse, and that she was careful to defend herself and Members, against her enemies. As in times of danger, they set on Towers and high places watchmen, to spy out any approaching danger, as in Isa. 21. 6. 9 And Ezek. 33. 2. 6. So in that the nose of the Spouse is likened to the Tower of Lebanon, which was high and lofty: as the pride of the wicked is set forth by the haughtiness of his Nose, Psal. 10. 4. signifying his lofty, stout, and proud carriage; and on the contrary, when the threatening to Jerusalem, he saith, he would take away her nose and her ears, etc. Ezek. 23. 24. So here in that the Spouse is likened in her nose to the Tower of Lebanon, that's high and tall, looking toward Damascus, that were full of enemies, it shows her courage and care to defend herself against her adversaries.  
Hence note the valour, strength, and courage of the Saints, they do as it were outface their enemies, they look upon the face of Damascus: but having spoken oftentimes of this thing, I shall pass it here. But,  
Secondly, the Nose is the instrument of smelling and discerning: So that she is declared to be able to discern and examine doctrine, as the Nose by scent and smelling discerneth between wholesome Ointments, and contagious scents and smells.  
Hence Observe,  
That the Saints have a spiritual discerning of what is truth. They have not only a spiritual sight and knowledge of truth, but they are able to search into the bottom of it; they can Taste words by the ear, as Job speaks. Christ's Sheep know his voice from the voice of strangers, so that the Spouse here is very comely and seemly in discerning the doctrine of the Gospel by trial and examination, as the Nose doth Ointments by the smell. Thus the Noble Bereans tried Paul's Doctrine, Acts 17. 11, 12. And thus the Apostle exhorteth, to prove all things, 1 Thess. 5. 21. It followeth,    

VERS. 5.  Thine head upon thee is like Carmel, and the hair of thine head like Purple, the King is held in the Galleries. 
FIrst, here's the commendations of the head: Some read it, Thy head upon thee: Others, In thine head: we may take it either for the head itself (which is Christ, Ephes. 1. 22.) or it may be taken for the Ornament upon the head, namely those graces wherewith Christ hath adorned his Spouse. Now the commendation of her head is, that it's said to be,  

As Carmell.  
The word Carmell is commonly taken for a place full of pastures, set also with Trees, whereof it's likely that this place had its name: Carmell was the name of the Mountain where Elias killed Baal's Priests, and prayed for rain, 1 Kings 18. 19, 20. It seemed to be a very fruitful place, Nahum 1. 4. For a fruitful place opposed to a barren Wilderness, is called Carmell. Isa. 32. 15. And Chap. 29. 17. Now the head of the Spouse being thus likened to Carmell, a very fruitful place, denotes the wisdom and knowledge of the Spouse. Hence Observe,  
That the Saints are glorious in the wisdom and knowledge of God. Wither we take it for the Ornaments of the head, or for the head itself, it's all one (for Christ is both the head and the Ornaments also) it shows how glorious the Spouse is in wisdom and understanding, she is full of gravity, carrying herself wisely in all her actions: her mind being filled with the counsel and knowledge of God. Thus the Lord foretelling the glory of the Spouse, saith, The glory of Lebanon shall be given unto it, the excellency of Carmell and Sharon, etc. Isa. 35. 2. The meaning is, that whereas the Church in her former dark and low condition, was like a waste wilderness, but when the Lord should shine upon her with more light and glory, she should become a most plentiful and beautiful place, even as Carmell and Sharon. The Hebrew Carmell is sometimes taken for Crimson, or Scarlet-colour, 2 Chron. 3. 14. such colours were worn of Princes and great persons, meaning thereby, that her head was adorned with that which was costly and full of majesty, as that colour is; but the other Interpretation seems to be the most proper. It followeth,   

And the hair of thy head like Purple.  
The hair, or, the bush of thine head. The word Dallath (which is only used in this place) signifies slenderness or tenuity, such hair as is small and slender: wherefore some take it for the hair of the head, for the smallness of them, and some for the Laces that bind up the hair. Now in that it's said, her hair is as purple, it's meant, that it is costly and dear, as which did not belong to any but mighty men and Magistrates. See Luke 16. 19 Also Dan. 5. 16. which no doubt also they did wear as an attire of great comeliness and beauty. By the hair some understand the multitude of believers, but rather we may understand it of cogitations and purposes of the heart; and then Note.  
That the Saints are glorious in the thoughts and purposes of their hearts. Their thoughts are ordered by the Lord, and their minds are filled with understanding. But I shall pass this, having spoken more largely of it in Chap. 4. 1. where the Spouses hair was likened to a flock of Goats, that was smooth and fair: So here it's likened to purple, dear and costly, it being the comely and beautiful attire of great ones. Purple differs not much (as some think) from Scarlet, in which respect they reconcile the Evangelists. Matthew affirming, Chap. 27. 28. that they put upon Christ a Scarlet Robe. And John 19 2. As also Mark 15. 17. calling it a purple, or purple Garment. But I pass this. It followeth,   

The King is held in the Galleries.  
The beauty of the Spouse being thus described in all her parts, is now amplified by two effects: the first is, that it worketh in the King a strong desire, that he would always be bound unto the walking places with his love, The King is held in the Galleries. The second effect is that which causeth him to utter with a great admiration at her beauty and sweetness, which is declared by the matter, in all those parts that have been described, all which is beautified with an exclamation, How fair, etc. as it followeth in the next verse. But first of the Kings desire to be bound unto the walking places of his Spouse.   

The King is held in the Galleries.  
By the King here is meant Solomon, and under him Christ. The word Rehatim, translated Galleries, is used for Gutters wherein waters run, for the flock to drink, as in Genes. 30. 38. & Exod. 2. 16. but here it seemeth to be meant of such Galleries as run along the house side, and are places to walk in. Some render it thus, A King would be tied in his Galleries: as if he should say, there is no King in the world so glorious or majestical, that if he should behold thy beauty and glory, it would cause him to stand amazed thereat; he would no more look upon his own glory, but upon thine, so far doth thine excel all the glory of the world; so that he that beholds it would be, as it were, with a continual desire to look upon thee, so highly would he esteem of thy exceeding glory, before his own, or any earthly glory whatsoever: So then, there is not the mightiest Prince in the world, but if he did see the beauty of the Spouse, would desire to be tied or bound to any part or piece of it: yea, to take up his continual abode there, that he might be satisfied with the sight thereof, and continually to look upon the inward and spiritual beauty of the Church. See this performed by David, Psal. 27. 4. Also Psal. 84. throughout.  
Or, rather we may take it thus: The King, towit, Christ himself, is held, or, tied in his Galleries: towit, in his Spouse, in his Saints: So that he hath a fixed habitation in the house of his Church, where he is, as it were, bound by the bands of amity and love: the Spouse being so excellent in all parts, so glorious, so beautiful, that he cannot but Covet her beauty, as it's said in Psal. 45. 12.  
Hence Observe,  
That Christ is affected to be near his Spouse, and to behold her beauty and comeliness. The Galleries and large rooms of Kings were hanged with goodly Hang of Purple, or of some rich stuff: unto such glorious rooms is the Spouse likened, being glorious in all parts, whereby she draweth the affections of her beloved unto her: Hence it is, that it's said, The Lord delighted in thee, and thy Land shall be married, Isa. 62. 4. And the glory of the Church is set forth thus, My Servant David shall be their Prince for ever, and I will set my Sanctuary in the midst of them for evermore, and the name of the City from that day shall be, the Lord is here, Ezek. 37. 25, 26. So that the presence of God, manifesting of light, life, and glory, should be the excellency of the heavenly City, the new Jerusalem that comes down from heaven. And it's said in Zeph. 3. 17. The Lord thy God in the midst of thee, etc. And so it's said of the new Jerusalem in Rev. 22. 3. 5. The Throne of God, and of the Lamb, shall be in it, and his Servants shall serve him, and they shall reign for ever. So that Christ is tied by bands of love to be present with his Church, manifesting of divine presence to her, and beholding in her his own beauty and glory. So much for the first effect of the Church's beauty and comeliness in all parts. The second followeth, where Christ doth, as it were, break forth into admiration and great wonderment at her beauty in the whole, or in all laid together, saying,    

VERS. 6.  How fair and how pleasant art thou O love, for delights. 
THis admiration of the Spouses beauty and pleasantness in all parts, showeth the ground of the former speech, why the King is held in his Galleries, forasmuch as he was so exceedingly ravished and overcome with the beauty and glory of his Spouse. This admiration of the Spouses glory is brought upon all those former particulars, and therefore the words stand thus, as touching the sense of them, O Love, or O my love, how fair art thou, and how pleasant art thou in every respect, in all parts, or rather in all those heaped up together in one? For as you see, he hath gone by particulars from the foot to the head. First, he commendeth her go, as with shoes: then he likeneth the joints of her Thighs to Jewels, the work of the hands of a cunning workman. After this he mentioneth the Navel, which he compares to a round cup that wanteth not liquor. And her belly to an heap of wheat compassed about with Lilies. Her two Breasts are as two young Roes that are Twins. And so he ascendeth, and saith, her Neck is as a Tower of Ivory: her eyes like the fish-pools of Heshbon, by the gate of Bathrabbim. Her Nose as the Tower of Lebanon that looketh toward Damascus: her Head like Scarlet, and her hair like the Purple, whereby the King is held in his Galleries. In sum, her beauty is wonderful in all parts, she is comely throughout. True beauty consists in the symmetry and consent of all parts: if there be a comely and pleasant face and not a comely body: or if there be a comely body, but not so well favoured a face: or if the face and body be both comely, and yet some defect in one part or other, there is not a complete beauty. But there is no such kind of deformity in the Spouse, for she is beautiful in every part, she is wholly delectable and full of glory. Hence it is that Christ useth such a vehement exclamation, saying,  

How fair art thou.  
As before in the first verse, when he began to commend his Spouse in her several parts, he used a vehement exclamation, thereby to set out his great love and liking of them, and the excellency thereof: so having finished that particular praise, and beginning here generally to commend her, he useth the like, saying, How fair, etc. That is, thou art so beautiful and fair, both in every part of thee, and in the whole, that I know not what words to use, to express the same, neither indeed can it be sufficiently declared. And it's added.   

And how pleasant art thou?  
The word translated pleasant, doth signify sweet, amiable, sweet, comely, and gracious: he meaneth nothing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amaenus, jucundus, amabilis, pulcher, decorous, gratus fuit.  else but that she was wholly and altogether declightufll.   

O my love.  
The Spouse is Christ's love, the only object of his delight: the substantive is here put for the adjective, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amavit, dilexit. verbum Ahab. diligendi esse arden's & vehemens, & significare ali quid tenerum & affectione plenum, ut sit is diligens justitiam, qui in ea sibi places & acquiescit eam exquirit & persequitur. Rivet: in Psal. 45. 8. The LXX. turn it frequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligo, amo: and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amo: and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaudee.  to note both the exceeding great love of Christ towards her, as also all those amiable, gracious parts in her, to move love and affection in others to her. The word here is not the same that is used in Chap. 1. 9 15. And Chap. 2. 2. And 4. 1. which did signify loving society and friendship: but this word signifies a sweet in ward affection, which is very strong and vehement: this notes unto us, Christ's great exceeding affections to his Spouse: besides the sweet compellation, the delightfulness of the Spouse is enlarged, by saying.   

How pleasant art thou for delights?  
For delight, or, in pleasures, or in these pleasures: viz. reckoned up before in her particular commendation: meaning hereby, that she was full of all manner of delight and pleasure: she was wholly, and every part and piece of her, together with all her ornaments and attires, or whatsoever did generally or particularly belong unto her, was glorious, excellent, sweet, pleasant, beautiful, comely, delightful, etc. Now in that Christ doth speak of this beauty in a way of wonderment, from the heaping up of all those particulars together in one.  
Hence Observe.  
First, That the beauty of the Saints is exceeding great and wonderful.  
For, where there be many goodly things, and every one by its self to be wondered at for beauty, how much may they be wondered at when they come altogether, to be heaped up in one? The Lord doth bestow many goodly things upon his Spouse, he doth deck her with many rich ornaments, every one of which is to be wondered at for excellency, then how much more when they come altogether? The glory of the Spouse is the more excellent, if we consider the person that doth thus admire her beauty: and that is Christ himself, who cannot admire any low thing: lay all the glory of Kings before him, and it is, but dross, he cannot wonder thereat: for what is that to his own glory and excellency, with which the Saints are clothed? what is the glory and excellency of the Sun, the Moon and Stars unto him? doth he wonder at them? Surely he wondereth at the glory and beauty of his Spouse, how excellent then is her beauty and glory: we account those earthly things very rare and excellent, that Princes upon earth do wonder at; how much more rare and excellent must these things be, that Christ the King of Kings doth wonder at?  
Secondly Observe.  
That Christ doth not only wonder at, but exceedingly affect and delight in the beauty and glory of his Saints. He doth not only call her fair and pleasant; but he also calls her his love, and not only his love, but his love in pleasures, or in delights, or in the things which we esteem as dainties. Surely, this doth augmenut the matter, this is a very forcible speech to declare his exceeding affection towards her. We know men may love things, and take delight in them, but there be degrees in their love: they may love things very well, yet that is the highest, when they take their chief pleasure and delight in that which they love: So Christ showeth here, that he taketh delight and pleasure in the beauty of his Spouse, she is exceeding precious and amiable in his sight. And as she is matter of delight and pleasure to Christ, so she is to all that behold her beauty; so that all that love her may rejoice with her, and delight themselves in the brightness of her glory, as Isa. 66. 10. 11. It followeth.    

Vers. 7.  Thus thy stature is like a palmtree, and thy breasts to clusters of grapes. 
Christ having commended the beauty of his Spouse by particular Members, & as it were by piecemeal, declaring her to be fair, saying, How fair! joined with pleasure, How pleasant art thou! yea so pleasant for all delicutes and delights. Now he comes to set her forth in general, and that by the comely stature of her whole body; declaring it to be strong, straight, and durable, like the palm-tree.  
Thy stature or height, is like a palm-tree, (or, a date-tree) called in Hebrew Thamar, being very tall and upright in stature. The just man's state is likened to this tree, Psal. 9 13. And therefore there were set up in the Temple, figures of the palmtrees, 1 Kings 6. 29. which did prefigure spiritual graces of those of the spiritual Temple under the Gospel, as appears in Ezek. 41. 18, 19 Now the glory and excellency of the Spouse is fitly resembled and set forth by the Palmtree, and that in these particulars.  
First, It is very fruitful, bringing forth dates sweet and delicious, like unto which are those fruits of the spirit, as love, joy, and peace, etc.  
Secondly, It's like unto the Children of Israel under the taskmasters of Egypt, the more burdens are laid upon it, the better it groweth: for it's reported of the Palmtree, that it will not bow down, but grow straight upright, though never so heavy burdens be laid upon it: Such is the spiritual stature, and growth of the Spouse, that notwithstanding all her affliction, oppression, and tribulation, she still grows upward, straight and upright; from glory to glory, until she attain the measure of the stature of the fullness of Christ, as the Apostle saith, Ephes. 4. 13. The Kingdom of Israel's prosperous condition is likened to a Tree, whose stature was exalted among the thick branches, Ezek. 19 11. The happiness and prosperity of the Saints is, to grow upward and straight upright under all pressures whatsoever.  
Thirdly, It's a sign used for victory, they which stood before the Throne and the Lamb, representing the glory and reign of the Church, Were clothed with long white robes, and had palms in their hands, Rev. 7. 9 So is the Spouse made to prevail over flesh, and the powers of darkness.  
Fourthly, It's always green; therefore David saith, The just man shall flourish as the Palmtree, Psal. 92. 12. They are always fresh and flourishing, their fruit vever withers nor decays: so we see why the stature of the Spouse is set forth by the palm-tree: to show, that she is fresh and flourishing, and standeth upright: so that she was of most strong and straight body. And as straightness of the body giveth grace to women, so the Spouse is graceful and excellent in respect of her flourishing condition. Now it followeth.  

And thy breasts to clusters of grapes  
As her stature is likened to the palmtree: so her breasts to clusters; which must be meant of wine: so that her breasts were not only small and equal, as verse the third, and well fashioned, as in Ezek. 16. 7. but full of milk, and divine nourishment to satisfy her Children withal, which they that love her may suck and be satisfied, Isa. 66. 7. Her breasts are like to clusters of wine, a sweet and wholesome fruit, but much more sweet and refreshing is the sweet wine of heavenly consolation, and the sincere milk of the word, by which the faithful are nourished. The Spouse then having plentiful supplies of divine nourishment, and heavenly sweetness, to supply all her Members withal, for she hath most firm and plentiful breasts, as those clusters of grapes, that are thick set with grapes, indeed are. The Spouses condition is not, as the complaint was made, there was no cluster to eat, Mich. 7. 1. but as when new wine was found in the cluster, and he said, destroy it not for a blessing is in it, Isa. 65. 8. We have spoken of this before, what the breasts are, and what that sincere milk is, by which the faithful are nourished, and therefore I shall not speak of this any more in this place.    

VERS. 8, 9, 10, 11, 12, 13.  
I said, I will go up to the palm-tree; 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.  
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.  
I am my beloved's, and his desire is towards me.  
Come my beloved, let us go forth into the field, etc.  
WE have heard of the great praise and commendation which Christ giveth to his Spouse, by comforting her, declaring her beauty and comeliness. Now he comes to make a sweet promise unto his Spouse, of what great things he will do for her: and also the sweet effects, that she should thereby become very sweet and precious. This is contained in verse 8. 9 Afterwards we have the Spouse returning answer, expressing her large affections towards Christ, that seeing his kindness hath been so great towards her, she doth even as it were dedicated or consecrate herself to him again, and this is contained in the residue of the Chapter. But let us come to the words themselves.  

I said, I will go up to the Palmtree, I will take hold of the boughs thereof.  
In these words contained in the 8, and 9 verses: Observe Christ's new promise made to his Spouse, which is set down by the parts, and the effects. The parts of the promise are two.  
First, He will climb the palm-tree.  
Secondly, That he will take hold of the boughs thereof: both which showeth, that Christ will join himself nigh unto his Spouse, and cause her to bear abundance of fruit.  
The effects of this promise follow.  
First, It makes the breasts of the Spouse to be as the clusters of the Vine ..  
Secondly, Her nose shall smell like apples.  
Thirdly, The roof of her mouth like the best wine, etc. which wine is described.  
First, By the adjunct and the effect: it is of an excellent smell, it gooth down sweetly, and makes those that are asleep to speak.   

I said I will go up to the palm-tree, and take hold of the boughs, etc.  
These words, as you heard before, contain a promise of Christ to his Spouse, wherein he doth declare what he will do for her, what excellent things he will perform and bring to pass for her.  
First, The actions of Christ are declared, in these words, I will go up to the palm-tree, I will take hold of her boughs.  
I said, that is, I do vehemently affirm, the speech contains, as it were, a grave sentence: I give thee my promise, and look what I promise thee, I will perform, etc.  
I will go up into the palmtree: that is, I will draw nigh unto thee, I will afford thee my presence. It's added.  
I will take hold of the boughs thereof: he meaneth by this speech, that he would purge it, that so he might not only perceive, but receive fruit of her, even as the palmtrees the tender branches, are specially pruned and trimmed, because they should yield blossoms, and buds for fruit. The Hebrew Sansinuim, here translated boughs or branches, properly signifies the highest branches in the Tree, and is not used in any place of 
Flin. lib. 13. cap. 4.  Scripture but in this, because the palm-tree (as writers say) hath not boughs on the sides like other Trees, but doth only at the top send forth such long bows, and there also the fruit itself groweth. In sum, this is Christ's meaning, that he will go up into the palmtree, that is join himself to his Spouse, (who before was resembled to the same) and will take hold of her boughs: to the end he may prune and dress her, that she may bring forth abundance of fruit, such as Christ himself may accept of.  
Hence Observe.  
First, That the Saints stand in need of pruning and loping, and to have their superfluous branches taken off, to make them fruitful. Hence it is, that Christ saith here, I will get up into the Palmtree, and take hold of her branches: which doth show he had the possession of his Spouse, his love, and care was over her, to prune and dress her, to purge her, that she might bring forth more fruit; as it is said of the Father's purging of the Vine, that it might bring forth more fruit, John 15. 1, 2.  
Secondly Observe,  
That it is only Christ's work to purge his Saints. Christ doth elsewhere compare himself to the Vine, but here to a Husbandman to prune and lop off the superfluous branches of his Spouse: this is the proper work of Christ, and none can do it besides him, for he saith, Without me you can do nothing, John 15. 5. None is able to act, or any way purify himself, but by the spirit, and life of Christ within him. Thus much for Christ's performance: the effects follow.   

Now also thy breasts shall be as the Clusters of the Vine and the smell of thy Nose like Apples.  
The Breasts of the Spouse were before compared to Clusters, but now to the Clusters of the Vine. This denotes a greater measure of the sweet juice of the Spirit to be poured out upon her, and doth in a more plenteous manner draw forth her breasts, and minister food and divine nourishment unto her Children.  
Hence Note,  
That Christ doth fill the Spouse with the sweet juice of his spirit, whereby she is able to nourish her Children. The Spouse doth always minister food to her members: but here her breasts are not only likened to Clusters, but to clusters of the Vine, intimating that as Christ doth more abundantly administer unto her: so she doth more plentifully administer unto others. The breasts of the Spouse are then always like clusters of the Vine, there is in them a right wholesome and sweet juice, but when the Lord poureth forth upon her the greatest measure of his spirit, then doth she in a most plenteous manner draw forth her Breasts, and minister food unto her Children. Now followeth the second effect, where he saith,   

And the smell of thy Nose like Apples.  
The Nose of the Spouse was before commended for the comely form thereof, in verse 4. which denoted her courage and behaviour: now here it's commended for the sweet breath that cometh from it; it's said to be like the smell of Apples, that is, like sweet and pleasant smells that come from Apples.  
Hence Observe,  
That Christ's divine presence with us, is so excellent, it maketh us fragrant to himself, sweet and comfortable unto others. The sweet odour of the Spouse, is her fame spread abroad, and is comfortable to those that smell the sent thereof. The Lord doth manifest the savour of his knowledge by his people in every place, 2 Cor. 2. 14. This savour is like the savour of Apples, which refresh those that languish, and are sick of the love of Christ. The Spouse can breathe nothing but sweetness, all that approach near her, shall smell the savour of her sweet breath. The breath of Antichrist is loath some to all that can smell, but the breath of Christ through the Saints, is to the savour of their Nose, as the savour of Apples. Therefore the sum of all is thus much, as if Christ had spoke thus much to his Spouse, I will not only be present with thee, satisfying myself, as it were in thy breasts and beauty, and delighting in thy love continually, but I will also make thee strong, fresh, lively, yea, sweet and pleasant to all such as shall come unto thee by means of such graces as I shall endue thee withal; and to the same, effect tend the words of the next verse.    

VERS. 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. 
HEre is the last effect of Christ's approaching near his Spouse, namely, that it maketh the roof of her mouth like the best wine, which wine is amplified by the effect of it, above other wine, in that first it's said To go down sweetly. Secondly, It causeth the lips of those that are asleep to speak.  

The roof of thy mouth is like the best wine, etc.  
The roof, or palate of the mouth is to discern and taste withal, as it's said, Job 34. 3. The palate tasteth meat. But in relation to others, it is the instrument of speech, as in Prov. 8. 7. My palate shall speak truth. So that by the roof of her mouth is here signified, that which proceedeth out of her mouth, towit, her holy word and doctrine, which she doth declare and publish. This lively word is here likened unto good wine, Viz. both for colour, strength, taste, and sweetness, for all these concur together in good wine, meaning here by good wine, the best, most excellent, sweet, and wholesome wine, that it shall smell well, and be most sweet and mighty in operation: and hence it is, that this wine is commended for the goodness thereof, as it is described in the next words, by the property, and by the effect.   

— For my beloved, that goeth down sweetly.  
By the beloved usually in this Song is meant Christ, by going down sweetly, or straight, or to righteousness: for so we may read the words, That goeth to my beloved, to righteousness. That is, straightly, or according to righteousness: Hereby is signified the nature or quality of pure wine, which showeth the goodness thereof by moving and springing in the cup, whereby it is discerned to be the best wine, and most pleasing to those that drink it. Like to this is the phrase that Solomon useth in Prov. 23. 31. Look not on the wine when it is red, when it giveth his colour in the Cup, when it moveth itself aright; Or, as we may read it, when it moveth (or walketh) in righteousness. The nature of the best wine is thus described, whereby men are alured to drink of it: so here, the wine of the Spouse, towit, that holy word, and pure doctrine of hers, is declared to be pleasing and right in the eyes of Christ her beloved. The Spouse is filled with the Spirit, and not with wine, as the Apostle speaks: and this is that which is so pleasing unto Christ; it is such a wine that the Spouse sends unto her beloved. The effect of this wine follows.   

Causing the lips of those that are asleep to speak.  
Another commendation of the wine: it causeth the lips to speak, or it maketh to speak, or it giveth utterance to the lips of those that be asleep. The Hebrew word Jashan, translated, asleep, signifies both to sleep, and to wax old: therefore some Translations read it, Causing the lips of the ancient to speak. Old folk many times be dull and heavy of speech, but this wine hath force in it, that it will open their mouths, and cause them to utter the language of the Spirit of God. And the word may also be turned to sleep, this wine is so strong that it quickeneth up the heavy senses, and doth after a sort, as it were, refresh the mind, even of those that are asleep. This manner of speech, though, as we respect the similitude, it may seem hiperbolicall, or very excessive, yea, more than true, yet if we respect the spiritual meaning, we shall find it is truth itself: for what is Christ's purpose here, but that his Spouse should be filled with the fullness of God, whereby she should be able to speak of the things of God, in such power and delightfullnesse of speech, that it shall raise men up from the dead: not only from natural death, but from the sleep of death and sin. Hence Observe,  
That the Saints declaring the Gospel of Christ from the fullness of God in them, do raise men out of the sleep of death and sin, and makes them speak with new tongues, the praise of the glory of God. The Saints are filled with the Spirit, as with the best wine, whereby they declare the excellent things of God (which we may understand by the roof of the mouth which is the principal instrument of nature, given us to frame our voice by. See Chap. 5. 15.) this excellency is pleasing to Christ, it is as wine for the beloved, it is such wine as the Spouse can commend to her best friend, it is such as goeth down straightly, or in righteousness: it is so pure it allureth all that seethe it, to drink of the same. This wine is the immortal seed, 1 Pet. 1. 23. it is the power of God to salvation, Rom. 1. 16. By which we are quickened and raised up together, and made to sit together in heavenly places with Christ, Ephes. 2. 1. 6. This wine maketh men talkative, Prov. 23. 29. it maketh men utter the mysteries of the Kingdom of God: as the Disciples, (when some thought they were full of new wine) prophesied and spoke with other tongues the great works of God, as the Spirit gave them utterance Acts 2. 4. 11. 12. etc. by this those that are a sleep, yea, in a dead sleep of sin, it raiseth and quickeneth such, it causes their lips to praise God, which before had no power that way. When sinners are awakened by the internal word of the Gospel, it's said, Awake thou that sleepest, and arise from the dead, and Christ shall give thee life, Ephes. 5. 14. And so it's prophesied, Thy dead men shall live, with my dead body shall they arise, awake and sing ye that dwell in the dust, Isa. 26. 19 And thus the dead bones of the house of Israel are said to be raised at the Prophecy, Ezek. 37. And not only dead men that are asleep, but those that are ancient, having their senses dulled, and are very slow to speak, this wine shall revive the spirits of the aged, or such as are in a state of security (as the Spouse acknowledgeth herself in Song 5. 2.) are enabled by this spiritual wine, to speak, yea, The Tongue of the dumb shall sing, for in the wilderness shall break forth waters, and streams in the desert, Isa. 35. 6. when the Saints are filled with the streams of living waters, and made drunk with the spiritual wine of the Kingdom of God, than they shall sing forth the praise of God. Thus far we have had Christ's commendations of his Spouse, with his promises unto her. Now followeth the answer of the Spouse, or her return of love unto Christ, in the residue of the Chapter.    

VERS. 10.  I am my beloved's, and his desire is towards me. 
CHrist having commended his Spouse before, to the end he might comfort her, by letting her know that her blot was wholly taken away, and that her comeliness and beauty was perfect and pleasing in his eyes. And having promised what he would do for her, in uniting himself unto her, and also declared how fruitful, sweet, and precious she should become thereby. Now the Church answereth, expressing at large her affection and duty towards Christ, that seeing his kindness hath been so great towards her, she doth even, as it were, dedicate, vow, and consecrate herself, and all that she hath, unto him, hasting in desire, and longing for a nearer communion with him. But to come to her words.  

I am my beloved's, and his desire is towards me.  
The conjunction of the words may be taken thus, , or because his affection is towards me. For in the first clause of the sentence she consecrateth herself wholly unto Christ, saying, I am my beloved's, and in the latter clause she rendereth a reason, saying, Because his affection is towards me. His kindness towards me wrought this effect, that she and all hers shall be dedicated unto him. The cause always goeth before the effect.  
Here the Spouse then, as full of the wine of the Spirit, and consolation from the Lord, testifieth her assurance in him, and that she doth in the right of a ffiance and marriage belong unto him, in that she saith, I am my beloved's. And the ground of it is, For his desire is towards me. That is, he doth desire me, and in this affection most tenderly love me It is as if the Spouse had said, there is a mutual love between us, as I love him, so he loveth me, as I belong to him, so he belongs to me, his love is the ground of mine, and my love to him is the effect of his love. Hence Note,  
That the manifestation of Christ's love to us, is the cause of our love unto him. His love is as the cause preceding, and our love as the effect following after: Thus the Apostle John testifieth saying, We love him because he first loved us. The Spouse declareth the same here, the sum of her speech being thus much in effect, seeing my beloved hath set his affections so upon me, & freely loved me when I was lost, and an enemy to him, as in Rom. 5. when dead in sin, Ephes. 2. when I was altogether abominable, Rom. 3. yea, that his affection was towards me so, as that he hath called me into the nearest fellowship with himself, and doth sweetly embrace me not withstanding all my fleshly actings; is there not cause why I should be his? Such abundant love doth cause love again. As the desire of a woman is towards her husband, and the desire of a man towards his wife: so Christ's love and affection is towards his Spouse, her desire is also towards him. If the Spouse first apprehend the love and affection of Christ, this love of Christ (as the Apostle speaketh) will constrain the Spouse to love Christ again. And now behold how forward and ready the Bride is to draw near to Christ, and to have the day of the marriage approach. She is not the woman that she was before in the fifth Chapter, where she made excuses, and would not arise to open to Christ, for now she calleth unto him to come to her, and to walk with her, as in the next verse.    

VERS. 11.  Come my beloved, let us go forth into the field, let us lodge in the Villages. 
THe Lord had promised in the former Verses, that he would go up into the Palmtree, and take hold of her boughs, he would dress and prune his Church, and she thereupon should become most flourishing, fruitful, and delectable; unto this here the Spouse offereth her service. The Spouse doth not name the Palmtree, but Cypress trees, and Vines, but the matter is all one, seeing the Church is resembled by the one as well as by the other. Then thus it is, the Lord promiseth to draw near his Spouse, and to dress and trim her, and she offereth herself most cheerfully thereunto. He will bestow his rich grace and presence upon her, and she is brought to be on a flame of thirsting and desiring after the same.  

Come my beloved.  
These are words of exhortation, and provoking, as it were, taken also from the love of the Spouse towards Christ, more effectually to persuade the thing she desireth, because men willingly commit themselves to the company, and easily yield to the requests of such as they take to be their best friends; hence she useth this kind of exhortation or invitation, Come my Beloved.   

Let us go forth into the fields.  
Into the fields, or into the Country, a place of corn, Vines, figtrees, Pomegranate trees, etc. as Joel 11. 12. The Spouse speaketh this after the manner of men, inhabiting Cities, and having their farme-houses abroad in the Country, whither they may walk for recreation, and to see how forward the Spring is, and whither the time of Summer or Harvest do draw nigh: but all this must be understood spiritually and mystically, as if the Spouse should say, I beseech thee, do not alone, and by thyself walk out into the field, and retire thyself: but let us both walk together, and be retired from the trouble and distraction of this world and flesh: and walk into the field of sweet meditation and heavenly delight.  
She addeth.   

Let us lodge in the Villages.  
This part of the verse is diversely read, by reason of the divers significations of the words used therein: as the word turned lodge, signifies also to remain or continue: also the word Cepharim, doth not only signify villages, but Cypresse-trees. So that the word is used in Scripture to signify villages, and also the Cypress. The Greek turneth it by villages: such common villages are distinguished from such Towns or Cities, as are fenced in, 1 Sam. 618. Now in this that the Spouse doth desire, to go with Christ and to lodge with him the fields in and villages, doth note unto us that the Spouse is drawn off from all fleshly delight, and from sheltering herself in any outward glory or strength.  
Hence note.  
That the soul brought up to live in the light of God, and in near fellowship of Christ, is taken off from the continuance or trusting in any outward glory.  
The Spouse desires not to go with Christ into the fenced Cities, and places of worldly delight and pleasure: but into the Villages and fields, and to lodge among the Cypres-trees, that she may rise up early to go to the Vines: She is now wrapped and overcome with the desire and love of heavenly things, that her mind and affections are carried out of the world, she will now lodge in a continual meditation and delight of divine things, yea, she will daily raise up herself to behold the fruit, that doth spring from them. The case is altered with the Spouse now, from what it was, when she was asleep in fleshly security, and was loath to be raised up: even when the flesh had so much prevailed upon her, than these things of Christ, these holy breathe out after him seemed to lie buried: but now when the Spirit quickeneth, and raiseth her, herheart is drawn off from fleshly glory and prosperity, and she desireth to lodge continurlly with Christ in the large field of heavenly delights. Now the Spouse is sweetly embracing of spiritual and heavenly things, now she can stay among those heavenly joys and comforts of her beloved. And now behold how the Spouse doth proceed in this matter.    

VERS. 12.  Let us go up early to the Vineyards, let us see if the Vine flourish, whither the tender grape appear, and the Pomegranates bud forth: there I will give thee my loves. 
IN this verse, the Spouse declareth, what the benefit she and her beloved shall get, by remaining or lodging all night, in the Country Villages, or amongst the sweet Cypress trees, out of the City, namely, that they shall be ready early, to make trial of that, that they come and look for. Let us go early to the Vineyards (saith the Spouse) let us see whether the Vine flourish, that is, what appearings or likelihood there is, of the approaching of the time of marriage, or of a nearer communion and fellowship with her beloved; she addeth.  
Wither the tender (or small) grape appear.  
We may read the words thus: whither the first small grape open itself. The first grape is that which is first in sprouting; and by opening itself, is meant its appearance, whereby it hath declared itself unto men, that it is now become a grape, and groweth, which at the first appearing of it, or, as it were in bud, can hardly be discerned. It followeth  

Wither the Pomegranates flourish.  
The nature and use of the Pomegranate hath been spoken of in Chap. 4. 13. the budding of this fruit (whereof also there was good store in those Countries) was a sign of the Spring time, and the flourishing thereof, as it were of the Summer at hand; by all these similitudes and comparisons, the Spouse declareth what the fruits of Christ's presence will be, that there will be nothing but fruitfulness and flourishing, when Christ shall draw near: Christ comes not empty to his Spouse, but he brings abundance of grace and sweetness with him.  
Hence Observe.  
That when Christ fills any soul with a divine presence, there is a great flourishing and springing forth, of all divine grace and glory.  
To this purpose is that in the Prophet Isa. 27. 3. 6. where it is said, He causeth them that come of Jacob to take root, Israel shall blossom and bud, and fill the face of the world with fruit. And again, it's said in Isa. 56. 9 And I will bring forth (saith the Lord) a seed of Jacob, and out of Judah an inheritor of my mountains, and mine elect shall inherit it, and my servants shall dwell there. And in Ezek. 20. 40. 41. There shall the house of Israel, all of them in the Land serve me; there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things, I will accept you with your sweet savour, etc. by all these similitudes, the excellency, beauty, sweetness, and glory of the Spouse is set forth, and that she shall flourish by virtue of the divine presence of God, and fellowship with Christ. This is further expressed in the last clause of the verse.   

There will I give thee my loves.  
This is the return, that the Spouse makes to her beloved, namely, that she will return Christ's loves upon him again, that is, she will manifest and make an open declaration of her unfeigned affection towards him. And she speaketh of loves in the plural number, thereby to set out, both the excellency of the same, and also the abundance and plenty thereof. When the soul comes to be united to Christ, it is as it were swallowed up of love, and doth make evident manifestations thereof.  
Hence Observe.  
That the Saints do manifest most love to Christ, when he is manifesting most of himself in them.  
When the Spouse is made as a fruitful field, as a flourishing Vine and Pomegranate, than she gives Christ her love, than her heart is full of divine love, and she will let out the whole stream of her sweet affections towards Christ.  
In the next verse she mentioneth her fruits, and that she reserveth them wholly to Christ her well-beloved.    

VERS. 13.  The mandrakes gave a swell, and at our gates are all manner of pleasant fruits, new and old which I have laid up for thee my beloved. 
THese are most commendable things, that the Spouse speaketh of.  
First, That she doth so flourish and abound in sweet things, which are, all the sweet fruits of the Spirit.  
Secondly, That she keepeth them only for the Lord, for the true Spouse is chaste, and faithful unto Christ: Hence she saith, My love, I have kept them for thee.  
Before we speak any thing of the sense of this verse, we will a little look upon the words. The Hebrew Dudaim, is here turned Mandrakes, which is not used in all the old Testament, but only in this place, and Gen. 30. 14, 15. in which almost all Interpreters, both Jews and Christians, do turn it Mandrakes: these Mandrakes have allusion in name to Dodim, loves forementioned: and Dod that is, beloved, as she after calleth Christ Some take the word more generally, for, all amiable flowers, such as be fair and lovely: for the Spouse is as a garden of sweet flowers. Mandrakes grew in the field, and were found, in the days of wheat Harvest, as in Gen. 30. 14. etc. It appears by Rachel's desire of them, and by the smell here they are said to give, that they were lovely and pleasant: these lovely flowers yielding a savour showeth, that the Spouse had sweet things to smell unto, for the entertainment of her beloved.  
These Mandrakes are said to give a smell or sweet odour.  

At our gates are all manner of sweet fruits.  
The word signifieth precious things. And by the gates or doors, which seemeth to be opposed unto the fields, where Mandrakes grew: signifieth, that both at whom and abroad, near and fare, the fame and odour of the Saints, spread itself: or by the gates we may understand it, as an allusion unto customs and orders, observed on marriage days, men being wont to strew their houses, doors, yea, and streets and all, with sweet smelling herbs.   

New and old.  
There is great store and plenty of them, for this is an usual thing, by these terms to express abundance: see the phrase in Matth. 13. 52. where the Kingdom of heaven is like the householder, which bringeth out of his treasury, things new and old. New, and old, signifieth variety and plenty, Leviticus 26. 10. And old fruits are often times better than new, as Luke 5. 39 It's added.   

Which I have laid up for thee O beloved.  
The Spouse declareth that these things are for to welcome her beloved, she desires that Christ may take pleasure and delight in them, she willingly offereth them all for his entertainment. Now from this verse thus opened.  
Observe.  
First, That the Spouse is as a garden, full of sweet flowers.  
She is the Lords garden, the Lords field, where all kind of divine and heavenly flowers grow, where is variety and abundance of all sweetness, and fragrancy, she is an Orchard of Pomegranates, Camphire, and spikenard, with the Trees of frankincense, myrrh and aloes, with all the spices, the sweet Vine is in her, and the Mandrakes of a goodly smell, with pleasant fruits new and old; namely, all the sweet incomes of spirit and life from Christ, all the sweet refreshing delights of the Spirit.  
Observe, Secondly,  
That the Spouse doth entertain Christ with all her sweetness.  
These are things (saith she) that I have kept for my beloved. The Spouse honoureth Christ with all her sweet, pleasant fruits. As the favour, love, and goodness of God is great, which he hath laid up for those that fear him, Psal. 31. 20. so all the goodness and fruits of spirit, and grace that flow from them, are unto his honour and praise, consecrated unto his use and service, thus saith the Apostle, for of him, and through him, and for him are all things, to him be glory for ever, Rom. 11. 36. Israel is holiness, glory, and honour to the Lord. So endeth the seventh Chapter.     

Canticles. Chap 8.  

Vers. 1, 2, 3, 4, 5, 6.  
O that thou wert as my Brother, that sucked the breasts of my Mother, when I should find thee without, I would kiss thee, yet I should not be despised.  
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 Pomegranate.  
His left hand should be under my head, and his right hand should embrace me.  
I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love until he please.  
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.  
Set me as a Seal upon thine heart, as a Seal upon thine Arm: for love is strong as death, jealousy is cruel as the Grave, the coals thereof are coals of fire, which hath a most vehement flame.  
WE have had in this Song the condition and state of the Spouse, which hath been variable, and after divers sorts: as even now calling and crying out for her wellbeloved. Not long after, we have her, as it were, set down, and the Bridegroom calling upon her to arise and come away; yea, sometimes she is not only set down, but also she is laid down, and asleep: the Saints do not continue always alike, but however they swarve for a time, yet they return, and their end is commendable. And therefore the Church is here, even to the end of the Song, declaring her faith, and good affection towards Christ.  
But to come to the words themselves of this Chapter: First, in general, the Spouse doth declare what a great desire she hath to be in his presence, and to retain him with her, which ariseth from a vehement love, whose heat cannot be quenched, as she expresseth in the sequel of the Chapter. Christ and the Spouse be of one family; as Brothers and Sisters do dwell together in familiarity, each doth usually know where to find the other. According to this she saith,  

O that thou wert as my Brother, that sucked the Breasts of my Mother: when I should find thee without, I would kiss thee, yet I should not be despised.  
In this verse the Spouse declareth her earnest affection unto Christ, wishing that she might continually enjoy him as a most faithful friend. We have in this verse,  
First, an exclamation or wish, expressing her fervent desire, O that thou wert as my Brother. This wish is amplified, by saying, That sucked the breasts of my Mother.  
Secondly, the resolution of the Spouse in case she had obtained her desire, in these words, When I should find thee without, I would kiss thee. This also is amplified, wherein she doth, as it were, set fear and shame a side, by adding, Yet I should not be ashamed.   

O that thou wert as my Brother, etc.  
Some read the words thus, O if some would give thee, or, who will give thee. Such phrases are often used for forms of wishing in the Scripture, as in Psal. 14. 7. Who shall give Salvation to Israel? That is, O that the Salvation of Israel were come. The Apostle alludes to this form of speech, when he saith, Who shall deliver me from the body of this death? Rom. 7. 24. It is an expression of an earnest wish or desire in the Spouse here, wherein she doth declare her earnest desire of the brotherhood, love, and fellowship of Christ, whereby she might manifest her love to him again. Her desire of him is, that he would be to her,   

As a Brother.  
That is, most faithful, friendly, and loving. See Gen. 13. 8. & Psal. 133. 1. Brotherhood signifies some near conjunction and relation, either by nature, or by Covenant, Zach. 11. 14. Such as are companions in like condition, quality, or action, are called brethren, Prov. 18. 9 Gen. 49. 5. Now Christ is not only the Brother of the Spouse in respect of his humanity, taking on him the same flesh and blood, Heb. 2. 14. but also by that oneness in fellowship and communion in the Spirit, having one father, one blessedness and glory. Thus Christ calls his Saints Brethren, Heb. 2. 11, 12. in respect of that spiritual union and fellowship between them. It's added.   

That sucked the breasts of my Mother.  
The Spouse is not contented only to have Christ as a Brother, but as a most natural, kind Brother, because many times it falleth out, that brethren are at great jars, through the neglect or forgetfulness of those brotherly bonds between them: therefore the Spouse desireth that Christ may be a most natural, kindhearted brother to her, as one that sucked her Mother, for between brethren of the same Mother, the love and affections are the most ardent, as is testified by Joseph, in his affections toward his Brother Benjamin, Gen. 43. 29, 30. By the Mother here we may understand the heavenly Jerusalem, which is above, which the Apostle calls, The Mother of us all, Gal. 4. 26. To suck the breasts of this Mother is to partake, and enjoy the sweet refreshing comforts of the Church, or assembly of the first borne, to be refreshed with the fatness, and sweetness of God's house, towit, the sweet consolations of the Spirit, Isa. 66. 10. 11. Now we must know that Christ and his people make but one body, and is mystically called Christ, 1 Cor. 12. 12. and therefore here, where it is said, that Christ doth suck these breasts, it is meant of Saints, or Christ in the Saints is refreshed and comforted.  
Hence Observe, First,  
That the Spouse is very earnest and desirous of a near brotherhood and communion with Christ. O that thou wert as my Brother, etc. Nothing satisfies the Saints but fellowship with the Father and the Son, nothing but a sweet communion with Christ, in all his graces. The Saints are only delighted with his love and sweetness, and continually desire in a most comfortable and familiar way to enjoy his divine presence.  
Secondly Observe,  
That Christ is refreshed in his Saints refreshments. For as you heard before, he and his Saints are one body, and hence it is, that when Saints are begotten unto God, Christ is form in them, Gal. 4. 19 and as they are nourished by the sincere milk of the word, so is Christ also nourished, & grows more & more in stature and fullness. For that which is properly the person of the Saint, or the Saint-ship itself, is part of Christ: Christ is diffused into all his Saints, and they all make but one complete body, and therefore as the body is said to suck the breasts of spiritual consolation, Christ may also be said to suck those breasts, for it is Christ in the Saints that is nourished: so when the Saints increase, it is the increasings of the Lord, and the growth of the Saints is the growth of Christ.  
It followeth.   

When I should find thee without, I would kiss thee; yet I should not be despised.  
Here is the resolution of the Spouse, When I find thee, or, though I find thee in the streets, that is, in open and public place, as it were, See Luke 14. 21. This show; the readiness and willingness of the Spouse, both to go forth and meet, and also to welcome and entertain Christ, it noteth her diligence and care to find, and to retain Christ, as in Song 3. 2. 4.   

I would kiss thee, yet I should not be despised.  
To Kiss is a sign of honour, love, and obedience, as was noted in Song 1. 2. and the meaning is, that the Spouse would neither be ashamed, or afraid to perform the office of love and affection towards him, neither should any contemn or scorn her: that is, either they should not scorn her, having obtained her beloved, or else she would not regard any scorn that should be cast upon her.  
Hence Observe,  
First, That Saints are ready to entertain and welcome Christ.  
Hence it's said here, that the Spouse would meet him, with all readiness to take hold of him, and to embrace him. The Saints are impatient without Christ, and are most ready to give entertainment unto him. Secondly Observe,  
That it is an honourable action, and worthy of much praise to entertain and embrace Christ. It is true, the world is apt to vex, scorn, and contemn the Saints, but yet they are never ashamed to own Christ: but she doth meet, kiss, and embrace him, even in the open streets. But though the blind world should contemn the Saints, yet the Lord will honour them that honour him, 1 Sam. 20. 30. And if any man serve Christ, him will the Father honour, John 12. 26. The Saints shall appear in the brightness of Christ's glory, which is far above the contempt of the world, and being thus clothed, they are not afraid or ashamed of Christ, of professing his name and truth, in the open streets of the world. Thus much for the Spouses wish, as also her resolution, in which she doth farther proceed in the next verse.    

VERS. 2.  I would lead thee, and bring thee into my Mother's house, who would instruct me, I would cause thee to drink of spiced wine, of the juice of my Pomegranate. 
AFter the Spouse had expressed her wish, and what advantage she gained thereby, she showeth what return she would make unto Christ for granting her desire. I would lead thee, and bring thee, etc.  
We must understand in these words that the Spouse taketh on her the person of Christ, and speaketh that of herself which belongeth to him; and by declaring what she would do unto her beloved, shows what she would have Christ do unto her. And therefore we must consider the Spouse, together with her head Christ, and so she is called Christ, in 1 Cor. 12. 12. That is, Christ mystical, or Christ in a divine mystery. I would lead thee, I would bring thee, etc.  
She doubleth the word, as it were, to show the joyfulness of her heart in thinking of the matter she is now in speaking of. And in that she saith, I would lead thee, she meaneth with all honour and solemnity, with joy and gladness. Thus Kings and great ones are said to be lead and brought along, Isa. 60. 11. Psal. 45. 15, 16. So here, the Spouse speaking in the person of Christ, declares what she desires he should do unto her, towit, that he would lead and bring her into his holy Mountain, as in Psal. 43. 3. that he would comfortably lead her by the light of his Spirit.  
Hence Observe,  
That the Saints desire only to be led and directed by Christ. For the Spouse here by declaring her resolution, showeth what she desireth Christ to do unto her: it is true, that the Saints in some sense may be said to lead Christ by seeking of his face, by stirring up themselves to take hold of his strength, as in Isa. 64. 1. 7. yet most properly it is Christ that leadeth his people: his truth, and the light of his Spirit is like the cloud of fire that led the Children of Israel in the Wilderness, and doth continually direct and guide them. Now followeth the place into which she would lead him.  

Into the house of my Mother.  
Here the Spouse alludeth to the custom in those days, which was to bring the Bride and Bidegroome also, into the house of either of their Parents: See Gen. 24. 97. where Isaac is said to have brought Rebeckah into the Tent of Sarah his Mother. It is the manner of the Hebrews (as hath been noted heretofore in this Song) to call some whole thing or body, by the name of Father or Mother, and the parts derived from the same, by the names of Sons and Daughters. So here, Christ and the Saints, making up one Church or body, which is called the new Jerusalem, which cometh down from God, out of which Christ and all Saints spring: this new Jerusalem is called the Mother of us all, in Gal. 4. 26. But of this we have spoken already in Chap. 3. vers. 4. and therefore I shall pass this, and proceed to the next words. Who would instruct me.  
This clause standeth doubtful whither we shall Translate it, Thou shalt teach me, or, she shall teach me: for in the Hebrew tongue, in the future, the same word standeth for the third person feminine, that is for the second Masculine. And so it standeth in different here by the word, whither we say, thou shalt teach me, or, she shall teach me: true it is, that Christ is the teacher of his Church, in a double respect. 1. In that he alone teacheth by the light of his Spirit. But the Church (who is the heavenly Jerusalem, and Mother of us all) doth as an instrument teach, and instruct her particular Members with the heavenly doctrine of the Gospel. We may take it that she saith to Christ, Thou shalt teach me, for so runs the new Covenant, That every man shall not teach his neighbour, saying know the Lord, for they shall all know me, saith the Lord. So that the Saints should not depend upon man's teaching, but upon Christ's the true Prophet.  
Hence Observe.  
That the Saints desire most of all, to be under the teachings of Christ.  
This was the end of the Spouse, in bringing Christ in to her mother's house, namely, that he might teach and instruct her by his Spirit. And thus it is prophesied, how that in the last days, many people should say, Come, and let us go up tooth house of the God Jacob, and will teach us of his ways, etc. Isa. 2, 2, 3. See also Michah 4. 1, 2. Christ tells his Disciples in John 16. 25. That the time was coming, he would show them plainly of the Father, its Christ that doth unmask and unveil the face of his Father, and help us to a manifestation and sight of it: Christ is the lively Image of God, 2 Cor. 4. 4. He is the Brightnese of his glory, and the express Character of his person, Heb. 1. 3. there is no excellency in the Father, which is not manifest in the Son, and by the Son we may come to know it: so saith the Apostle, God who hath commanded light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God, in the face of Jesus Christ, 2 Cor. 6. 6. If there be such a bright vision of divine glory manifested by Christ, how sweet, how comfortable, and how much to be desired are the teachings of Christ then, who is as it were the beams and brightness of God's glory shining out upon us?  
The effects of Christ's teaching is set forth in the next words.  
I would cause thee to drink of spiced wine, of the juice of my Pomegranate.  
According to the similitude in earthly things, the Spouse professeth to entertain Christ with a dainty banquet in her mother's house,, for that is meant by spiced wine, and juice of the Pomegranate.  
By Spiced wine, she meaneth such we call hippocras, which besides the nature and strength of the wine itself, it is much strengthened by composition, mixture or confection of many Spices with it: So that by the strength and pleasantness of this composition of sweet spices, the heart is strengthened and warmed, and the senses much refreshed and satisfied, with the pleasant smell thereof: Such compositions as these, were put into the holy incense and oil, Exod. 30. 24, 25. Such were also used for banqueting, as this place manifesteth.   

The juice of my Pomegranate.  
Or, The sweet wine made of my Pomegranate: the word here turned juice, or sweet wine, signifies generally all moisture, which either by expressing or treading, is fetched from any fruit, for it is derived of a word, that signifieth to express or tread down, but because he addeth Pomegranates, we may take it for the moisture, juice, or liquor, that is or may be wrung from them. In a word, she meaneth, that if she might indeed be partaker of Christ, and enjoy sweetness and fellowship with him, she would most comfortably and joyfully entertain, and receive him, for under these metaphors, taken and borrowed from an earthly banquet she meaneth nothing else, but the spiritual entertainment of her beloved, and that his teaching should not be fruitless in her, but she would honour Christ with graces, and being sweetened with the spices of his spirit, the fruit thereof should redound to him.  
Hence Observe.  
That the Saints honour Christ with the fruits of his own Spirit.  
When Christ administereth to us by his Spirit, he giveth us wine to drink, as in Isa. 55. 1. 3. And when we bring forth the fruits of the Spirit, he counteth himself as refreshed with wine, as in Chap. 5. 10. This is the spiritual entertainment, that the Spouse giveth her beloved, she presents him with a dainty banquet of spiced wine, the fruits of his own spirit, praise and glory, which is very pleasing unto him, which is contrary to that cup in the woman's hand, full of abominations and filthiness of her fornication, to wit, the fruits of the flesh and Antichrist, with which wine the inhabitants of the earth were made drunk, Revel. 17. 2, 4. The fruits of divine presence, and of the spirit of Christ in the Saints is sweet, comfortable, and pleasant, like to spiced wine, and the juice of the Pomegranate, It followeth in the next verse.    

VERS. 3.  His left hand should be under my head, and his right hand should embrace me. 
AS before the Spouse had set out how she would receive and entertain her beloved: so now she being privy to her own infirmities, and desirous of strength from Christ, desireth sustenance and strength of him, whose grace would be sufficient for her, whose strength is made perfect in weakness, 2 Cor. 12. 9 we may understand the words prayer-wise, Let thine hand be under my head, etc. she showeth how he would comfort her, namely, that for her ease, he would put his left hand under her head, as men commonly do to sick and infirm persons. And his right hand doth embrace me. viz. most comfortably and lovingly as dearest friends do one another.  
See this verse wholly expounded before in Chap. 2. 6. there being no difference but, this, namely, that she affirmeth the thing in present action, and hereby weighing the earnest love of Christ towards her she increaseth in her hope and confidence in him, assuring herself, that if she may enjoy his comfortable and continual presence, it would be a very happy thing.  
Hence Observe.  
That the Saints only rest satisfied in the arms of Christ.  
Hence it is, that the Spouse doth desire, that Christ should support, comfort and uphold her with both his hands: were it not for the arms of Christ's love and protection, the Spouse could not subsist; but Christ doth as it were comfort, embrace, and sustain his Church with both his arms.  
These words having been spoken of before, I shall pass to the next verse.   

VERS. 4.  I charge you O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. 
THe Spouse enjoying these great mercies and blessings from Christ, chargeth all her daughters, to wit, her fellow-members, to walk so thankful and fruitful, toward God, and lovingly and helpfully one towards another, that no occasion be given of any alteration of their happiness, and in this Charge she deals very seriously, saying.  
I charge you, or, I adjure you; that is, by oath: that you grieve not this my beloved Spouse, that may hinder our comfortable society one from another: and this she speaketh unto the daughters of Jerusalem, or fellow-friends of the Spouse. See this expounded before, chap. 2. 7. Also chap. 3. 5. Why should ye stir up, that is, do not stir up: there is no reason or cause why you should deal so discourteously with him, sigh in his rest standeth your own good: or it will not be for your profit and ease, to disturb this my love, whom I so tenderly affect.  
Until he please: that is, till he himself will; and the Spouse useth this as a reason to discourage them from awaking him: be not over confident to think it will be good for him, and for you, that he should be raised up, or awaked before he please, for he knows the best and fittest time.  
Hence Observe.  
That Christians should not go about to raise up Christ, till himself is pleased to arise.  
Where the Spirit of Christ is, there is liberty, there is power to act indeed: if the Lord be risen and awake in thee, there is life and activity, and therefore why should we awake the Lord till he please: there is so much formality in Professors, as draws their resolutions into a method, as because such a day, or such a time is come, I must do such or such a thing, and so take up things by custom: and Christians must discourse and perform duties, whither the Spirit saith yea, or no, but God will bring judgement into victory, and the Spirit of the Lord shall carry all before it: but we must stay till the beloved please.   

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 bear thee. 
THE Church going about to declare the love she carried towards her head, and husband Christ, doth in this verse, in the first part of it, by way of demand, speak of herself: and the latter part, taking upon her the person of Christ, she showeth what great favours and graces she had received from him. There is nothing by the speech itself, that discovers whether Christ or his Spouse uttered these words. But the Hebrew text declareth it to be spoken by the Spouse, because this clause, I raised thee up, etc. And also this.  
Thy mother conceived thee: are spoken in the masculine gender, as to a man, and not as unto a woman: and so we take them for the words of the Spouse, setting forth the vehement and ardent loves of hers unto Christ, in respect of those many favours she had received from him.  
In the words than she setteth forth the vehemency of her love.  
First as it were by comparison, saying:  

Who is this that cometh up, etc.  
Secondly the place from which she ascended: from the Wilderness.  
Thirdly, The manner of her ascension, leaning upon her beloved.  
Fourthly, the means of her ascension, I raised thee up under an Appletree, there thy Mother brought thee forth etc.  
Who is this, or, who is she (for so we may read the words) that cometh up; etc. some think that this speech implieth the springing up of a new Church, conducted by Christ through the Wilderness of this world, others understand it to be the speech of the daughters of Jerusalem admiring at the increase of faith and grace in the Spouse: but we may understand it of the Spouse herself: admiring at herself, being filled with grace, and being clothed with so many mercies by Christ, as if she should say, where is she to be found, that hath showed the like love to her well-beloved, that I have showed unto mine? that hath taken such travail, and endured so many afflictions, passed through so many perils, to come to her beloved, as I have done to come unto mine? Hence Observe.  
That the Saints do admire their own ascension unto Christ.  
It is their glory and Crown, it is their joy and boafting all the day: but we must also know, that the boasting of the Saints, is not from any thing of their own, they cannot so admire their own strength or parts, as in the power and strength of Christ, by which they are brought up unto him. Now that than which the Saints do so much admire is, that she should ascend up from the earth, to live in Christ and that in the power and goodness of Christ.  
Secondly, The place from whence she ascended is mentioned.   

From the Wilderness.  
The Wilderness is sometimes taken for the people of this world, out of which the people of God are called and chosen, Ezek. 20. 35. John 15. 19 but we may rather take it here for the former state of the Spouse, in the state of sin and ignorance under the bondage of the powers of darkness, from which she escaped by Christ; for the Wilderness was a dry and thirsty land, a land of drought, and of the shadow of dearth, Ezek. 19 13. Jer. 2. 6. The Wilderness is clothed with no beauty, whereby men should delight in it, or desire to dwell there, but it is rather a place of Dragons, Foxes, and Tigers, and all wild ravenous Beasts.  
Hence Observe.  
That the Saints ascend up to Christ out of a low, dark, desolate Wilderness.  
Their state is a Wilderness condition, desolate, lost and forlorn, till they ascend up unto Christ: there be many dangers ina Wilderness: so the soul is in a lost, dangerous condition, till it ascend unto Christ, the true Canaan, and Land of plenty and rest. A man in a Wilderness knows not which way he goes: whither forward or backward; no more doth the soul, while it walks in the Wilderness of darkness and confusion, under the power of hell and death, surely, this must needs be a blessed ascension, to ascend out of a desolate Wilderness unto Christ the true centre and rest of the soul. It followeth.   

Leaning upon her beloved.  
Here is set down the manner of the Spouses ascension, Leaning upon her beloved, or, adjoining, associating herself with her beloved. The Spouse doth not use this speech only to note her love towards Christ, as it was the custom for men to lean upon them whom they best liked, as appears, 2 Kings 5. 18. but also to set out the strength and comfort she had from him, without whom, by reason of her own weakness, she had never been able to get out of the Wilderness.  
Hence Observe,  
That the Saints ascend up unto Christ by the assistance of divine power from Christ.  
All the strength of the Spouse was in the power of Christ, who upheld her, and sustained her steps, carrying her through all dangers and difficulties. The Spouse is by Christ made perfect, established, strengthened, and settled, 1 Pet. 5. 10. This divine assistance was foretold by the Prophet, in Gods dealing with the people of Israel, when he put his holy Spirit in his people, and led them through the deep, as an horse in the wilderness, they stumbled not; as a beast goeth down into the valley, the spirit of the Lord quietly led them: so didst thou lead thy people, to make thyself a glorious name, Isa. 63. 11. 13. 14. So here, the Spouse acknowledgeth all her strength and stay to be from Christ, and from the power of his might. It followeth in the next verse.   

I raised thee up under the Apple tree.  
The Spouse is said sometimes to raise up Christ, as in Psal. 44. 24. Stir up, why sleepest thou Lord? And the Saints are said to stir up themselves, and take hold of his strength, in Isa. 64. 7. but the Spouse being but the instrument of God's power and goodness, she doth as it were speak in the person of Christ: and as Christ gives life to his people, so his people are said to give life to him, and raise him up, as it were from sleep, and from death. This raising up was under the Appletree, the tree of life and grace, whose shadow and fruit had been delightful to her, to which tree Christ himself was likened Chap. 2. 3. So that the Spouse is said to raise up Christ in his own power, under the Appletree, towit, under his shadow and fruit, whereby she herself was comforted and refreshed. Hence Observe,  
That Christ is raised up by, or in the Saints by his own power. Though the Saints are said to raise up Christ, it's under the Appletree, it's in Christ's own power: so it is no more but Christ's raising himself in the Saints: Christ by the divine power raised himself out of the Grave, so by that divine power he doth rise in the Saints, by which power they are said to raise up Christ: and therefore what Christ is said to do unto the Saints, they likewise are said to do the same unto him, as to raise him up, etc. The Saintship, or the proper person of the Saint is Christ, as he is given out, and distributed to all Saints, who all make up the body of Christ: So that as Christ is said to raise and stir up the Saints, so also they may be said to raise and quicken Christ. It followeth.   

There thy mother brought thee forth, there she brought thee forth that bore thee.  
It is the heavenly Jerusalem, the general assembly, and Church of the firstborn, which are written in Heaven, that bring forth Christ into the world, Christ is begotten, and brought forth in these: This heavenly Jerusalem, or Church of the firstborn, is the Mother of Christ, this is she that brought him forth into the world, or, as it may be rendered, That painfully brought him forth: that is, did travel with much pain and sorrow: So that as there is pain and sorrow in women that bring forth Children, so there is in the Spouse in her bringing forth Christ.  
Hence Observe,  
First, That Christ is conceived and brought forth in all his Saints.  
The Spouse is hereby Christ's mother, even all the faithful that travel with Christ. The Apostle saith in Gal. 4. 19 My little Children, of whom I travel in birth until Christ be form in you; so that Christ is form and brought forth in every Saint. And in Rev. 12. 2. the Church is compared to a woman with child. The Prophet tells us, That unto us a Child is borne, Isa. 9 6. So this holy Child Jesus is begotten and brought forth in his divine appearance in all the Saints.  
Secondly Observe,  
That the travelling with, and bringing forth of Christ into the world, is with much trouble and pain.  
Hence it is said in Rev. 12. the Church was in travel, and pained to be delivered, for as Childbirth is accompanied with many pangs and sorrows, so is the bringing forth of Christ in the hearts of men. There is outward sorrow and trouble, according to the words of the Apostle, when he saith, In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in toss to and fro, in labours, in watch, in fastings, etc. 2 Cor. 6. 4, 5. And thus the Church declareth, in Isa. 26. 17. Like as a woman with Child, that draweth near the time of her delivery, is in pain, crieth out in her pangs: so have we been in thy sight, O Lord. So there is abundance of inward pain and trouble when Christ is form in the mind and spirit: there is a struggling and resisting, by all the powers of flesh and darkness: this Dragon seeks to destroy the Child Jesus, there was a type of this in Herod, when he sought to kill Christ, when he was borne upon the earth: So the powers of flesh and darkness, set against this delivery, they hinder what they can, but cannot destroy this Child; it is preserved still, though it be in Egypt, yea, though it should be crucified in Egypt, it shall rise again, and live and prevail. Now in the next verse the Spouse breaks forth into a vehement request, that she may be joined more nearly unto her beloved, and that he will always have her in mind, rendering a reason, that the vehemency and strength of her love is such, as by no means it can be overcome: this is set forth in this verse, and the next following: but first cometh her request in the first verse that followeth.    

VERS. 6.  Set me as a Seal upon thine heart, as a Seal upon thine Arm: for love is strong as death, jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. 
THe Spouse here desireth a farther testimony and evidence of Christ's divine love, to be given in unto her, that she may be the more confirmed in his love towards her, that she may be firmly engraven, as the engraving of a Seal or Signet upon his heart.  
First, than we have the Spouses earnest desire of Christ's deep affection to her, and continual remembrance of her, Set me as a Seal upon thine heart, as a Seal upon thine arm. Which request of hers is urged by a motive taken from the strength and depth of her affection to him, which she declareth.  
First, by comparing her affections to 3. things.  

1. To Death, It's strong as death.  
2. To the Grave, It's cruel as the grave.  
3. To Fire, It hath a most vehement flame.   
Secondly, it is set forth by comparing her affections to two things, as less than her affections, yet they be of great force: this is in the seventh verse.  

1. Her affections are such, as many waters cannot quench them.  
2. She prized them to the whole substance of any man's house, which would be contemned if it were offered for to withdraw her affections from her beloved. But first her request.   

Set me as a Seal upon thine heart, etc.  
Set me, or, put me as a Seal, etc. That is, let me be deeply engraven, as a Seal is, into thy heart and affections, let the love and remembrance of me, take a deep impression in thee, yea, even as a Signet in thy heart and mind; And as a Seal or Signet on thy Arm; that is, let it be continually in thy sight and remembrance, and let me be as dear and precious unto thee, as the Signet that thou carriest about thee; and how precious that was, and highly esteemed, may appear in that zerubabel had a promise made to him, that the Lord would make him as a signet, Hag. 2. 24. And on the contrary side, in that Jehoiakim is threatened, that if he were as the Signet of God's right hand, yet the Lord would pluck him from thence, Jer. 22. 24 The heart signifieth inward love and affection, and the arm signifieth the remembrance or outward manifestation of that love, by helping and sustaining, and therefore it's said, Thou redeemest thy people with thy arm, Psal. 77. 16. And also it's said, He will feed his stock like a Shepherd, he will gather the Lambs with his arm, and carry them in his bosom, Isa. 40. 10. 11. The sum is, that it is a request full of affection and earnestness, which the Spouse maketh unto her beloved, as if she had said:  I have yielded through thy goodness, such testimonies and tokens of my unfeigned love, I beseech thee again on the other side, to carry me continually in thy mind, to have me always in thy sight; to be (as was promised to the Daughters of Zion) engraven upon the palms of his hands, and continually before him, Isa. 49. 15, 16. that she might be always before his eyes, on his hands and fingers, as men use to wear Jewels about their necks, and upon their breasts, and put Rings, especially their Signets and Seals, upon their fingers, both to have them always in readiness, and to show the high account they made of them.  
Hence Observe,  
That the Saints earnestly desire to be nearest in Christ's heart, to be always in Christ's mind. That which is in the heart of man is nearest unto him, and that which he mindeth most he loveth most: So the Spouse desireth here to be deep in Christ's heart and affection, to be engraven on his arms. The Spouse would be nearly joined to Christ, as a precious Jewel, both in his heart, and upon his hand, so that he may always mind her, and have her in his sight, for we know, that whatsoever a man loveth with the greatest love, that he desireth to be nearest unto, yea, fastened unto it. And the Spouses confidence in her beloved, is, that he will esteem her as an unseparable Ornament of his glory: so she is to him, as Aaron's pectoral unto his breast, and his stones of remembrance upon his shoulders. In the pectoral or Breastplate were twelve stones (like the engravings of a Signet or Seal) in which were engraven the names of the twelve Tribes of Israel, to show, that the High Priest should carry about him a memorial of the people continually, Exod. 28. 21. The Priest did not only bear the names of the Tribes upon his heart, but also upon his shoulders, before the Lord, for a memorial, Exod. 28. 11. 12. So in like manner here, the Spouse desireth Christ to be her merciful high Priest in things pertaining to God, Heb. 2. 17. That he would guide, feed, comfort her, that he would be all mercy, love, and sweetness to her, and that he would show unto her more than Motherly affection; according as his title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of many commiserations, Jam. 5. 11. And now she rendereth the reason of her desire, from the nature and force of love, in that she saith,   

For love is strong as death.  
This is the first comparison whereby she doth express the force of her love.  
Death is exceeding strong, it seduceth all sorts of people, high and low, young and old, and overcommeth the strongest man, Psal. 89. 48. neither will it accept of any compassion, nor yield to any opposition, we can make no agreement with it, for if we consider the great might of Princes, of Kings, and of Emperors, yea, of all the mighty Monarches in the world, death hath subdued and cast them down. Who hath been so strong as to resist death? where hath that might been found, that could ever eschew his stroke?  
Hence Observe.  
That the strong affection of a Saint towards Christ, cannot be subdued by any trouble or force whatsoever  
Christ hath been ever welcome to the Saints, though they enjoyed him with the greatest affliction: Peter would venture to go to Christ upon the boisterous waves of the Sea: Lord (saith he) if thou bid me come unto thee. The Saints find abundance of sweetness in Christ, which doth more than countervail with all the afflictions and troubles they meet withal for his sake: Hence was that resolution of Job, though he kill me yet I will trust in him: such is the force of that endeared affection of the Saints unto Christ, that though they walk in the midst of fears and troubles, yet none of such things can take off the edge of their affection towards him.  
The second comparison of her love, followeth in the next clause.   

Jealousy is cruel as the grave.  
Jealousy is a mixed affection of zeal, or servant love, and carries wrath and rage with it, and it is sometimes used in a good, and sometimes in an evil sense, In an evil sense it's taken for envy, Acts 5. 17. sometimes for a blind misguided zeal, Rom. 10. 2. Sometimes for bitter zeal or envying, Jam. 3. 14. and lastly, for counterfeit jealousy or pretended love, Gal. 4. 17. But in a good sense, zeal is taken for a godly jealousy, 2 Cor. 11. 2. for an holy emulation, 1 Cor. 12. 31. and also for an extreme heat of all the affections, towards one whom we esteem, burning in our love to him, our desire of him, our joy in him, our indignation against any that speak any thing against him: of such a jealousy we are to understand here, which the Spouse saith is,   

Cruel, or hard as the grave.  
She meaneth, that this godly jealousy, wherewith her heart was so affected towards Christ, could not be conquered any more than the grave, it being fierce and inexorable as hell itself, which devoureth all that are cast into it.  
Hence note.  
That the love of jealousy and zeal in the Saints, is a consuming love.  
So saith Christ, the zeal of thy house hath consumed me: it causeth one to spend all his strength, for the person whom he thus loves: and so saith the Apostle in respect of his great love, I am ready to be spent for you, for the love of Christ is a constraining love, 2 Cor. 5. 14. And the godly are eaten up for God's glory, Psal. 69. 9 To the force of the grave, she compareth the heat and vehemency of her love, so that still she doth show, that she must needs covet to be joined as a signet most near unto her beloved. In the next clause she saith.  
The coals thereof, are coals of fire, which hath a most vehement flame.  
The Spouse compareth her love to another thing, namely, to fire, not only because it warmeth and maketh hot, but also because it kindleth and increaseth to a burning flame.  
In the first part of this speech it is said, the coals thereof are coals, etc. that is, they are exceeding hot coals, fiery darts or arrows, the word signifieth that which flieth and burneth; and sometimes is applied to judgements that fly abroad, as in Deut. 32. 24. And to arrows, Psal. 76. 3. Here it is taken for the burning coals of inflamed love, that pierce and inflame the heart, and cannot be quenched, and that is the reason also why she addeth.   

Which hath a most vehement flame.  
This declares it to be a great & wonderful flame: for in the Hebrew it is, Shalhebeth-jah, the consuming flame of God, that is, excellent or extraordinary flames, piercing and devouring lightning: for in scripture phrase the things of God are transcendently excellent, as the Harps of God, Revel. 15. 2. The Trees of God, Psal. 1. 3. And the mountains of God, Psal. 36. 6. by this fire is meant the fire of the Spirit, which is compared to fire, Matth. 3. 11. So the Spirit is as a fire in the Saints, that kindles a flame of divine love towards God.  
Hence Observe.  
That the fire of divine love is kindled in us by the Spirit of God.  
It is the peculiar work of the Spirit, to inflame our hearts to Christ, for here the Spouse setteth out the greatness of the effect, by the greatness of the cause: so the flame of God is a most mighty flame: so the love of the Spouse is most fitly compared unto a vehement fire, where there be hot burning coals, and a great flame, because it is kindled by the divine flame of everlasting burn, where the soul feeleth the love of Christ, it is even set on fire with love towards him, even with a hot burning love: this flame is the flame of God, because it is kindled in the heart of a Saint by the Spirit. These flames of God, these divine and vehement flames, being kindled by the Spirit, cannot be quenched with earthly things, as it is declared in the next verse.    

VERS. 7.  Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. 
THe Spouse proceedeth in setting forth the earnestness of her affections towards Christ, showing, that since her love was as a mighty and excellent fire within, it could not be put out, no not with many afflictions, troubles and persecutions  

Many waters cannot quench love, etc.  
By waters, and floods is usually meant in Scripture of afflictions, persecutions, troubles, and tentation, which accompany the Saints, and also of persecutors themselves, who are often called waters, and floods of water, as appears in Psal. 69. 1. Also Rev. 17. 15. Psal. 124. 4, 5. And Matth. 7. 25. 27. Isa. 8. 7, 8. Dan. 9 26. So here is signified, that the Love of Christ wherewith the Saints are inflamed, is such as cannot be quenched with any calamities or persecutions whatsoever.  
Hene Observe.  
That the love of the Saints towards Christ is an invincible love.  
As it is written of Christ love, that nothing can separate his people from it: so here the Spouse affirmeth, that her love towards him cannot be put out; we may observe the frame of the Spouses speech according to her former cocmparison, when she said, The coals thereof are coals, and the fire of the flame of God: for what fire is there, but many waters will quench, at least if floods of waters do overflow it? but this heavenly fire cannot be quenched, the floods cannot put it out. The Dragon doth cast a flood out of his mouth, Revel. 12. but all in vain, for his love cannot be quenched. So the Apostle teacheth, when he saith, Who shall separate us from the love of Christ? shall tribulation, anguish, persecution, famine, nakedness, peril, the sword? as it is written, for thy sake are we killed, all the day long, we are counted as sheep for the slaughter, nevertheless in all these things, we are more than conquerors through him that loved us, Rom. 8. 35. There is one clause to come wherein she saith:   

If a man would give all the substance of his house for love, it would be utterly contemned.  
If a man would give all his substance: as silver, gold, all wealth and riches, it could not purchase this love; neither could the love of these, win the heart of the Spouse from Christ, for she affirmeth here, that if all treasures should be offered her, to draw her love from Christ, she would utterly contemn them. So that if any man did think either to buy this love of her, or to get it from her, it were nothing, it were but labour lost; and therefore she addeth.  
It would utterly be contemned, or as it is in the Hebrew, In contemning they would contemn it. that is, they would certainly contemn it, or it would be altogether wholly contemned; for this is the manner of the Hebrew tongue, when they highly promise to double, and when they highly dispraise, to double the word also: See chap. 1. vers. 1. In sum, she meaneth by this verse, namely, to declare, that her love was so firm and fast to Christ, that it could not be be rend or pulled from her to any other, either by any force, or by fraud: nor by flattery or fair promises.  
Hence Observe.  
That worldly riches cannot purchase divine love, nor get it away from those that have it.  
All the treasures, and pleasures, and credit, which the substance of any man's house may procure, shall be of no reckoning, either to get or purchase the love of Christ, or to withhold the Saints from loving him. The Spouse doth so set her heart upon Christ, that she desires to be near him, in his heart, upon his arm: yea, she doth so desire him, that she contemneth all other things in comparison of him: for, what is the glory, and the pomp, the riches, and honours, and the pleasures of the world unto her, more than vile dross in comparison of Christ? The nature of man is much addicted to love riches, and the treasures of this world: yet there is not any thing of such force, to win the heart from Christ; but the Spouse here affirmeth, that if all treasures should be offered her to draw her love from Christ, she would utterly contemn them. And as the Saints cannot be drawn off from the love of Christ, by any worldly good: so no earthly treasure can get on purchase this love, for the gifts of the Spirit cannot be bought with money, it being the free gift of God, who bestows at his own pleasure, Act. 8. 18, 19, 20. And so it's said of wisdom, that it cannot be gotten for gold, neither shall silver be weighed for its price, Job 28. 15.  
Now a little to recapitulate. How excellent is this divine love? which carries such an excellent description and denomination with it.  
As first, That it's as strong as death, which overcommeth all.  
Secondly, That its jealousy, which is love inflamed, and therefore cruel as the grave, the bed of darkness, which is called Sheal, because it always craveth, and is never satisfied, but it devoureth all.  
Thirdly, It's hot as the fire, which not only withstandeth, but also burneth all things which stand against it.  
Fourthly, It's everlasting, and victorious in all labours and sufferings, that no troubles, terrors, nor persecutions can quench it, though whole floods of water were cast upon it.  
Fifthly, It is so precious, that no commodities or pleasures, can answer or countervail the value and estimation of it.    

VERS. 8, 9, 10, 11, 12, 13, 14.  
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?  
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.  
I am a wall, and my Breasts like Towers: then was I in his eyes, as one that found favour.  
Solomon had a Vinyard at Baal-hamon, and let out the Vineyard unto keepers: every one for the fruit thereof was to bring a thousand pieces of silver.  
My Vineyard which is mine, is before me: thou (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred.  
Thou that dwellest in the gardens, the companions harken to thy voice: cause me to hear it.  
Make haste, my beloved, and be thou like to a Roe, or to a young Hart upon the mountains of spices.  
WE are come to the conclusion and shutting up of this Song. Here be three special things to be handled in the close of all. As  
First, Here is a motion, a consultation or demand of the old Church of the Jews, concerning the calling of the Gentiles, declaring that it is part of her spiritual joy, to see that they be called home unto Christ, and this is contained in verse 8, 9, 10.  
Secondly, Christ again on the other part, setteth out his affection to the Church, showing his care over her, by a comparison made between Solomon's Vineyard, and the Church, and also by directing her to what should be best for her, vers. 11, 12, 13.  
Lastly, the Church doth, as it were, take the words out of Christ's mouth, and turneth them into an earnest request and prayer, entreating his continual presence, comfort, and assistance for ever, to lead her, and guide her into all truth: and this is declared in the last Verse.  

We have a little sister and she hath no breasts, etc.  
We must know when this Song was penned, before Christ's appearance in the flesh, the Church was shut up and limited among the Jews: God suffered the Gentiles to wander in the vanities of their own mind: but there were prophecies and promises that the Gentiles should be brought in at the coming of the Messiah, and there should be one body made up, both of Jews and Gentiles. It is written of Christ, I have made thee a light of the Gentiles, and the salvation to the ends of the earth. Also, ask of me and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Now those that were faithful among the Jews, understanding this, are very careful of them, saying, What shall we do for our Sister, etc.  
In this verse is described,  
First, the relation of the Church of the Gentiles to the Church of the Jews; she is her Sister.  
Secondly, the condition of the Church of the Gentiles, and that is twofold.  

1. She is Little.  
2. She hath no Breasts.   
Thirdly, the care of the Church of the Jews over this new Church by way of demand, What shall we do for our Sister?  
Fourthly, the time when her care was such, In the day when she should be spoken for, when she should be made manifest to the world.   

We have a little Sister, etc.  
The Jews and the Gentiles which believe, are Sisters and Brethren. Here the Church of the Gentiles is called a Sister to the Church of the Jews, and to Christ also, because they have both one common Father, Viz. the Lord, of whom is named the whole Family, in Heaven and in Earth, Ephes. 3. 15. All the Saints are Sons and Daughters of God, whither Jews or Gentiles, through adoption and grace, Rom. 8. 16. & 2 Cor. 6. 18. Hence Observe.  
That the Saints in the unity of faith become nearly related one to another, as Sisters and Brethren. Christ and all Saints are of one Father and Lord, of one Mother, viz. the heavenly Jerusalem. They are all Children, and of the seed of Abraham, for so saith the Apostle, If ye be Christ's, then are ye Abraham's seed, and Heirs of the promise, Gal. 3. 29. All the Saints are Heirs of Abraham, according to faith, and according to the promise. And the Apostle saith in Gal. 3. 26. Ye are all the Sons of God by faith in Jesus Christ; for all ye that are baptised into Christ, have put on Christ; there is neither Jew nor Grecian, bond nor free, there is neither male nor female, for ye are all one in Jesus Christ. And though the Law was first given to the Jews only, which were the peculiar people of God, to whom appertained the adoption and glory, and the Covenants, and the service of God, and the promises, etc. Rom. 9 4. yet the Lord was pleased that the people that sat in darkness should see a great light, and those that dwelled in the shadow of death, upon them hath the light shined, Isa. 9 2. So that the Jews and Gentiles are now as brethren, having both received the same spirit, God hath put no difference between Jews and Gentiles, after by faith he had purified their hearts, Acts 15. 9 Thus much for the relation between the Church of the Jews and the Church of the Gentiles, they were as Brethren and Sisters. Now follows the state and condition of the Church of the Gentiles, though she be a Sister to the Church of the Jews, yet she is,  

First, A little Sister.  
Secondly, She hath no Breasts.   
As the Church of the Gentiles was a Sister, so she was at that time but a little Sister; there being only a few Proselytes brought in to believe in the Messiah, she was little then in being, and also in her minority; for we must observe, that this speech is form according to the manner of the world. A young Damsel is not presently married, until she grow up in years, she is not for marriage until she hath Breasts to nourish the Children that she shall bring forth. So here she saith, we have a little Sister, she is not grown up, she is not come to ripeness of years, to be given in marriage, being a small young Damsel. And it is added;   

She hath no Breasts.  
This is added even to express her littleness or smallness, as before: she is not yet marriageable, or fit for Christ, because she wanted those years and that ripeness that the Lord had appointed with himself for her, and the means also whereby she should come by it. So that this Church of the Gentiles had not established ministry, so that her Children could not suck the breasts of consolation, as in Isa. 66. 11. she was not come to the state of Israel, whose Breasts were fashioned, Ezek. 16. So that the Gentiles that were Proselytes to the Jewish Religion, had their ministry among the Jews, and received instruction from the Jewish Pastors.  
Hence Observe.  
That the Spouse in her nonage is under much weakness and frailty. Here the Church of the Gentiles is very little and small, she hath but only a few Proselytes, not one of a thousand, very few and scarce. And she had no breasts, she had no spiritual nourishment for her Children, she was without the Oracles of God: it is true, the Gentiles had many wise men of the world, great Philosophers, and subtle disputers, but none of the doctrine of Christ, to nourish the soul: there was the worship of Devils, and all manner of superstition, there was great boasting of divine knowledge, that in respect of the true wisdom was all nothing but foolishness; and hence she saith, that her little Sister had no Breasts. And what here is spoken of the Church of the Gentiles, in respect of her nonage, the same may be applied to every particular Saint in the time of his nonage and minority. Now followeth the care that the Spouse hath for this her little Sister.   

What shall we do for our Sister in the day that she shall be spoken for?  
Christ and the Spouse are here brought in, as it were a man and his wife, or a Brother and a Sister, debating what were best to be done with their youngest Children or kindred, and which way they might most labour for their preferment: they take up a consultation about the calling the Church of the Gentiles.  
What shall we do? etc. That is, what furtherance or help shall we afford her, to establish and settle her in the truth?  
In the day, she putteth day a part of time, for the prefixed and set time with God, wherein he would accomplish the calling of the Gentiles. And that is the time that   

She shall be spoken for.  
When she shall be spoken of, or, wherein speech shall be of her: that is, when the fame of her conversion shall come abroad into the world: this Hebrew speech, to be had of her, or, in her, may be understood two ways. For, or Against her. For her, that is, when any make honourable mention of her, doth praise or commend her, or the like. Against her, is when a people is turned to God, the wicked of the world do presently oppose them, as the people spoke against God, and against Moses, Num. 21. 5. Now from these words thus opened, Observe.  
First, It is the duty of strong Christians to assist and help those that are weak. What shall we do? etc. What aid or furtherance shall we yield unto this our little Sister? And thus should Saints do, when God hath given them strong evidences of his love, they should show their love unto other of their brethren: and this was the charge Christ gave unto Peter, When thou art converted, confirm thy Brethren. Secondly Observe.  
That faith makes men famous. The Gentiles were not thus talked of among the people of God, before their Conversion, though for Learning, Arts, Valour, they were the men of name in the world, and accounted the honourablest of all the earth: but it's a greater honour to be godly, to belong to the Spouse of Christ, then to have all glory and praise in the world beside. True fame is only to be had in godliness.  
Thirdly Observe,  
That when a people turn to God, they are the talk of the world. This is, if we take it for speaking against the Spouse; it is said, the wicked set their mouths against Heaven, and so against all the Saints: a people are never so much made the byword and scorn of the world, as when there is any appearance of God among them. The appearance of God in the Saints is the object of the world's hatred. Hitherto reacheth the question, propounded, as it were, by way of consultation and advise. Now followeth the answer.    

VERS. 9  If she be a wall we will build upon her a Palace of Silver, and if she be a door we will enclose her with boards of Cedar. 
THis Verse containeth an answer unto the former question, in which is set out unto us (yet metaphorically, and under figures) the resolution of Christ and his Spouse, what they will do, and what way they will take, when the Gentiles shall come in their fullness. And here they are brought in as men consulting and taking advise, to place and plant great store of people and that they will enlarge their rooms, and make their Situation glorious.  

If she be a wall.  
A wall is for strength and defence, and by the figure Synecdoche, is put for Towns and Cities to which they belong: Cities are often described by walls, gates, bars, etc. 2 Chron. 8. 5. & Revel. 21. 12. Hereby is meant the faith and salvation of the Saints: as thou shalt call thy walls salvation, Isa. 66. 18. And, we have a strong City, salvation will God appoint for walls and bulwarks, Isa. 26. 1.   

We will build in it a Palace of Silver.  
We, Christ and his Spouse, will build a Palace; that is, we will not only enlarge our walls for their sakes, but we will provide all things for their entertainment, as may be delightful unto them. Silver is a precious thing in esteem, and here it notes the purity, excellency, and durableness of this Palace, adorned with the Spirit, that so this glorious Palace might be builded for an habitation of God through the Spirit, Ephes. 2. 22. And thus the glory and excellency of the Spouse or New- Jerusalem is described by the glorious City, in Revel. 21. It's added.   

And if she be a door, etc.  
The door or gate of a City is for entrance, and sometimes signifies the strength and safety of a City: and therefore it's added, We will enclose her with boards of Cedar: that is, with durable strength, for Cedar will not rot or worm-eat as Writers affirm: for the durableness thereof, see 2 Sam. 7. 2. 7. So that if they fear any to hinder their entrance, or being entered fear any annoyance from abroad, they need not fear, for they shall have strong and pleasant walls, and mighty and durable gates safely to defend them.  
Hence Observe,  
That the Lord doth make a glorious and plentiful supply for his Church in all states and conditions. This indeed is the sum of the whole Verse, that whereas the Church of the Gentiles seemed little, and to have no breasts, here the Lord promises her to make her walls salvation, and that she should be built the City of God, and a precious Palace for the King of glory to dwell in, and be the Temple of the most high; she should be a glorious Palace of Silver most excellent and pure, builded for an habitation for the Spirit, and her gates should be sanctified (as in Nehem. 3.) and she should have a defence round about her, being enclosed with Cedar, strong and durable, and very sweet. Thus the Inhabitants of the holy City, the New Jerusalem, were guarded by Angels, and conducted into the holy Temple, Revel. 21. 12. 27. Now followeth the reply that the Spouse makes to this.    

VERS. 10.  I am a wall, and my Breasts like Towers, than was I in his eyes as one that found favour. 
THe Church of the Jews was at that time when this Song was written a wall, or indeed a City, the glorious City of the great King, and Breasts she had to nourish her Children, and the Lord dwelled in the midst of her as in his Palace: but she speaketh here rather of the Gentiles, according to the promise of Christ to them, for when those things should be performed towards the Gentiles, as was promised, than they would be a glorious City, and her Breasts would be as Towers. But if it be objected, how could the Church of the Jews speak this of the Church of the Gentiles in the time past, or present, and not in the time to come: why did she not say, than I shall be a wall, etc. This may be answered two ways.  
First, That the Hebrews do use the preterperfect tense, sometimes for the future. Or,  
Secondly, Thus, that in the certainty of faith, she speaketh of that which was to come, as if it had been come.  
Here are three things which the Spouse glorieth in, concerning her happy estate at the coming in of her little Sister, the Church of the Gentiles.  
First, That she is then a wall, even a glorious City, and a silver Palace built upon her.  
Secondly, Her Breasts are as Towers.  
Thirdly, That she found favour in his sight.  

I am a wall.  
I am, or I became a wall: that is, I grew up, and increased in the faith and knowledge of Christ, for although the Church of the Jews were the City of God before, yet now far more large by the multitude and glory of the Gentiles coming in, and being made one body with her in Christ: but why doth not the Spouse say she is a wall, seeing it was spoken of her little Sister: but she saith, I am a wall? The reason is, that as they are several parts, they are called Sisters, yet in Christ, joined in one, they be but one Church.  
Hence Observe.  
That all the Saints make but one body.  
Christ is made up of all Saints, and the body is not complete till all the Saints are brought in: so here, her little Sister is herself, being joined to her in Christ: so in that respect she saith, I am a wall, I myself am that glorious City, that heavenly Palace, the Palace of the great King. So what glory or privilege belongs to the whole Church, every particular Member may apply it to himself, for what belongs to one, belongs to all, and what appertains to the whole, belongs to every Member: and therefore the Church of the Jews, doth appropriate the glory of the Gentiles to herself, as being interested in it. The second thing than is, that   

Her breasts are as Towers.  
Her Breasts now are fashioned, as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children, as if she had said: The similitude of Towers, noteth the strength, power, and glory of the administration of the Gospel.  
Hence Observe.  
First, That the Spouse is glorious in her spiritual administration of the Gospel.  
It is her spiritual ministry, that giveth the spiritual milk, whereby her Children are nourished. Now the breasts of the Spouse are like Towers, there is milk to nourish great multitudes of Children: for, when the word of the Lord went forth from Jerusalem, and the Law out of Zion, unto the mighty Nations, according as the Prophets foretold, it should come to pass, the Lord gave great gifts of the Spirit, and great light in the knowledge of divine mysteries, whereby the Saints were raised up in the knowledge of God, and Christ. So that in the ministry of the Gospel, the breasts of the Spouse were like great high Towers.  
Secondly Observe.  
That faith seeketh things to come, as if they were present.  
For, here long before the Gentiles were made a Church, the Spouse saith, I am a wall, and my breasts like Towers. We may see the same in David, in Psal. 60. 6, 7. God hath spoken in his holiness (saith he) I will rejoice, I will divide Shechem, and meet out the valley of Succoth: gilead is mine, and Manasseth is mine, etc. yet though David thus spoke, he had not these in possession, but was kept out of them: yet he acconnts them all his, as in possession, and why? because God had spoken in his holmesse: he enjoyed them by faith in the promise, and so did the Spouse here, when she saith, I am a wall, etc. The last thing followeth, wherein the Spouse doth glory.   

Then was I in his eyes as one that found favour.  
HEre the Spouse acknowledgeth not only that she was a glorious City: and that she was glorious in her ministry andd divine nourishment: but also in favour and peace, with comfort and joy in the holy Ghost.  
Then shall I be in his eyes: that is, in his judgement or esteem: the eye being the instrument to convey things to the understanding, here it is put for the understanding itself: she therefore putteth the eye for the judgement that Christ will have of her.  
As one that found favour, It is in the Hebrew, as one that findeth peace, that is, very dear and precious, full of delight and contentment, for even as that man that hath lived in long and great disquietness, not withstanding seeking for peace, and finding it at length, hath obtained his heats delight and joy, yea, that which he prefers above all other enjoyments: so it was with the Spouse, and in effect, the meaning is, when the Gentiles should come in multitudes, and be added to the Church, when she should be so glorious in the ministry of the Gospel, the knowledge of Christ should be spread abroad; she should be filled with divine nourishment, this should fill her with favour and in ward peace: she should be filled with the sweet evidences of divine glory.  
Hence Observe.  
The more fellowship we have with Christ, the more divine peace we have.  
For here the Spouse saith, when the Gentiles shall grow up to a full body, I shall grow up with them, then shall I enjoy that quietness and blessedness of Spirit, for which now I long and labour for. We in our natural or fleshly condition are enemies to God, Rom. 5. 10. But being justified by faith, we have peace with God, through our Lord Jesus Christ, Rom. 5. 1. This is the peace of the Spirit, which directeth the hearts and minds (of the Saint) through Jesus Christ, Phil. 4. 7. The Soul is only at rest, and quietness in the bosom of God, in the light and knowledge of him, in the assurance and evidence of divine love: so The work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever, Isa. 32. 17. It followeth.    

VERS. 11, 12.  
Solomon had a Vinyard at Baal-hamon, and let out the Vineyard unto keepers: every one for the fruit thereof was to bring a thousand pieces of silver.  
My Vineyard which is mine, is before me: thou (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred.  
NOW we come to the second thing, which is the comparison between Solomon's Vineyard and Christ's Vineyard. The Spouse is called a Vine, and a Vineyard, and so the comparison is made between her and another Vineyard. As Solomon did exceed in all his glory and pomp; so all things that he had, did in their kind excel. His Vinyard in Baal-hamon was a most excellent, fruitful Vineyard, and of high account, but Christ's Vineyard did fare excel it.  
The comparison here is drawn between Christ's Vineyard and solomon's; and there is first a similitude or likeness. Secondly, There is a dissimilitude or unlikeness between them.  
First, The similitude is,  
1. Solomon had a Vineyard: so had Christ.  
2. Solomon's Vineyard was fruitful: so was Christ's, as fruitful as ever solomon's was.  
3. Solomon had a care of his Vineyard, he let it out to Keepers: so had Christ as much and more care over his, for he kept it in his own hand, My Vineyard is before me, saith he. Bt then,  
Secondly, The dissimilitude is  
First, Solomon could not keep and dress his vineyard himself, but Christ keeps his in his own hand.  
Secondly, Solomon received not all the benefit, and fruit of his vineyard: but Christ received all the fruits of his: those that kept Solomon's Vineyard, were to have the fifth part of the fruit.  

Solomon had a Vineyard, etc.  
Solomon had all things excellent, and above others; and this notes the excellency of Christ's Vineyard, in that it is compared to solomon's: by the Vineyard is meant the Church in general: for the house of Israel was the Lord's Vineyard Isa. 5. 7. this Vineyard is commended for 'tis situation.   

At Baal-hamon.  
Baal-hamon was not the proper name of a place, but signifieth here a most fruitful soil or place: for Baal, signifieth a Lord, Master, or Owner: and Hamon, a multitude; that is, the Lord of a multitude: so that is as much as to say, in a place so plenteous, that it bringeth forth multitudes of Vines: and therefore the Church being situate in a fertile place, is called, Bekeren ben shamen, the horn of the Son of Oil; that is, a very fruitful hill. The fruitfulness of Solomon's vineyard, doth note out the fruitfulness of the Spouse. The next thing shows Solomon's care over his Vineyard.   

He let out the Vineyard unto keepers.  
Though Solomon made great account of his Vineyard, yet he did not dwell in it, and keep it himself. He was not so much delighted with it, as always to have it in his presence, and never out of his sight: he let it out to keepers: that is, he let it forth to hire, or for a certain rent to such as should keep, dress, prune, cut, and trim the same. Herein there is a dissimilitude between Christ's and Solomon's Vineyard, because Christ kept his in his own hand, and it was always in his presence and sight. Now followeth the benefit that Solomon received by his Vineyard.   

Every one for the fruit thereof was to bring a thousand pieces of Silver.  
These keepers and dressers of the Vineyard must have their hire, and therefore it's said that they bring every one a thousand pieces of Silver, that is, for the fruit they have reaped from the Vineyard, or for the rent thereof they were to bring a thousand pieces of Silver, that is, a very great sum, for he putteth a certain for an uncertain. Some read, shekels, which we may take for common shekels, which was half so much as 
See Beza on Mat. 17. 18.  the shokles of the Sanctuary, and did amount (as some suppose) to the value of twenty-pences. The commendations here of the Vineyard, is, that it was hired or let at a great rent, which is an argument of the great fruitfulness thereof: and in this Verse is contained the first part of the comparison: Now followeth the reddition.    

VERS. 12.  My Vineyard which is mine is before me: Thou (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred. 
HEre is the dissimilitude, the Vineyard of Christ, even his dear Spouse, which belongeth only to him, and to none other, no man shall succeed him in it, because he is the eternal Lord and heir of all things, Heb. 1. 2. And further he saith, which is before me: that is before my face, so that I continually look upon it, and have an eye over it, or watch over it for good: noting his continual presence in his Church, as in Matth. 28. 19 and also his continual dressing and pruning of the same (as Husbandmen do their Vineyards) that it may bring forth more fruit, as in Joh. 15. 2. And here Christ's Vineyard is preferred before solomon's: namely, because he is enforced to put forth his; but Christ doth as it were, with his own hands, prune and keep his own Vineyard.  

Thou (O Solomon) must have a thousand, etc.  
There did belong a thousand shackles of silver, or a thousand silverlings to Solomon as hire or rend: this we had in the former verse: but here followeth a substraction or lessening of Solomon's profit, in the following words.   

And those that keep the fruit thereof, two hundred.  
There is a portion that appertains to those that dress this Vineyard, and make it fruitful. This is spoken by way of concession or granting: thus I yield to this, that thy Vineyard is worth a thousand pieces of silver: but out of that, those that keep the fruit thereof, must have two hundred, which ariseth to the fifth part of the gain. Now from this comparison thus drawn, Observe.  
First, That the Spouse is Christ's Vineyard. The house of Israel was the Lord's Vineyard, Isa. 5. 7. but of this we have spoken before in this Song.  
Secondly, Christ's Vineyard is a fruitful Vineyard. King Solomon was excellent in all things, and therefore his Vineyard could not be but fruitful, and it being Situate in Baal-hamon, a fertile soil, by this is noted the fruitfulness of Christ's Vineyard. Thirdly Observe.  
That Christ enjoys all the fruit of his own Vineyard. And this is held forth to us in the dissimilitude between Solomon's Vineyard and Christ's. Solomon was forced to give away the fifth part of the profit to his Keepers, but Christ doth reap all the fruit of the graces of his Saints, all the fruits of the Spirit, as praise and thanksgiving, redound unto him.  
Fourthly Observe, That Christ keeps the Vineyard of his Church in his own hands. As he hath the whole fruits of it, so his eyes are always upon it for good. Christ appeared in the midst of the seven golden Candlesticks, which are the seven Churches, Revel. 1. Christ is always himself in his Vineyard, to dress it, and to prune it, and to make every Vine prosper. Let none therefore think they have the domination over the Church, Christ only is Lord and head, he stands in need of no Vicar or Vicegerent, which is one in the stead to do that which Christ should do if he were present: this is Antichrist that takes the very office of Christ, which is to sway in his Church alone.  
But it may be demanded, doth not Christ let forth his Vineyard to Dressers? Did not Paul plant, and Apollo water? etc.  
I answer, That the Prophets and Apostles as they were anointed to office and dignity, they were in some fort called the dressers of Christ's Vine, but yet no fart her but as instruments whom Christ useth; for he is present with them, and in them, he worketh by them, and therefore he holdeth the seven Stars in his right hand, which are the Angels of the seven Churches, Revel. 1. The Keepers of Solomon's Vineyard do keep it in his absence, but the Keepers of Christ's Vine can do nothing unless he be with them, and work by them. Christ then will take care of his Church, and take it so into his own hands at last, that even Leviathan, and the Dragon that is in the Sea shall be slain, and in that day his Spouse shall sing, A Vineyard of new wine, Isa. 27. 1, 2. the Lord will keep it, and water it every moment, lest any hurt it, he will keep it night and day, and at last free his Church from both its oppressions, and oppressors. All this shows how precious and how dear the Spouse was to Christ, that he keepeth it himself, and how faithful the Spouse is to him, that doth bring forth her fruits to none but him. Christ having thus declared the care he had over his Church, he now layeth a charge on her in the Verse following.    

VERS. 13.  O thou that dwellest in the Gardens, the companions bearken to thy voice, cause me to hear it. 
AFter that Christ had extolled the excellency of this Vine, that is, of his Church, he turneth his speech unto her, giving her thereby, as it were, to understand, that he had done all this, not only for her comfort, but also for her instruction: for her comfort in that she was so highly, yet truly commended: for her instruction, that she might learn thereby to extol him in deed and in truth, that had been so liberal in her commendation.  

O thou that dwellest in the Gardens.  
Christ giveth a solemn charge, and prescribeth a duty to be performed; which is described, first, by the place of her abode, Among the Gardens, etc. The Participle being of the Feminine Gender, showeth that it is the Church, not Christ that is here spoken to: we may render it, O inhabitresse: Christ speaks to his Spouse dwelling in the Gardens, that is, in the Churches in which the universal Church is after a sort resident, and a continual dweller, Christ yet notwithstanding having care, both over the whole, and over every particular one, pruning and dressing them, as appears by the particular Churches mentioned, Revel. 1, 2, 3. Now in that the Churches are called the Gardens Observe,  
That the Churches of Christ are the several Gardens of the Lord. The whole Church is called a Garden full of all sweet plants, as we had before in this Song. The particular Churches which are parts of the whole, be called Gardens: now in that the universal Church, even the Spouse of Christ, is spread over all, she is said to dwell in Gardens, that is, in all the particular assemblies which know and worship Christ aright, throughout the world. Her care is over all, they be all her Children and her plants: and so she is said to dwell in the Gardens, she dwelleth in her judgement, heart, and affections, in all the Churches;   

The companions hearken to thy voice, cause me to hear.  
The Spouse is enjoined to publish adn preach the Gospel of Christ; and the persons to whom shemust preach are her Companions. By Companions he seemeth to mean her fellow-Christians, partakers of the same faith, and Spirit, and grace, 2 Pet. 1. 1. These Companions or Fellows, do attend to the voice of Christ, published by the Spouse. Now in that it is added, Make me to hear it, our English Translation hath the particle It added, which is not in the Hebrew Text: the words are no more then, make me to hear, and it doth signify to Preach, because they that preach make those to hear whom they preach unto: so that we may understand the words thus, Preach me, etc. for that is the great office of the Church to preach and publish Christ: as if Christ had said, Preach me to thy Companions and fellow-Christians, that attend to thy voice, let thy doctrines be my Gospel, not men's traditions. Hence Observe,  
First, That it is the Office of the Church and Saints to preach and publish Christ. This the Apostle exhorteth unto when he saith, Let the word of God dwell in you plentifully, in all wisdom, teaching and admonishing yourselves in Psalms and Hymns, and spiritual Songs, singing with grace in your hearts, unto the Lord, Col. 3. 16. This preaching of Christ is a special argument of the love of the Spouse unto her members, as appears by the words of Christ, when he saith, Peter lovest thou me, feed my Lambs, John 21. 15. As if he should say, this is a great fruit of thy love which I require, preach me to my people. So the Spouse professing that great abundance of her love to Christ, a little before in this Chapter; Christ requireth that she will manifest it, in preaching him before the Saints. As if Christ should say, manifest thy love unto me by preaching and publishing me, laying open the treasures of life and salvation that are in me, unto those that harken. Herein then lieth the performance of a great duty of the Spouse, & a singular declaration of her love to Christ, that she preach him, that she publish and lay open all the treasures of life and glory, that be in him.  
Secondly, Observe,  
That such as preach the Gospel to the Saints, must preach to them as to fellow Christians. This implieth, that those that preach to the people must not Lord it over them; not as to be Lords over their faith (as the Apostle saith) but to be helpers of their joy. Paul thoughan Apostle, yet he was a Servant of Jesus Christ, as in Rom. 1. 1. The Angel said to John which would have fallen down before him, See thou do it not, for I am thy fellow-servant, Rev. 21. 9 Those that preach the Gospel must preach as to fellow-members of the same body, companions in the faith and Spirit of Christ, they should communicate unto them the things they have received from Christ, as unto brethren, and fellow-members of the same body.  
Thirdly, Observe,  
That the most precious treasures of the Gospel, should be especially, discovered and preached to the Saints. So here, the companions are said to be such as hear, and unto them the Spouse is enjoined to Preach Christ. It is most true, that the Gospel is to be Preached to every creature under Heaven, yet Christ saith, Give not holy things to dogs, neither cast Pearls before Swine. The precious treasure of the Gospel is to be communicated especially to the Saints, and such as have a high esteem thereof, to those that have their ears boared of God, and made to hear and receive those precious things. The Apostle saith, We preach Christ crucified, even to the Jews a stumbling block, and to the Gentiles foolishness, but unto them which are called, both of Jews and Grecians, we preach Christ the power of God, and the wisdom of God, 1. Cor. 1. 23. And again the Apostle saith, I am not assamed of the Gospel, for it is the power of God unto salvation, unto them that believe, to the Jew first, and also to the Gentile, Rom. 1. 16. The Gospel is most effectual to the Saint, they are the companions that harken to the doctrine of Christ. Lastly, Observe,  
That the Spouse is to preach Christ only, without mixture of men's traditions. Cause me to hear, cause me, and none besides me to be heard: Preach not the doctrines and traditions of men, but preach only the doctrines of my Gospel. Christ condemned the Pharisees, for that they preached for doctrines the traditions of men, and so neglected the doctrine and word of God. And now followeth the last verse.    

VERS. 14.  Make haste my beloved, and be thou like a Roe or young Hart upon the Mountain of spices. 
HEre is the cocnclusion of the Song, wherein the Spouse doth power forth a vehement request or prayer unto her beloved: for as she began this Song with a prayer, so likewise doth she end it with prayer. The Spouse making acceptance of the chcarge, towit, of preaching the Gospel committed unto her, whereby she should procure many enemies: therefore she desireth that Christ would not absent himself from her, but that he would be always ready toassist and comfort her.  

Make haste my beloved.  
In these words the Spouse desireth Christ's near approach unto her, though the words seem to insinuate, as though the Spouse wished the removing of Christ, especially as the words are rendered by some, Flee my beloved, but this expression doth rather intimate, that Christ should departed from those low and earthly discoveries that he had appeared in, and that he would manifest himself in a more glorious dispensation unto her.   

And be like unto the Roe, or the young Hart.  
To the end that the Spouse may the better express the speed or swiftness that she would have Christ to use in coming towards her, she useth this double similitude for the swiftness of these creatures: see that which is written, Psal. 18. 33. To which end tendeth the word young, because they are far more Iusty and fresh, then when they grow to greater years. See more for this in Chap. 2. 9 17.   

Upon the Mountains of Spices.  
If we refer this as some do, to the Roe, or young Hart, than it meaneth most pleasant Hills or Mountains, abounding with all manner of pleasant Spices, whither these Roes or young Hearts, flew for succour and relief. But if we refer it to Christ, as it seems most agreeable, than it meaneth a most heavenly discovery of Christ, that he would come in a more glorious appearance then formerly, which appearance of his is expressed by those things that are of the greatest sweetness and delight, to wit, Mountains of Spices. In sum, this is the meaning of this verse, that the Spouse imbraceing Christ's Commandment touching the publishing and spreading abroad of his name, and knowing how hard a thing it is to perform such a duty, as well by reason of the matter itself, as also by reason of the great difficulties and dangers that accompany such an action, doth earnestly desire Christ's appearance in greater glory & manifestation of his divine presence to lead her and guide her in the performance of such a duty. Hence Observe.  
That the Saints earnestly desire to be acted and carried forth by the assistance of Christ's divine presence. The Spouse here desireth that Christ would enable her to manifest his name by his hasty approach unto her, in the glorious diseoveries of himself, as upon the Mountains of Spices; and that he would more and more manifest his divine presence to her, by which she might be assisted and carried forth of all difficulties whatsoever. The Spouse earnestly desireth to see the King in his beauty, and to sit upon the Throne of his glory: And thus as the Song begun with a desire of the knsses of Christ's mouth, so she cocncludes also with a desire of his coming in glory. Thus is the end of the Revelation. The Spirit and the Bride (even all that are faithful) say come, and let him that heareth, say come, etc. And Christ answers this request, saying, Surely I come quickly, Amen, even so come Lord Jesus, Revel. 22. 17. 20. So let the Lord come upon the Mountain of Spices according to his good pleasure.     
So Endeth this most excellent SONG OF SONGS.   

A Table of the principle things contained in the foregoing Exposition.  



A  


Absent.  
CHrist is sometimes absent from his people. pag. 398.  
When Christ is absent, 1. the soul fails 570.  
2. Is unqiet. 399  
Christ is never wholly absent from his Spouse. 624  
Christ is sought when absent. 399.    


Admiration.  
The glory of the Saints is the admiration of the world. 653.    


Access.  
Saints have access to God through Christ 367, 368.    


Affections.  
Christ winneth the affetions of a Believer. 8. 149  
All a Believers affections are dedicated to Christ 78.  
Christ's affections towards his people are,  
1. Large and hearty 483.  
2. Sweet and tender 611.  
Saint's affections towards Christ are.  
1. Exceeding worldly things 78  
2. Inseparable 547,  
3. Active 567.  
4. Enlarged 585.  
5. Insatiable ibid.  
6. Unsubduable 741.    


Affected.  
Christ is affected with the least of his own graces, in the Saints 486, 487.    


Actions.  
All Christ actions are glorious 608, 609.  
Gracious affections produce gracious actions. 567.    


Affection.  
Affliction is incident to the godly 111, 112  
Saints rejoyee in affliction page. 7  
The afflictions of the Saints is sometimes the cause of stumbling to weak ones 111  
We ought not to triumph over our Brethren in affliction 107, 108.  
We ought not to be disheartened by the afflictions of the Saints 108, 109  
There is no such evil in affliction, as to cause us to disdain those that are under afflictions, or to be afraid of them ourselves 109, 110.  
Christ is nearest his people in afflictions 113, 114.  
Saints most prize Christ in afflictions 579.  
No affliction can silence the Spouse from praising her beloved 592.    


Afflict.  
Those that afflict the Church most are such,  
1. As pretend holiness 115.  
2. As have a form of godliness, 122    


Ascend: Ascension.  
Saints ascend to God by Christ 425.  
Saints admire their own ascension to Christ 732.  
Saints ascend from a low condition to Christ. 733.  
Saints ascend to Christ by a divine power 734.      


B  


Beauty  
The Church's beauty is,  
1. Inward 97.  
2. Supernatural 157.  
3. Excellent 229, 220. 448.  
4. In Christ's esteem 370. 643.  
5. In all parts 450. in eyes, hair, teeth, lips, temples, neck, breast, from 450, unto 468.  
6. Perfect 474, 475.  
7.  669. 627.  
8. Glorious 694, 695.  
Christ's beauty is,  
1. As a fountain 237.  
2. Commendable and glorious 238. 257, 258.  
3. Excellent above the World 279.  
4. Rare beauty 595.    


Body.  
All Saints make but one body 757.    


Beloved.  
Christ is the Churches beloved in all estates 323. 279.      


C  


Cedars.  
The Saints are compared to Cedars, in eight paticulars 250, 251.    


chastity.  
The chastity of the saints is very pleasing to Christ, 233, 234, 235.  
Christ's Spouse is chaste 506.    


Children.  
Multitudes of Children born unto Christ, by the seed of the Word 243, 244.  
The Church doth plentifully nourish her own Children 679, 701.    


Christ.  
Christ's excellency set forth by a Rose in five things 259, 260, 261, 262, 263.  
Christ compared to a Shepherd in that he doth 1. Feed his Church, 129, 130, 131.  
2. Refresh 132.  
3. Guide 133.  
4. Compassionate 134.  
Christ compared to Lilies, in six things 271.  
Christ in his graces administered in the Gospel compared to ointment in five things, 40, 41, 42, 43, 44, 45, 46.  
Christ in his love compared to wine in six particulars 34, 35.  
Christ is compared to an Appletree in five things 276.  
the most excellent things in nature are but types of Christ 40, 41.  
Believers will not easily part with Christ when they have got him 411, 412, 413.  
The Church doth ascribe all good things to Christ 534.    


Church.  
The Church compared to Jerusalem in six things, 309, 310, 311.  
The Church compared to a Dove in eight particulars 360, 361, 362, 363.  
The Church compared to a garden in six things, 498, 499, 500  
The Church is a garden enclosed in three respects 500, 501.  
The Church compared to a Palmtree in four particulars 696, 697.  
The Church is sustained with Pillars of truth 436.    


Christians.  
Strong Christians should strengthen those that are weak 99, 753.  
and feed them with wholesome food. 168.  
The Lord taketh care for young and tender Christians 167.    


Comfort, Comforts.  
All our comforts in Christ are sure 211, 112.  
Christ doth comfort his Church.  
1. By the ministry of his Sptrit 305.  
2. By making haste to help 328.  
3. By his presence of grace 305.  
4. In the greatest straits 408.  
5. By weak instruments 582.  
6. By compassing his with mercy. 680.  
Comforts are peculiar 505.  
Christians in distress are comforted by others 295.  
Saints labour to make others partakers of their own comforts 414, 415.    


Comely, Comeliness.  
Christ is comely to all Beholders. 605.  
Christ delighteth in the comeliness of his people 690, 691.  
The praises and prayers of the Church are comely 459, 460.    


Coming.  
The cause of our coming is not from ourselves, but from him 55, 56, 57, 58.    


Contrary.  
Christ brings good to his Church by contrary means 520.    


Creatures  
christ hath command of all creatures 519.  
Unreasonable creatures are madet o testify against unreasonable men 312, 313.    


Communion.  
Saints desire communion with Christ under shadows 392.  
Saints desire nearest communion with Christ 721.    


Crowned.  
Christ is crowned with dignity by the Church 443.    


Consolations.  
The Consolations of the Gospel doth abundantly refresh the fainting soul 298.    


Confer.  
It is an excellent thing for Saints to confer. 591.    


Continuance.  
saints have no long continuance in their present condition 169.      


D  


Danger.  
Christ is a safeguard to his Saints in danger. 220, 221.    


Saints are ingenuous to acknowledge their own defects 92. 54.    


Deformed.  
Saints are deformed to the view of the world. 93, 94.    


Directed.  
Saints desire to be directed by Christ 724, 725, 726.    


Disquiet.  
Saints ought not to disquiet Christ 317. By Sin 318. by Impatience 318, 319.    


Dispensation.  
Christ doth appear to his people under every dispensation 724, 725, 726.  
The dispensation of the Gospel glorious. 345.    


Doctrine.  
The Doctrine of Christ, and of the Gospel is sweet and defireable 27, 28, 606.    


Desires.  
The desires of the Saints are,  
1. To have Christ's presence 415.  
2. To be near him 739, 740.  
3. To be acted by him 772.  
Christ doth increase and cherish the least desire in his Saints after him 621.  
2. Answers them 338, 528.  
3. Mainfests himself the more to his people upon them 529.      


E  


Enemes.  
Those nearest to the Church are often her greatest enemies 113, 576, 577.  
2. Those that pretend most religion 113, 114.  
The Church is always troubled with enemies 375.  
Her enemies are of a devouring nature 375.  
The church's enemies ought to to be restrained 376.  
The Church is made magnanimous being endued with power, and arms, with weapons to overcome all her enemies 177. 464. 466.    


entertain.  
Saints do willingly and honourably entertain Christ 723.    


Esteem.  
Christ hath a high esteem of his people, beholding them as in himself 174, 214.    


Evil.  
It's a great evil to neglect the things of God. 120.  
The evil of sin is seen in its effects 121.    


Eyes.  
Christ's eyes are pure and clean 603, 604.    


example.  
The example of ancient Christians, are for direction unto succeeding ages 161, 162, 163.  
The example of the Church seeking Christ is a means to draw on others to seek him 589.      


F  


Faith.  
It's the nature of faith to hold fast Christ 411.  
Faith makes men famous 753, 754.  
Faith seethe things to come, as if they were 759.    


Fair.  
The Church is exceeding fair in Christ's eyes, 340, 149.  
2. When black in her own account 95, 96. 151.  
3. When opposed to her blackness 96.  
4. When in persecution 587.    


fellowship.  
The more fellowship we have with Christ, the more peace we have 760.  
Christ desires the nearest fellowship with his Church 548, 549.    


Feast.  
Christ and his Church do mutually feast together. 534.  
This is amplified in six particulars 197, 198, 199, 200.    


Feed.  
Christ doth feed his Church 129.  
Comfortably 457. With satisfaction 626.  
The Spouse doth feed her Members 468.    


Friendship.  
There is a mutual Friendship between Christ and his Church 535    


Fortitude.  
Saints are full of fortitude 658.    


Fruitful.  
Saints are made fruitful. 1. By communion with Christ 242.  
2. By the Gospel, 355.  
3. By the Spirit 525.  
The fruitfulness of the Saints set forth by the figtree in three things 355, 356.  
And by the Vine in three particulars 356, 357.    


Fruits.  
Christ expects fruits from his people, after means 662, 663.  
2. Accepts of them 628.  
3. Is honoured by them 628.  
4. Is pleased with them 526.    


Foundation.  
Saint's rest upon a sure foundation 437.      


G  


Glorious.  
Christ is glorious,  
1. In his graces 98.  
2. In his works of grace 181.  
3. In all parts of his body 599. unto 616.  
saints are glorious,  
1. Above the world 447.  
2. With outward glory 182.  
3. Glorious in God 656.  
4. Glorious in Christ 657, 438.  
5. In their go 674.  
6. In their knowledge 682, 683.  
7. In their wisdom 687.  
8. In their purposes 688.  
9 In Gospel administrations 758.  
10. With an inward glory 710.    


Gospel.  
The Gospel is very redolent when displayed and published 43, 44.  
The Gospel's administration is more comfortable than that of the Law. 351, 345, 346. 25.  
The Gospel is most comfortable when it's applied 296, 297, 298.  
The Gospel makes men fruitful 349.  
The Gospel fills men's hearts with joy 351.  
The Gospel gives men a new language 705, 706.  
The precious things of the Gospel are to be preached to the Saints 769.  
Saints are upright in a Gospel account 79.    


Gather.  
Christ doth gather his people from all parts of the world 480.  
Christ doth gather his people in the midst of persecution 473.    


Garments.  
The garments of the Spouse are very sweet 496, 497.    


Good.  
Saints should as well acknowledge their good as their evil 545.    


Graces.  
Saints in respect of their graces,  
1. Have supply from Christ 276. 277. 189. 450.  
2. Are fragrant 349. 203, 204.  
3. Are cherished by Christ 376. 533.  
4. Well pleasing to Christ 490. 532.  
5. Proceed from Christ 186.  
6. They cannot fall from them 544  
Christ's graces are,  
1. Delightful to Saints 238.  
2. Passing sweet 426.      


H.  


Head.  
Christ is a glorious head 599    


House.  
The Saints are God's house, in four respects 249.      


I  


Idolatry.  
To leave Christ and follow strangers is shameful Idolatry 140.    


Ignorance.  
The Saints are under much ignorance. 144, 145.  
Christ doth bear with his people in respect of their ignorance 146.  
Saints are not to sit down at rest in their ignorance 158, 159. 160.  
Saints are under a cloud of ignorance 392.  
Christ's approachings expel the ignorance upon the Saints 393    


Impediment.  
No impediment can hinder Christ's approaching near his Church 326, 327. Neither the Saints seeking Christ 403.    


Invite.  
Christ invites his people to partake of his good things 342.    


Joy.  
Man's reconciliation with God is matter of great joy 7.  
Christ's approaches to his people, is matter of great joy 324.  
Christ revealing himself to his Saints causeth in them unspeakable joy 76.  
Christ espousing himself to his Saints is matter of great joy 444.  
The Gospel fills men's hearts with joy 351.    


Enjoy.  
The Saints desire always to enjoy Christ's goodness      


K.  


Kingdom.  
the Kingdom of Christ illustrated in five particulars 66, 67. 68,  
The Knowledge of Christ makes men seek after him, 620.      


L  


Laws.  
fie the observation of Christ's laws the Saints are,  
1. Beautiful 181.  
2. Victorious. 182.    


Lilies.  
Christ and Saints like lilies 268    


Love.  
The love of God in Christ is manifold 31, 32, 33.  
Chists love to Saints is,  
1. Drawing love 24.  
2. Gospel love. 25.  
3. Pleasant 33, 34.  
4. Peculiar 171, 172, 173, 339.  
5. Everlasting 227. 935.  
6. Increasing 288.  
7. Overcoming 301.  
8. Magnificent 635.  
The Church's love to Christ is,  
1. A memorial love 77, 78.  
2. Increasing love, 80.  
3. Collective 126.  
4. Ardent 127. 301.  
5. Returned love 212.  
6. Beautiful 489.  
7. Invincible 745, 746.  
8. Of jealousy and fire kindled by the spirit of love 743, 744.  
The love of a Saint is caused  
1. By a principle of love 29, 439.  
2. By the sweetness of Christ graces 47, 48.  
3. By Christ's love 291. 708.  
4. By the manifestation of Christ to the soul 714.    


Lovely.  
Christ is all lovely. 616.      


M  


Members.  
The Spouse is glorious in her members 677.  
The Church doth nourish her own members 416.    


Manifest.  
Christ doth manifest himself to his people upon their desires 529.  
2. With delight 530.  
3. by degrees 333, 334.    


Mutual  
Christ and the Saints have mutual interest with each other.  
1. In union four ways 379, 380.  
2. In communion four ways 381.    


Mysteries.  
Christ revealeth hidden mysteries by the Gospel to the Saints 69, 70.      


N.  


Negligent.  
To be negligent in the things of God is a great evil 120      


O.  


Ointment.  
Christ's name, spirit and grace poured forth in the Gospel is compared to ointment in five particulars 40, 41, 42, 45, 46.    


Ordinances.  
Gospel Ordinances more glorious than those of the Law 190, 191, 192, 193.      


P.  


Parentage.  
The Saint are rich and glorious in their parentage 651. 675    


Particular  
The Saints apply the benefits of Christ to themselves in particular 213.    


Patience.  
Christ exerciseth abundance of patience towards his people 554.    


Persecute.  
False Brethren persecute the Church with great indignation 115, 116.    


Pretences.  
the Spouse put off Christ with false pretences 556, 557.    


Presence.  
Christ's presence with his people is,  
1. Powerful 614. 712.  
2. Comfortable 655, 702.  
3.  524.  
4. Everlasting 563.  
5. Not long vailed 625.  
6. He is present, when seemingly absent 571.    


Publish.  
The Office of the Church is to publish Christ 768.    


Propriety.  
Saints have propriety in Christ four ways 383  
Christ hath propriety in saints four ways 384, 385.    


Pure.  
Such only as love Christ are pure 49, 50.    


Pruned.  
The Church needs sometimes to be pruned 700.  
It is Christ alone can prune his Church 701.    


Principle.  
Saints are drawn to Christ by a principle of love 29. 400    


Profess.  
Many profess Christ that know little of him 590.      


Q  


Qualified.  
Christ is fitly qualified for the adminstration of his Church 601.      


R.  


Rose.  
Christ's excellency set forth by a rose in six particulars 259, 260, 261, 262, 263.    


Repose.  
Christ doth repose himself with his Saints 428.    


Race.  
The life of a Christian is the running of a race, illustrated in six particulars, 61, 62, 63.    


Raise.  
Christian's should not raise Christ until he please 730.  
Christ doth raise up himself in his Saints 735.    


Refreshed.  
Christ is refreshed in his Saints, 721,    


Redemption.  
The fruits of redemption are very delightful to the Saints 219.    


Righteous.  
Righteous men are only fit to mention Christ's love 79.    


Related.  
Christ stands related to his people  
1. As a Brother 476.  
2. As a Sister 477.  
Those nearest related to the Spouse persecute her, 113.  
Saints are nearly related one to another, 150.      


S.  


Saints are satisfied with all good things in Christ 284, 285.  
Saints are satisfied in the arms of Christ 729.  
Christ doth satisfy his people with plenty. 534.    


Saints.  
Saints behold the excellency of Christ 442.  
Saints are serious in the things of Christ 309.  
There remaineth corruption in Saints 341.  
Saints make their approaches to God through Christ, 365.  
The sacrifice of Saints is acceptable 425  
Saints must look to their guard 432.  
Saints are Christ's Chariot 434.  
Saints should seek Christ toge〈…〉 622, 623.  
Saints are nearly related one to another 750.  
Saints have flesh as well as Spirit, 544.    


Sense.  
Christ is not always present with his people according to sense, 400, 568.    


secure.  
The Saints are most secure in Christ 70, 71. 429, 430.    


Shadow.  
Christ is a shadow of protection to his people 282.  
The Saints are much delighted with Chrsts shadow 282. 283.    


Shepherd.  
Christ is a most complete Shepherd. 129, 130.    


scriptures.  
The Scriptures are a perfect rule of life 164, 165.  
The Scriptures cannot be understood, but by the spirit 166, 167.    


Sinne.  
Sin darkens a Saints 91.  
The sense of sin causeth soul-sickness 299, 300.    


Spouse.  
The Church is Christ's Spouse 477.  
The Spouse is sometimes in a languor of Spirit 542.  
Christ preferreth his Spouse above all the world, 649.    


Spirit.  
The Spirit compared to wind in six things. 521.  
Saints have the Spirit of Christ  
1, To blow upon them 520.  
2. To operate in them 286.  
3. To put life into them 523.  
4. To enlighten them 441.  
5. To spiritualise them 545.  
6. To give them divine impression upon their hearts 560.  
7. To change their nature 561.  
8. To make them active 561.  
The Spouse is not always in one frame of Spirit 542.  
She hath flesh as well as Spirit 544.    


Solomon.  
Solomon a glorious type 13.  
Solomon a glorious Saint 14, 15.    


Sweet  
Christ is very sweet.  
1. In his communications 288.  
2. In his pastures and feeding 386.  
3. In his Ministry 215.  
4. In his graces 203. 552.  
5. In his dispensations 210, 211.  
6. In his Spirit. 565.    


Sweetness.  
Christ's sweetness is,  
1. Sensible only to Saints 222  
2. Displayed in the Gospel 49.  
3. Of a drawing nature 68  
4. The cause of the sweetness in saints. 566.  
The Spouse is sweetness.  
1. In her anointings 491.  
2. In her perises and prayers 493.  
3. She is a garden of sweetness 716. 511.  
4. she doth entertain Christ with all sweetness 716.    


Seek.  
Saints seek Christ,  
1. Through all impediments 403.  
2. Diligently 406.  
3. Constantly 408, 409.    


Sorrow.  
Christ is brought forth in the Saints with much sorrow 736 737.      


T.  


Truth.  
Saints discern what is Truth 686.  
Truth is the Pillar of the Church 436.    


Teachers.  
It is a dangerous thing to be joined to false Teachers, and usurpers. 140    


Thorns.  
Wicked men compared to thorns in four respects 272, 273.      


U  


Violence.  
false Brethren use violence to compel others to their way, which is grievous to be borne, 116, 117.    


Valour.  
Saints are full of valour 640.    


Vineyard.  
The Church is Christ's vineyard 119.  
She is a fruitful vineyard 764.  
Christ keeps his own vineyard and enjoys all the fruit 765.    


Voice.  
Christ's voice is by the Saints  
1. Discerned from strangers 320, 321, 322, 323. 547.  
2. It's comfortable 353.  
3. It's powerful 667.  
The voice of the Spouse is,  
1. Pleasing to Christ 369.  
2. Delightful to him ibid.    


Upright.  
saints are upright in a Gospel account 79.      


W  


Ways.  
Christ's ways are  
1. Not easy to be found 125.  
2. sought out by Saints 25.  
3. They are firm and stable 613.    


Will.  
The office of the will is,  
1. To choose  
2. To refuse  
3. To suspend 59, 60.    


Willing.  
Christ's people are a willing people 665.    


Water  
Christ is a fountain of water,  
1. To refresh his Spouse 514.  
2. To make her fruitful 504.  
3. He is a living Spring 515.  
4. He is water of life 516.    


Winne.  
Saints ought to win others by their carriage 621, 622.    


Wine.  
Christ's love is compared to wine in six particulars 034, 035    


Withdraw.  
Christ doth withdraw from his Spouse,  
1. But for a time 660.  
2. For her good 665.    


Words.  
Christ's words make deep impressions 570.  
The Spouse uttereth holy and gracious words. 495.    


World.  
Is is a hard thing to leave the world. 422.        

A Table of those Scriptures which are occasionally handled or briefly illustrated in the foregoing Exposition, The first numberrelates to the Chapter, the second to the verse, the third to the page.  
Chap. Verse. Page. Genesis. 1. 1. 185. 8. 20. 204. Exodus. 23. 20. & 23 318. 417 28. 30. 75. 32. 25. 92. Joshua. 24. 27. 312. Nehemiah. 8. 10. & 12 26. Job. 6. 12. 107. 12. 11. 547. Psalms. 8. 1. 609. 16. 5 & 6. 413. 18. 2. 220. 19 10. 27. 23. 05. 132 & 200. 27. 05. 17. 36. 10. 52. 45. 02. 147.  3 38  7. 126.  13 & 14 182 60 03 101 73 24 454 77 03 214  20 133 92 14 242 119 32 & 60 62 Proverbs. 09 01 289 23 31 704 Isaiah. 01 23 198 02 2 & 3 346 05 1 & 2 119 25 06 35 & 130 30 26 192 35 1, 2, 6. 345, 225 03 6 706  31 54. 41 19 067 43 02 221  5, 6 480 48 1, 2 113 52 14 093 53 02 093  03 237 54 1, 2 243 55 05 053 60 1, 2 655 61 1, 23 198 63 009 134 Jeremiah. 〈◊〉 21 119 〈◊〉 32 077 Ezekiel. 01 23, 29 90 6 10 487 Daniel. 02 32 613 04 5, 7, 15 453 Hosea. 02 09 444 11 04 008 Obadiah. 01 12 101 Zephaniab. 03 17 483 Zechariah. 02 05 219 Matthew. 13 52 715 Luke. 15 24 199 John. 01 16 14  18 366 04 13 131 06 55 197 07 38 515 08 31, 32 682 15 1, 2 119  09 17● Acts. 05 10 117, 118 09 01 116 Romans. 05 03 111 06 14 026 07 14 542 08 26 529 10 15 080 Corinthians Epist. 1. 01 18, 19 166 01 27 583 02 14 55 & 166 04 13 094 07 07 049 08 13 099 Epist. 2. 14 24, 25 321 15 55, 56 109 01 24 116 02 15 204 03 18 333 04 06 366, 58 04 16 97, 100 06 9, 10 110 10 4, 5 322 12 04 252 12 9, 10 152 Galathians. 01 16 062 04 06 033  19 679 06 01 145 06 12, 13 118 Ephesians. 02 05 056. 04 07 049.  08 026. 05 19 006  25 444. 06 11, 14. 466 Collossians. 02 09 14 & 595 03 10 087 Thessalonians. Epist. 1. 02 07 215 Hebrews. 01 1, 2, 3 027 02 17, 18 146. 11 02 155. 12 12 158 12 18, 19, 20. 025 13 05 221 James. 05 07 319 Peter 1. Epist. 02 4, 5 250 02 21, 22 154 John Epist. 1. 02 1, 2. 261 03 9 675 05 13 075 Revelions. 01 05 069 03 18 092 08 10 505 12 01 150 14 04 50 22 01 517   

THE PRINTER To the READER.  
BY reason of the Author's absence there have divers faults passed the Press, which his eye would have prevented, but I hope thou wilt correct with thine own Pen, what thou seest amiss, and in so doing, shalt do a kindness both to the Author and to me, and or thy example, I shall only set down two or three faults that come to mine eye.   

ERRATA.  
IN page 31. line 5. for manifest read manifold, in pag. 51. l. 18. for exalt r. exult. pag. 171. l. 23. for their r. other. 238. l. 24. for them r. her. And the like.  
FINIS.