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 PRINCETON,  N.  J. 
 
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 Collection  of  Puritan  Literature. 
 
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 EXPOSITION 
 
 On  the  whole  Book  of 
 
 Solomons  Song ; 
 
 Commonly  called  the 
 
 CANTICLES. 
 
 WH  EREIN 
 
 The  Text  is  explained,  andufefuil 
 
 Observations  raifed  thereupon. 
 
 ^  John  Robotham  (  formerly  near  chichefter^  and 
 now  in  Dover)  Preacher  of  the  Gofpel. 
 
 Psal.  45.  13. 
 
 The  Kings  daughter  is  all  glorious  within,  her  cloalhing  is  of  wrought  gold. 
 
 Eph  es.  5.  32. 
 
 This  is  a  great  m)fterie,  but  1  fpea^e  concerning  Chriji  and  the  Church. 
 
 L  0  N  D  0  K : 
 
 Printed  by  M.  S.  and  are  to  be  fold  by  George  Ever [den,  at  the  golden 
 
 Bill'm  Alderfgate  ftreet :  And  An:  WiLumfon  at  the  Queens  Anns  in  Fads* 
 
 Church  yard  :  And  L :  Chapman  at  the  Crowns  in  Fopes- bead- Alky* 
 
 1652. 
 
j 
 
 Digitized  by  the  Internet  Archive 
 in  2013 
 
 http://archive.org/details/exwholOOrobo 
 
To  the  REjADER, 
 
 Chrifiian  and  Courteous  Reader, 
 
 \olomon  hath  left  us  three  Bookb  ,  the  Proverbs  9 
 Ecclejtafies,  and  the  Canticles  5  the  firft  begins 
 xhxxs^lhe  Trovcrbs of Solomon ,  /£e  £<?#  ofDavid^ 
 Kingoflfrael^   the  fecond  thus  ,  The  words  of 
 the  Preacher  jhe  Son  of  David  K>ng  mjerulalem  5  the  third 
 only  thus,  ?Ae  Songof  Songs,  which  is  Solomons  5  In  the 
 firft  and  fecond  he  fets  out  himfelfe  by  great  Titles 
 which  here  he  waves.     This  btingthe  Song  of  Songs, 
 was  a  Crown  of  glory  to  his  head,and  to  the  work  alfo} 
 other  fongs  were  made  by  Mofespeborah^Uannahpavid^ 
 neither  of  which  had  this  Title,  though  they  were  fpi- 
 rituall  and  excellent,they  fell  fhort  ofthisfongfor  mat- 
 ter and  ftile.  This  Song  is  the  Song  ofSong:^  and  hath 
 an  excellency  in  it  beyond  all  others  3  it  comprehends 
 initfuch  facred  and  high  myfteries,  that  the  Hebrew 
 Do&ors  would  not  have  young  men  to  read  or  ex- 
 pound it3till_they  came  to_^o  years  of  age  5  The  things 
 in  it,  faid  they,  were  too  obfeene  for  them  ,  and  requi- 
 red chart  minds.  Butbefides  this  book,    iomewhat  in 
 Cenefis  and  Fzek^l^    which  alfo  they  would  not  have 
 them  meddle  with  5  there  be  divers  other  parts  of  holy  ] 
 Scripture  obfeure  and  difficult^which  then  mu ft  be  laid 
 afidefora  time  at  leaft.  Whereas  our  Lord  jfe/i/  Chnfi 
 bids  all  indefinitely  to  fearch  the  Scriptures,  8c  chaftity 
 of  mind  is  requifite  to  the  reading  and  ftudy  ing  of  any 
 8c  every  part  therof.Through  the  piety  8c  pains  of  the 
 learned  we  have  had  many  dark  8c  difficult  Scriptures 
 opened.    Jngujline  faith  of  the  Canticles^   that  Cantjca 
 Canticorum  amgmata  fmKpaucis  intelligenUbus  notafunt^  Afrftmibu 
 pmcispulfantibut  aperntntur.  They  are  riddles  known  to 
 veryfew,though  wifeand  diligent  in  feeking  out  the 
 knowledge  of  them.  However  many  have  not  attain'd 
 
 A  to 
 
To  thcREADER, 
 to  that  excellency5yet  fome  have,  among  whom  is  this 
 Author,who  being  the  Bride- grooms friend  hath  unfold- 
 ed thefe  Riddles,  ftl&feffitfk  ghittgR^liglitftfftie^  ^fljjjfc 
 ficultthings eafie.  Here.Keader.thou mayft behold  the 
 KTngTn  his  glory" the  Spoufe  in  her  beauty,  the  mutu- 
 allaffeftions  which  are  between  them,  what  fpirituall 
 entertainment  is  given  on  both  fides ,  with  the  fweet 
 content  they  have  in  each  others  love.  Here  thou  maift 
 fee  Chrift  direftinghis  Church3giving  her  fweet  promi- 
 fes,  adorningher  with  fundry  excellencies 5  communi- 
 cating his  love,  and  commending  her  graces.  Here  alfo 
 thou  mayft  fee  the  Church  ravif&ed  with  confederation 
 and  contemplation  of  Chiifts  love  and  bounty,  fubjefr- 
 ingherfelfe  to  his  teaching,  glorying  in  his  excellen- 
 cies, praying  for  his  coming,  thatfo  (he  may  have  full 
 fruition  of  him  $  all  which  may  be  of  great  ufe  and  ad- 
 vantage to  thee.  Befides  the  opening  of  Difficulties  in 
 thisSong,the  Author  hath  gathered  up  many  precious 
 obfervationSjWhich  may  be  as  Flagons  of  wine  and  ap- 
 ples of  comfort  to  thy  fainting  Soul.  Gome  therefore 
 all  yee  who  are  friends  to  the  Bridegroom^  and  favorites 
 to  the  Bride  ^  eat  and  drink  abundantly,  fo  (hall  your 
 Souls  live  and  glorifie  the  God  of  truth  -0  which  that 
 you  may  fully  doe,  is  the  earneft  defire  and  prayer  of 
 him,  who  is3 
 
 The  26th  ofihtftfrMmik-4  7c*<r  Brother  and  Servant 
 
 1652  in  the  Lordy 
 
 W.  G. 
 
Courteous  READER. 
 
 THere  dre  tfczV/g;  wfc^i  worffc  <m</  excellency  are  fufficient  to  makKe 
 them  acceptable  ,  being  neceffitatedto  require  neither  the  tongues  of 
 the  beft  Orators,  or  the  pens  of  the  readieft  writers  to  advance  their 
 frxtife-,  Amongft  things  fo  well  accommodated  doe  1  efteeme  the  Trea- 
 tife,which  from  the  heart,  and  by  the  hand  of  a  choice  fpirited  GofpeU 
 Minifter,isherefrefenttd  tothyperufing,  and  which  the  fpirit  of  the 
 Lord  inhim,hathholpen  to  make  publi\e.  Iflfhonld  be  demanded  why 
 I  jpeake  anything,  I  can  quick})'  anfwer ,  that  it  is  not  to  adde  the  leaft 
 mite  to  its  worth,  but  rather  to  invite  thee  to  give  it  entertainment ;  as 
 wifhing  well  to  thy  Soul,  conceiving  it  profitable  to  thee.  He  that  hath 
 bought  good  wares  himfelf,  doth  but  friendly  to  dire  &  another, that  needs, 
 to  a  place  where  he  may  he  likewife  furnifhed  -,  Commendations  arefome- 
 timeseffeftuallto  helpetocuftomers;  It  may  allure  an  Appetite  to  tafte 
 of  that  wine  another  praifeth    If  thou  wilt  tru ft  my  experience,  let  the 
 enfuing  Treat  ife  be  entertained,  I  am  not  more  a  fervantto  the  truth 
 therein  contained,  then  to  thee  to  guide  thee  to  what  may  be  for  thy  good. 
 Would  ft  thou  delight  thy [earjhou  haft  an  admirable  Song,mdwel  tuifdil 
 hope  it  wiilaffeU  theejamfure  it  wil,  if  thou  beeft  not  carnal.  To  pleafe 
 thy  eye,  he  that  is  a  friendXo  the  Bride-groom  and  the  Bride,  if  a  friend 
 to(bew  them  in  their  Gallantry  for  thee  to  behold  5  Would  ft  thou  any  0- 
 ther  delight,  here's  a  GardenQthe  door  of  which  the  Author  hath  fet  open) 
 torefrtfhthee,  an  Orchard  with  variety  of  fruits  to  feed  thee  ,  Honey 
 moftwholfome  prepared  to  comfort, and  a  fountain  unfeald,  that  thou  ma'ift 
 make  ufe  of,  with  all  variety  of  [pices  for  thy  accommodation  ;  And  j«- 
 deed  unlejje  I  had  ability  to  fet  out  allthe  excellencies  of  Chrift  and  his 
 Church  (which  is  a  workg  that  men  and  angels  are  not  fufficient  for) 
 I  cannot  fet  cut  the  variety  of  what  is  here  pre fented,  to  draw  thy  Soul 
 to  a  more  intimate  union  with  whatfoever  hath  any  thing  of  goodneffe  in 
 it.  There  isnotafweet  word,  nor  a  courteous  gefture  of  Chrift  ,  that  is  \ 
 here  fpoken  of  or  prefented,  but  it  is  dire  tied  to  thee  for  thy  comfort  ;  ) 
 When  the  wcrds,  Love,  Vove,,  Sifter,  Spoufe,  Friend  and  the  linear? 
 us'd,  'tis  hefpeaking  to  thy  Soul  that  is  love  it  felf,  if  thou  beeft  Chrift s; 
 The  Reverend  Author  is  an  Inftrument,  made  ufe  of  by  Jefus  Chrift, 
 
 to 
 
To  the  Reader. 
 
 to  let  thee  kjiow  what  h  offer' d  thee  for  thy  good:  For  what foeverfweet 
 communion  others  have  bad,  or  hath  with  Ghrift,  you  are  invited  to  the 
 fame,  and  wbatfoever  mercies  others  have  received,  the  like  is  tendred  t$ 
 thee.  I k*iov> 'tis  his  will  that  hathtaken  fains  in  this  worke,  that! 
 fiould  continue  at  a  juft  diftance,  not  adventuring  to  facrifice  to  his  praife, 
 beyond  what  is  meet ;  for  if  his  pains  may  be  advantagious  in  the  way 
 of  filvationto  any  poor  Joules,  he  will  Juppofe  it  reward  enough  for  bis 
 undertakings.  I  doubt  not  but  when  thou  haft  read  it,  if  the  fpirit  of 
 the  Lord  be  in  thee,  but  thou  wilt  be  convinced  that  a  gracious  heart  was 
 inftrumentall  to  bring  it  into  the  world,  and  that  it  is  fit  to  be  efteemed  as 
 one  of  the  precious  jewels  of  the  Church  of  Chrift,  and  its  proportion 
 and  lineaments  will  be  fo  like  truth,  that  you  (ball  acknowledge  it  a  birth 
 of  truth.  Here  is  nothing  that  favours  of  vaine -glory,  nothingthat 
 tends  to  the  advancing  of  ftnfull  Jelfe ,  nothing  that  may  adde  murijb » 
 went  to  fruitlefe  opinions,  nothing  that  may  countenance  ufeleffe  jang- 
 lings,  nothing  that  may  further  what  is  evil ,  or  which  fb&uld  delude  ra* 
 ther  then  edifie :  thou  maift  fee  the  viciffttudes  that  befall  the  Church 
 prefented  clearly  to  thee,  but  all  is  but  the  Needle -works  of  Divine 
 a&ings,fitting  the  Church  in  a  drefs  fuitable  for  her, that  is  to  be  an  ever* 
 lading  Spoufe  to  the  King  of  Kings.  I  fhall  no  longer  detain*  thee,  good 
 Reader  with  a  complement  at  the  door,  but  rather  defire  thee  U  enter  into 
 thehoufeofLeve,  where  thou  maift  freely  take  thy  fill  of  Love,  with 
 him  that  is  nothing  elfe  but  love,  to  thofe  that  are  his  loves ;  of  which 
 number  I  defire  that  thou  maift  be  one,  and  herein  thou  baft  me  longing  to 
 ie  in  union  with  thee  9  that  am  thine  if  thou  art  Chrifts, 
 
 Jo.  Symonds. 
 
I 
 
 To  the 
 
 HONORABLE   COLONEL 
 
 Downes,  Efqufre,  A  Mem- 
 ber of  the  Honourable  Houfe  of  Parlia- 
 ment, J  all  ice  of  the  Peace,  and  Deputy 
 Lieveun^nt  of  the  County  otSujfex. 
 
 Much  Honoured  Sir, 
 
 He  experience  that  I  have  of  your  can- 
 dour and  mgennitie,  emboldens  me 
 here  to  prefix y cur  name,  not  from  any 
 vporthin  the  roorke  performed  on  my 
 part  3  but  in  refpeff  of  the  fubjeU 
 mattter  of  this  booI(  jvhich  is  a  decla- 
 ration of  that  mutual  I  inter  courfe  and  vicijfitude  of\ 
 divine  love,  pajfing  betrveene  chrifl,  and  the  church  his  I 
 Spoufe  5  fet  forth  by  a  moji  facet  and  comfortable^  by  a  1 
 
 wufi 
 ofhe 
 
 mofl  excellent  and  raviffnng  Allegorie,  of  a  Marriage 
 
 Song :  Marriage  being  the  moft  joy  full  paffage  of  all  our 
 
 life,  and  a  Song  being  thejrigfcejt^  h 
 
 A  2  this 
 
The  Epiftle  Dedicatorie, 
 
 u 
 
 ibis  amiable  refemblance,is  the  fouls  fpir it  ual  conjuncti- 
 on with  chrift,mofi  lively  delineated:  Oh!  the  Jupere- 
 mm  nt  excellency  of  divine  love  }  tis  the  glorie  of  God, 
 the  joy  of  his  heart,  tis  thefulnejfe  of  Chrifi,  his  Crowne 
 anidignitie,  tis  theworkeoj the  Spirit 5  in  all  its  opera- 
 tions^ Us  the  Song  of  Angels, and  their  continual  delight: 
 tis  the  fourfe  andfpring  oft  rue  happineffe  to  all  Saints  : 
 the  S  ancfuary  andfupport  of  their  dejecledfoulesx  This  o- 
 pens  the  Fathers  bofome,  draws  forth  the  ajfe&ions  of 
 Chrifi,  and  melts  mens  hearts  into  each  others  $  thefweet 
 fenfewhtreof  is  the  breath  of  our  nojirils,  and  the  life  of, 
 our  union  with  him. 
 
 Noble  Sir,  I  have  but  three  words  tofpeake^  Thefirfl 
 is,  of  you  :  thefecond,  to  you  :  thcTRirdffor  you. 
 
 That  of  you  is  to  tejiifie,  that  as  the  Lord  hath  called 
 you  to  high  and  honourable  imployment,  fo  he  hath  raifea 
 your  Spirit  fni table  to  the  worke  in  hand^  wherein  you 
 flood  as  a  Rock,  immoveable  in  the  middefi  of  flormes 
 and  tempefis,  having  (like  Obed-Edom  )  owned  the 
 Arhg^  when  few  would  owne  it^  ventring  all  that  was  dear 
 unto  you,  accounting  go dlinejje  the  grcatefi  gaine,  when 
 others  have  reckonedit their  lojjc^  ejleeming  that  your 
 honour,      that     others    have    deemed    their    f/:ame. 
 Though    it  be   granted  ,  that     'Truth    n:eds  no  Pa~ 
 tron   (  Veritas  frat  in  aperto  campo  )    being  better 
 able  iofupport,  honour,  and  advance  us^  then  we  can  that, 
 y.ct  thrice  happy  and blejfed  are  they  that  owne  it  :  there- 
 fore the  more  you  engage  for  Truth,  the  trior?,  will  truth 
 digmfie  and  advance  you.    U  hatfoever  you  expend  for 
 Chrifi,  in  Chrifrjon/hallfindit  againc,  and  pall  receive 
 your  owne,  with  the  grcatefi  advantage.  'I  he  Vhdofophers 
 exprejfionofgoodis,  Bonumeft  fui  communicatum: 
 (food  is  communicative  3   the  more  good  therefore  you 
 
 fiall 
 
The  Epiftle  Dedicatorie. 
 
 (ball  expend  5  the  wore  flail  yon  discover  a  prin- 
 cipk  of  goodneffe  to  dwell  my  our  heart, flowing  from  the 
 fount  aine  offulneffe,  diftiUmgfromChrifl. 
 
 ,  Andthat you  have  engagedme  with  many  undeferved 
 favours,  Ipotdd  be  ingraicfull  either  to  deny  or  forget 
 them  :  though  I  cannot  make  you  a  retaliation,  ("Nihil 
 dat  quod  non  habetj  yet  that  you  may  know,  kind- 
 nefjes  arc  ner  forgotten  in  a  thank  full  breaft,  give  me 
 leave  to  prejent  this  as  a  witnefj'e,  and  tejiimony  of  my 
 vrati  tude  to  yon-wards-^  being  confident  you  will  receive 
 it.  as  Iprefent  it,  wih  thefpirit  of  love. 
 
 lhat  to  you  is,  that  you  would  fix  your  affeffions  upon, 
 and  let  the  whole  jlreame  of  them  runne  unto  that  only 
 deleft able,and love deferving  Obfccl  Chrijl,  who  is  the 
 glorie  of  all  delights,  andabftraEi  of  all  praifes.  Its  the 
 nature  of  true  joy,  to  delight  it  felfe  in  fome  fol:d  goody 
 and  there  is  no  good  can  be  compared  cum  fumme  bono 
 with  that  only  chief e  and  et email  good,  that  is  treafurei 
 up  in  Chrijl. 
 
 W  hen  nceffffer  the  creature  f  tojleale  away  our  affecli- 
 ons,  we  not  only  lofe  the  right  ufk  of  them,  hut  thereby  be- 
 reave ourfelves  of  time  comfort  in  Cod,  render  our  felves 
 difl.wnourable  in  the  eyes  of^oodhicn,  and  unprofitable  to 
 ourfelves  :  for  thong  h  t  h  .  i  x\  1 1  if  res  m  ty  f  rve  us,  yet  thy 
 cannot  lot  e  us  5  tiseniy  f"hriji  'hat  can  make  Tweet  re- 
 turn s  of  love,  for  our  -o^e.  In  which  gracious  manife- 
 ftations  of  Ckrtft,  our  hearts  arc  made  a-- Spring  ofli- 
 ving  waters,  a  g^rim  of  fpirhiv.M  delight ,  the  mn- 
 Jick  ofhcavmh  joyesjhe  treafure  of  divine  cow  forts, and' 
 bpihe  'V'preJJion  of  that  heai\?  >  >  ^*J.aiul the  frecet 
 glimmerings  and  jtyfoes  oflio/>r,  l/fe,  and  ghrie  in 
 Chnfv,ourfuules  are  abundanilj  refrefyed,  ami  fail  rfied* 
 
 ass 
 
The  Epiftle  Dedicntorie, 
 
 as  with  marrow  axel  fatnefe.  Then  (s/>\)  this  re  ill  be 
 your  C  rorcne  and  glory ,  this  is  \hai  will  heighten  your  fpi- 
 rit, ennoble  your  mincle,  enlarge  your  hearty  and  make 
 you  mofi  acceptable  to  Cod,  precicm  in  the  fight  of  men 
 and  exqufitely  carry  you  Through  your  weighty  imploy- 
 wents.  It  is  [aid  ^Solomon  (that  excellent  Sonne  of 
 wifdome)  thtthishctirtivas as  Jargeas  the  Sea  viz. 
 injndgemcnt  and  rmderjianding  :  Jo  Jhall  ycur  judge- 
 ment, wifcdome,  and  underjianding  be  enlarged  accor- 
 ding to  the  largcnejfe  of  Chrijis  love  living  hi  you.  The 
 Jewes  were  to  offer-  thofe  creatures  in  facrifice  unto  God 
 which  the  Nations  wo  r pipped  for  their  Cod :  fb  though  o- 
 t her  men  fall downe  and  doe  hommage  te  the  creatures* 
 yet  let  it  be  inyour  heart,  to  facrifice  them  all  unto  the 
 Creator.  Surely  man  is  never  more  firaightned^  then 
 when  he  is  bound  and  pent  up  in  the  narrow  compare  and 
 fcantineffe  of  earthly  things  :  for  let  his  heart  fitoop  ne~ 
 verfolow,the  World  fals  beneath  it  $  and  let  him  ad- 
 vance the  world  to  the]  greateSi  height,  his  heart  isftill 
 above  it.  But  in  relation  to  Chrijl  (  cw)us  contrarium 
 verum  eft)  the  matter  is  fane  otherwise:  for  when  mans 
 defires  and  affections  f oar  never  fo  high,  as  an  Eagle  -0Jtill 
 Chrijl  is  above  them,fils  them,  anfwers  them, yea  he  doth 
 exceedingly  heighten,  enlarge,  and  abundantly  fatisfie 
 them. 
 
 Sir,  1 pall  conclude  with  a  word  for  you,  exprefflng 
 the  defires  of  my  fph it  on  your  behalfe  :  that  the  Lord 
 would  be  pleafed  to  fill  your  precious  foule  with  the  excee- 
 ding riches  of  his  love,  grace,  and  favour,  andcaufe  his 
 glorie  tojhine  upon  you  fo,  as  to  trans  forme  you  into  the 
 image  of  his  glorie  :  that  the  fweet  klffes  of (hrifis  lips^ 
 may  be  men  precious  toyou,  then  fragrant  wine,  and  his 
 
 nams 
 
The  Epiltle  Dedicatoric. 
 
 name  then  the  richeft  oyriiment^  that  the  fenfes  of  your 
 fonie  may  be  more  refrefted  with  his  redolent  fwectnejfe^ 
 and  filled  more  with  his  redundant  fulnefjc^  then  with. ill 
 the  moji  delight  full  things  m  the  world  5  yea0that  Chriji 
 would  pleaje  to  lodge  all  night  betwixt  your  Breafis^  con- 
 tinually dwelling  my  our  heart  and  affeZiions^  and  that 
 he  would  come  into  your foule  ^  as  into  his  garden^  to  eate 
 his  pie  a f ant  fruits^  his  honey ,  with  his  honey -comb  5  and 
 to  gather  his  my rr he  with  his  fpices  ^  that  by  hk  divine 
 influence^  yourfoule  may  be  filled  with  all  the  aromaticall 
 fruits  of  the  Spirit :  And  lafily^  that  you  would  cafi  down 
 your  Crown  and  glory  at  the  feet  ofChrifi^  who  will  be 
 the  glory  of  your  Crowne  here^  and  your  Crowne  of  eter~ 
 nallglor/e  hereafter. 
 
 This  is  Sir,  the  hearty  defire  of  him,  who  is* 
 
 Your  Obliged  Servant* 
 fohn  %obothami 
 
^ 
 
 f&stfnimtrtrn&v  ^t^e-  'n  -*i-z  <$&  tto  <#»  «*to  tfr* 
 
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 AN 
 
 EXPOSITION 
 
 Of  the  Soiig  of 
 
 SOLOMON 
 
 Called  Canticles. 
 
 Chap.  i. 
 
 Vers,  i  .  A  Jong  offongs,  Which  is 
 Solomons. 
 
 HIS  Song  of  Solomon  is  not  un- 
 fitly compared  3  and  called  after 
 the  moft  holy  place  of  the  Tem- 
 ple, which  be  built  5  for  this  fong 
 of  fongs,  or  mod  excellent  fong 
 refembleth  the  Holy  of  Holies, 
 or  the  moft  holy  place. 
 The  occafton  of  this  Song  v?zs  Solomons  marriage 
 v/hhvharaoh's  Daughter,  who  was  a  ftranger  by 
 birth  from  the  Common- wealth  of  Ifrael  5  yet  fhee 
 becameaProfdyteto  the  Jewifh  religion,  as  you 
 
 B  may 
 
AnEXV  OS  IT  JO  N  of      Chap.  I. 
 
 may  fee  in  PfaL  45.  ic.  Hearken  (0  daughter)  andcon- 
 jider^  and  incline  thine  eare^  forget  alfo  thine  own  people^ 
 <&  thy  bathers  houfe.  By  daughter  here  is  meant  the 
 Queen,  mentioned  in  verf.  9.  which  did  figure  out 
 the  Church,  or  the  heavenly  Jerufalem^  the  Lambs  wife9 
 Rev.  21.  9, 10.  So  that  herein  Solomon  was  a  type 
 of  Chrift, admitting  the  Gentiles  into  communion 
 and  fellowfhip  with  himfelfe. 
 
 Now  it  was  themanner  of  old  9  at  Efpoufalls  and 
 Nuptials  to  fing  (  Epithalamia  )  love-fongs,  or  fongs 
 of  betrothings :  this  is  then  ,  without  all  controver- 
 fie,  a  fong  between  a  Bridegroom  St  a  Bride,  where- 
 in divers  perfons  are  brought  in  ,  uttering  their 
 parts  in  it  ,  but  efpecially  two,  which  are  Lovers, 
 betrothed  each  unto  the  other.  True  it  is,  that  the 
 Bridegroome  and  this  Bride  are  not  named  by  any 
 proper  names  in  all  this  fong  5  but  it  is  moftcleare 
 and  evident  who  they  be ,  by  thofe  excellent  de- 
 fcriptions  which  are  made  of  them.  For  the  Bride- 
 groom  is  defcribed  to  be  a  King  of  that  tranfeendent 
 and  moft  excellent  fhining  glory  Scmajefty,  which 
 none  hath  attained  unto  but  Jefus  Chrift,  the  Son 
 of  the  moft  high  God  5  and  the  Bride"  is  defcribed  by 
 luch  rare  beauty  and  glory,  which  farre  furmoun- 
 teth  all  the  glory  of  the  world,  and  cannot  belong 
 to  any  but  to  the  Bride  the  Lambs  Wife,  mentioned 
 Revel.  19.7. 
 
 Again,  how  ridiculous  and  abfurd  would  it  be 
 for  any  to  think,  that  this  fong  was  penned  hy  Solo- 
 mon to  exprefle  his  owne  affeftions  to  vharaohs 
 daughter,  or  hers  to  him  5  in  refpeft  of  thofe  ftrange 
 comparifons,  liking  the  Spoufe  to  a  company  ofhorfes 
 in  Tharaotis  Chariot  0  her  bed  to  Carmel^  her  eyes  to  Fifi- 
 
 pools. 
 
Verf,  i .  Solomons  Song. 
 
 pooles  ^  her  no fe  to  the  tower  of  Lebanon  9  her  teeth  to  a 
 flockg  of  fteep  9  and  the  like  :  this  fong  therefore  af- 
 cendeth  fane  above  all  earthly  refpe&s  of  worldly 
 marriage  5  being  a  declaration  of  the  blefled  and 
 fweet  conjunct  ion  between  Chriftand  his  Churchy 
 and  of  that  contraft  and  efpouials  made  between 
 them  9  whilft  the  Church  is  Hci e  on  earth. 
 
 It  was  the  ancient  manner,  that  the  parties  in- 
 tending marriage  were  betrothed  3  and  after  fome 
 diftanceoftiinethe  marriage  wTas  folemnized  .-Be- 
 tween the  time  of  their  betrothing,  and  of  their  fo- 
 lemnizing  the  marriage  b  token  s  of  love  and  favour 
 didufetopaffe  between  them  :  but  when  they  are 
 married^  the  Wife  is  received  into  the  neareft  focie- 
 tyof  her  Husband  ,  and  becomes  a  partaker  with 
 him  of  all  his  riches  and  polTeffions,  his  glory  and 
 dignities.     Thus  it  is  with  the  Lord  Jefus,  he  hath 
 betrothed  himfelfetohis  Spoufe  here  on  earth  ,  and 
 Sitlaftthe marriage fhall  be  folemnized,2to/e/.  19.  7. 
 So  that  all  thofe  riches  and  dignities  the  Church 
 now  receives  in  thepromife,  then  fhee  fliall  have 
 the  fruition  of  them. 
 
 We rr ay  farther  take noticc^that  it  isnotunufual 
 in  Scrip t  u  re,  (or  Chrift  to  be  called  the  Bridegroom, 
 and  the  Church  the  Bride,  as  in  if  a.  62.  5.  As  the 
 bridegroom  rtjoyceth  over  the  Bride 9fo  pall  thy God  re- 
 Joyce  over  thee.  And  again  in  Hof.  2. 19.  I  will  marry 
 thee  unto  mt  forever  3  yea ,  I  will  marry  thee  unto  me  in 
 righieoufnejfe^  &c.  And  alfo  in  2  Cor.  11.2.  I  have 
 prepared  y  on  fr  one  hmband^  to  prefentyou  as  a  pure  vir- 
 gin to  Chrift  3  faith  the  Apoftle.  Wee  have  it  from 
 Chrifts  owne  mouth  in  John  3.  29.  Hee  that  hath  the 
 Bride  is  the  Bridegroom :  hut  the  friend  of  the  Bridegroom 
 
 B  2  which 
 
An  EXPOSITION  of        Chap.  I 
 
 vchkhflandeth  andhearethhim0  rejoyceth  greatly  becaufe 
 of  the  Bridegrooms  voyce.  By  thefe  Scriptures  it  is 
 plain  3  that  Chi  iftufeth  this  fimilitude  of  marriage, 
 to  exprefle  his  love  to  his  Church. 
 
 In  this  fong  here  be  divers   perfons  brought 
 in3  uttering  their  parts  3  fometimt  fpeaking,  and 
 fometime  Ipoken  to  :  and  alfo  the  Bride  makes 
 mention  fometimes  of  her  mother  0  and  of  her  little 
 fjicr.     It  was  the  manner  of  old ,  that  the  Bride- 
 groom had  young  men  to  be  his  companions  or 
 friends  3  fuch  are  Angels  and  Saints  unto  ChriftD 
 fuch  were  the  Prophets  and  Apoftles  :  JohnBaptiJt 
 was  termed  of  himfelfe  to  be  one  of  Chrifts  friends. 
 Alfo  the  Bride  had  Virgins  to  be  her  companions  : 
 thefe  are  called  in  this  fong  3  the  daughters  ofjemfa- 
 lew.  And  touching  the  mother  andfijicr  of  the  Bride, 
 they  are  both  meant  the  Church  of  Chrift  5  for  it  is 
 the  manner  in  the  Hebrew  tongue  to  call  the  who?e 
 the  Mother  y    and  the  parts  thereof  the  Daughters 
 and  Sifters :  now  there  is  but  one  univerfal  Churchy 
 and  therefore  called  the  Brides  mother  :  but  the 
 Church  is  never  whole  in  the  world  at  one  time  3 
 and  in  Solomons  dayes  confiding  of  t he  Jewes  only  : 
 the  Church  of  the  Gentiles  which' was  not  then  in  be- 
 ing5  is  called  her  little ftfter. 
 
 "Now  the  carriage  of  this  fong  is  fuch.,  that  it  doth 
 as  well  recite  the  moft  difmall  and  faddeft  paflages 
 of  the  Churchy  as  thofe  that  are  good  and  comforta- 
 ble 5  yet3  left  any  thing  might  darken  this  marriage 
 fong  3  the  faddeft  paflages  in  it  are  madefweetby 
 fome  amiable  refemblance.  The  Church  fometimes 
 moft  of  all  defies  a  neare  communion  with  Chrift : 
 a;t  other  times  fhee  declines  in  her  affe&ion  againe  : 
 
 after 
 
Verf.  i.  Solomons  Song. 
 
 after  this  (hee  recovers  :  Yet  again  3  fhe  declines  in 
 her  affeftions,  till  at  laft:  Chrift  draws  her  nearer  in 
 affe&ion  tohimfelfe,  by  discovering  his  own  love 
 to  her.  Now  in  theic  intervails  and  changes  which 
 the  Church  went  through,  ihe  met  with  much  trou- 
 bled affli&ion,  which  is  ed  in  this  fong,  to  - 
 gether  with  the  joy  and  comfo  (hee  found  in  the 
 enjoyment  of  her  beloved 
 
 Before  wee  come  to  open  this  I  omething 
 
 mult  be  laid  concerning  the  title    which  ftandc 
 a  glorious  Eulogie  or  ptaife  to  the  whole  enfuing 
 Book,  which  is  contained  in  the  gift  Verf. 
 
 Vers.    i. 
 ihe  fong  of fongs  which  is  Solomons. 
 
 IN  the  Title  obferve, 
 i.  The  matter,  or  rather  the  form  oftheBook, 
 it  is  a  fong. 
 
 2.  Thetranfcendencyofit,  A fongof  fongs. 
 
 3.  The  Author  of  itD  whrch  is  Solomons. 
 
 ?hefongoffongs0&c. 
 Songs  and  Pfalms  are  for  the  moft  part  argu- 
 ments of  joy  and  rejoycing  in  them  that  fing,  as  in 
 Jam.  5.  13.  Is  any  merryjet  himfingrfahis.  So  like- 
 wife  they  are  arguments  of  praife  and  honour  to 
 them,  whom  they  concern  3  according  to  the  exhor- 
 tation of  the  Prophet  David  in  Pfal.  66.  2.  Sing  forth 
 the  honour  of  his  name  :  make  his  praife  glorious.  In  the 
 Greekitisread,^^/^^/^^//^  that  is,  make 
 his  praife  glorious  and  honourable. 
 
 In 
 
Cantcnjit)Unde. 
 Camkum. 
 
 nSnn. 
 
 Lawrfaudatio. 
 
 SSn 
 
 Laudavh. 
 
 An  EXPOSITION  of      Chap.  I. 
 
 InEphef*  5- 19.  there  is  mention  made, 
 Firft,  of  £005/,  which  the  Greeks  call  '/*,  *fong^ 
 or  %e :  it  is  alfo  called  by  the  Hebrews,  shir^  a  fong, 
 which  was  chiefly  made  for  the  voyce,  and  it  con- 
 tained matter  of  exultation  and  rejoycing. 
 
 Secondly,  hymns  ^  called  by  the  Greeks  Jaw  *  a 
 /^/;;^e  or  pr/ije :  by  the  Hebrews  Tehiikh  ,  and  figni- 
 fies  laud'cina  fraije  in  commemoration  of  benefits  re- 
 ceived from  God :  Ad  hywm  is  uttered  by  the  voyce 
 
 only. 
 
 Thirdly,  vfalms^  which  the  Greeks  call  ddtpou  the 
 Hebrews  Mizmor,  which  commethofa  roote,  that 
 fignifiestopruneorcut  off  fuperfluous  twigs  from 
 trees :  this  is  a  kiad  of  an  artificial  fong  in  a  propor- 
 tioned number  of  words  :  A  Pfalm  is  played  on  an 
 Inftrument,  as  well  as  with  the  voyce  j  it  contained 
 Arguments  of  all  forts,  for  exhortation  to  morall 
 doftrine  drholineffe  of  life,  petinon,  rhankfgiving5 
 
 contains  them  al»  in  one  :  it  is  as  a  jong  ior  joy  ana 
 rejoycing  :  it  is  as  a  by  mm  for  praife  and  thankefgi- 
 ving:  it  is  as  a  Pfahxe  for  exhortation  and  inftru- 
 
 ftion. 
 
 Again,  for  as  much  as  we  find  futidry  parties  fing . 
 ing,andtheone  fide  anfwering  to  the  other  :  for 
 which  it  may  be  called  a  Refponforie^  and  hence  the 
 forme  of  this  fong  differs  from  ail  other  fongs  in 
 Scripture :  For  as  there  are  divers  finding  at  once,  fo 
 there  feems  to  be  many  fongs  in  this  one,  and  all 
 treating  of  the  mutuall  love  between  Chrift  and  his 
 
 Church. 
 
 Hence  obfeive, 
 
 Firft. 
 
Verf.  i.  Solomons^. 
 
 F  irft,  "Ike  Church  andjirvants  ofChr/Ji  have  aln 
 matter  of  joy  andfinging  $  thefe  only  have  the  true 
 caufe  of  joy,  and  their  joy  (hall  never  be  taken  from 
 them.  The  joy  of  carnall  men  is  nothing  but  mad- 
 neffe,  Ecclef.  2.  2.  Believers  only  have  true  and  fo- 
 lid  joy,  flowing  from  the  fpirit  of  Chrift  within 
 them  5  they  onely  can  fing,  making  melody  in  their 
 hearts  unto  the  Lord,  Ephef.  5.19. 
 
 Secondly,  note,  That  the  Church  can  rejoyce  in  affii- 
 8 ion,  as  well  as  in  projperity. 
 
 David  can  fing  of  his  deep  waters  and  calamities, 
 as  well  as  of  his  great  mercies  and  deliverances :  and3 
 the  Apoftle  faith  in  Phil.  4.  4.  Rej&yce  in  the  Lord  aU 
 wayes:  Not  only  in  times  of  profperity  and  mirth, 
 but  alfo  in  times  of  adverfity  and  diftrefs :  the  trou- 
 bles of  the  Saints  are  not  fo  many,  orfo  great,  but 
 fpirituall  joy  will  mitigate  and  overcome  them  all. 
 Affli&tens  are  turned  into  matter  of  rejoycing, 
 when  they  are  a  meanes  to  ftir  up  our  faith  and  pa- 
 tience, according  to  the  Apoftle,  'jam.  1.2. 
 
 Thirdly  D  Mans  reconciliation  with  God  by  jefus 
 Chriji  is  matter  of  great  joy. 
 
 This  Booke  treating  of  mans  reconciliation  with 
 God,  and  of  his  fweet  conjunction  with  Chrift, 
 with  joy  in  the  holy  Ghoft,  is  called  a  Song  •  yea,  it 
 is  a  marriage  fong,  a  fong  of  betrothings.  NowT 
 what  paflage  of  our  life  is  more  fweet  than  that  of 
 marriage  ?  and  what  fwecter  ex  predion,  then  by  a 
 fong?  It  thus  is  fet  forth  unto  us  the  fweet  conjun- 
 ction between  the  foule  and  Chrift.  It  is  the  nature 
 of  joy  to  delight  in  fome  folid  good  :  now  no  good 
 can  be  compared  cumfummo  bono^  with  that  chiefe  & 
 eternall  good  5  it  is  no  wonder  ihen0  if  the  foul  doth 
 
 much 
 
An  EXPOSITION  of        Chap.  I. 
 
 — r- ^ ■ " ; —  ' 
 
 much  re  Joyce  to  be  joynedto  Chrift,  who  is  the  ve- 
 ry top  of  all  felicity  and  happinefle. 
 
 Fourthly,  obferve,  How  the  Lord  takes  all  advan- 
 tages to  win  our  affections  untd  himfelfe*     He  prefents 
 before  us  the  pure,  free,  perfeft,eternail,andcon. 
 ftant  love  of  Chrift  towards  his  Church,  with  all  his 
 incomparable  and  heavenly  riches,  wifdom,  beau- 
 ty, and  graces  by  that  amiable  and  pleafant,  that 
 fweet  and  comfortable  allegory  of  a  marriage  fong  5 
 to  the  end  ,   that  he  might  carry  up  the  foule  to 
 things  of  a  divine  and  heavenly  nature.    The  holy 
 Ghoft  doth  many  times  frame  arguments  moftfui- 
 table  to  the  nature  of  man,  as  that  in  the  Prophet 
 Hofea  1 1 .  4.  I  drew  them  with  the  cords  of  a  man ,  -with 
 bands  oflove^  &c.  That  is>  as  if  the  Lord  had  faid ,  I 
 ufed  arguments  fuitable  to  mans  ivature  5 1  did  not 
 ufe  violence  and  rigour,  but  rather  chofe  to  over- 
 come them  with  mercy  and  loving  kindneffe. 
 
 Secondly  ,  We  have  the  tranfeendent  excellency 
 of  this  fong. 
 
 A  fong  offongs  :  That  is ,  the  chiefeft  and  moft 
 excellent  fong  5  for  by  doubling  of  the  words,  the 
 Scripture  ufeth,  when  itfpeaketh  of  good  things, 
 to  underftand  moft  excellent  things,  as  Dent.  10.17. 
 The  Lord  your  God  is  God  of  Gods  ,  and  Lord  of  Lords. 
 That  is  to  fay,  moft  high  Lord  and  God  :  and  wher-* 
 as  if  it  fpeak  of  bafe  things,  it  doth  on  the  other  fide 
 by  doubling  debafe  them  as  much,  as  Gen.  9.25.    A 
 Jervant  offervantsfiall hebe.     That  is,  he  (hall  bea 
 moft  vile  and  bafe  fervant.  In  like  manner  it  is  fpo- 
 ken  of  Chrift,  Revel.  19.  16,17.  The  King  of  Kings , 
 and  Lord  of  Lor  di.  That  is,  the  moft  high  and  migh- 
 ty King,  and  fupream  Lord  of all.  The  doubling  of 
 
 the 
 
Verf.  i.  Solomons  Song.  9 
 
 the  words  make  an  Hebrew  fuperlajive,  by  which 
 this  is  noted  to  be  the  chiefeft  fong. 
 
 F\rft,ofa\\  Solomons other  fongs,  for  heemade  a 
 thoufand  and  five,  1  King,  4.  3  2. 
 
 Secondly  ,  of  all  other  fongs  in  Scripture :  David 
 was  the  fweet  finger  of  Ifrael  in  his  time,  and  had 
 his  golden  Pfalms  5  befides many  other  fongs  therfc 
 be  in  Scripture,  and  all  of  them  very  precious  :  yet 
 this  fong  excelleth  them  all ,  and  that  in  thefe  re* 
 fpe&s. 
 
 Firjl ,  Becaufe  this  fong  fpeaketh  of  Chrift's  love 
 to  his  Church  3  and  the  Churches  love  to  Chrift 
 more  largely,  fweetly,  and  comfortably  then  any  o- 
 ther  fong  in  Scripture :  and  by  fuch  allegories  and 
 amiable  refemblances ,  taken  from  the  moft  beauti- 
 full  andftatelieft  things  under  heaven  5  the  iwee- 
 teft ,  th^ticheft ,  and  the  moft  precious  things  that 
 are  found  among  men,  as  the  richeft  Jewels ,  the 
 fweeteft  Spices,  Gardens,  Orchards,  Vineyards, 
 Wine-fellers,  and  the  like  :  thefe  with  the  like  fee 
 forth  and  exprefle  the  fpirituall  and  heavenly  Or- 
 naments and  Jewels  which  Chrift  beftoweth  upon 
 his  Church,  with  the  fruits  of  her  love  to  hima- 
 gain. 
 
 Secondly,  This  fong  admitteth  more  variety  of 
 interpretation  then  any  other  :  fome  underftand  it 
 of  the  Catholicke  Church,  fome  of  particular  Chur- 
 ches,from  Solomons  timeto the  laft  judgment,  fome 
 of  the  mutuall  affeftion  and  love  bet  wen  Chrift  and 
 every  Believer  :  We  deny  not,  but  that  there  may 
 be  ufefull  truths  in  each  one  of  thefe  interpretati- 
 ons 5  but  fure  it  is,  that  all,  or  the  moft  paflages  of 
 this  fong  will  very  well  agree  to  the  fpirituall  ftate 
 
 C  of 
 
IO  An  EXPOSITION  of         Chap,  t 
 
 of  the  Church  in  every  age  of  the  world. 
 
 Thirdly  0  The  difficulty  and  hardnefle  of  this  fongD 
 which  arifcth  from  thefe  grounds. 
 
 Firjl,  The  fodain  change  of  the  number,  tenfe, 
 andperfon,  as  nowfpeaking  Angularly,  then  plu- 
 rally  5  now  in  the  prefent  time  5  then  in  the  time  to 
 come. 
 
 Secondly  ,  In  that  there  are  feverall  perfons  fpea- 
 kingD  now  the  Bride  9  then  the  Bridegroome,  and 
 fometimes  the  friends  of  them  both^/s.  the  daugh- 
 ters oijerufakm. 
 
 ihiraly^  In  refpeft  of  all  thofe  parabolicall  and 
 enigmaticall  phrafes  and  dark  fpeeches  9  wherein  is 
 contained  very  divine  and  heavenly  matter. 
 
 The  Jewes  had  this  fong  in  fuch  reverence  and 
 high  efteem,  that  none  of  them  would  read  or  ftudy 
 k,  untill  they  were  thirty  years  of  age. 
 
 Now  forafmuch  as  this  fong  excells  all  other  in 
 the  Scripture  ,  in  that  it  celebrateth  the  myfteries 
 ofChrift  and  his  Church  j,  and  the  conjun&ion  be- 
 tween them  j  more  amply  and  excellently  then  any 
 other  ^ 
 
 Obferve,  That  this  fong  of  Solomon  is  a  mofl  excellent 
 portion  ofcanonicall  Scripture.  It  were  horrid  blaf- 
 phemy  to  prefer  this  fong  above  all  the  fongs  in 
 Soripture,  if  it  were  not  given  by  divine  infpiration 
 as  well  as  they. 
 
 Firft  ■  The  title  of  this  Book  is,  as  a  crown  of  glo- 
 ry fet  upon  the  head  of  it,  and  is  as  ancient,  and  of  as 
 great  authority  as  the  book  it  felf :  Now  if  this  fong 
 were  not  canonicall  ,  we  (houM  make  all  the  fongs 
 in  Scripture  in  companion .,  to  come  behind  a  hu- 
 mane love-fong. 
 
 Secondly^ 
 
yerf#  I#  Solomons  Song.  1 1 
 
 Secondly,  Ifweconfider  the  divine  and  heavenly 
 matter  contained  in  this  fong  :  it  takes  the  beft 
 things  in  thecourfe  of  nature,  and  applies  them  to  a 
 moft  divine  ufe  '3  but  of  this  wee  have  fpoken  al- 
 ready. 
 
 Thirdly  ,  If  we  confider  that  fpeech  in  Chap.  7.4. 
 7hy  nofe  is  like  to  the  tower  of  Lebanon.  Now  the  tow- 
 er of  Lebanon  was  not  built  untill  a  long  time  after 
 Solonionhud  married  with  Pharaoh's  Daughter  :  be- 
 fide,  how  odious  and  unfeemly  would  the  compari- 
 fon  have  been,  if  it  had  been  made  in  refpeft  of  Solo- 
 mons wife. 
 
 Fourthly,  The  defcription  of  the  Bride  and  the 
 Bridegroom  are  fo  tranfeendent  and  excellent,  that 
 they  cannot  be  applyed  to  any,  but  to  Chrift  and 
 his  Church  :  And  although  none  of  the  ten  proper 
 names  in  Hebrew  be  once  named  in  this  fong  5  yet 
 this  Book  is  full  of  fuch  names,  as  doe  moft  of  all 
 fuit  with  the  argument  thereof,  as  King,Welbeloved, 
 Brother ,  Shepheard,  the  chiefe  often  thoufand,  ckc.  That 
 moft  excellent  fhining  glory,  dignity,  and  Majefty, 
 which  is  here  put  upon  the  Bridegroom,  can  belong 
 to  none  befide  Chrift.  And  as  for  the  Bride ,  fhee  is 
 defcribed  by  fuch  rare  beauty  and  glory,  which  can- 
 not agree  with  Pharaoh's  daughter ;  for  how  is  fhee 
 compared  with  all  that  dwell  under  Solomons  Cur- 
 tain? and  how  is  (he  found  black,  parched  with  the 
 funne,  and  afflifted  by  her  Brethren? 
 
 Fifthly,  It  is  manifeftthat  Chrift  and  his  Apoftles 
 made  ufe  of  this  Book  by  applying  the  phrafes ,  and 
 borrowing  of  matter  and  frame  ot  fpeech  from  it,  as 
 in  Chap.  i.  2.  Draw  me,  ckc.  Suitable  to  that  are  the 
 words  of  Chrift,  in  Joh.  6.  44.    None  can  come  to  me, 
 
 C  2  vnkjje 
 
12  4n  EXPOSITION  of        Chap.  t. 
 
 unleffe  the  father  draw  him.  Agairt  in  verf.  9.  Behold 
 him  through  the  cafement  5  looking  through  the  grates^ 
 &c.  Agreeableisthis,  to  that  of  the  Apoftle,  in 
 2  Cor.  3.18..  We  behold  the  glory  of  the  Lord  as  through  a, 
 gjaffe,  or  cafement.  See  alfo  the  title  which  Chrift 
 giveth  his  Church  ,  in  Chap.  5.  2.  calling  her  undefi- 
 led,  agreeable  to  the  Apoftle,  whowoxfidprefent  the 
 Church  to  Chriji,  as  a  chaft  andpure  Virgin. 
 
 Thefe  places,  with  many  other  y  which  might  be 
 brought  0  do  clearly  demonftrate  what  afympathy 
 and  agreement  there  is  between  this  fong  and  the 
 new  Teftament.,  and  with  the  matter  and  manner  of 
 phrafe  alledged  there  9  by  Chrift  and  his  Apo- 
 files. 
 
 Sixthly  3   There  would  be  open  contradi&ions 
 found  to  be  in  this  fong,  if  it  were  applyed  to  any  o- 
 ther  then  Chrift  and  his  Church  5  for  how  can  it  be 
 faid  oivharaoVs  daughter,  that  fhee  is  the  only  childof 
 her  mother,  Chap.  5.  6.  when  in  the  laft  Chapter,  thit 
 flie  had a  little Jifier  ?  Now  concerning  theheavenly 
 Jerufalem,  fhee  is  called  the  mother  of  us  all 3  and  the 
 Church  is  but  one  in  Chrift :  but  in  refpeft  of  thofe 
 feverall  congregations  that  the  Church  is  divided 
 into  5  fhemay  be  faid  to  have  many  filters  5  and  thus 
 according  to  the  right  interpretation  3  we  fee  a  har- ; 
 snonious  agreement  in  this  feeming  contradiftion. 
 1  might  bring  many  more  arguments  to  prove  this 
 fong  to  bean  excellent  part  of  canonicall  Scripture, 
 but  Iforbear ,  forafmuch  as  the  feverall  paflages  of 
 it  will  agree  to  the  experience  ofthe  beft  Chriftians^ 
 wherefore  it  will  be  worth  our  time  and  paines  to  > 
 read^ftudy,  and  meditate  in  this  moft  excellent  por- 
 tion of  holy  writ  .5  and  when  we  come  to  underftand 
 
 this 
 
Verf.  i.  Solomons  Song.  1 3 
 
 this  fong  clearly ,  wee  fhall  be  forced  to  confefle3 
 that  there  is  notfuch  choifeand  heavenly  matter^ 
 neither  the  like  fvveetnefs  and  comfort  in  any  fong, 
 as  in  thb  fong  of  fangs. 
 
 Thirdly ,  we  have  the  Author  of  this  Soflg  (which 
 is  Solomons*) 
 
 Solomon  wasthegreateft  fon  of  wifedome  among 
 men,  whofcunderftanding  was  as  large  astheSea, 
 1  Jv27/£.  4.  29*30.  And  whofe  affe&ions  were  as- 
 large  as  his  understanding  :  hee  is  made  the  holy 
 Ghoft's  inftrument  for  the  compofing  of  this  excel- 
 lent fong  of  fongs.  A  man  of  the  deeped  appre- 
 henfion  is  made  ufeof  in  the  higheft  matters ,  to 
 wit,the  intercourfe  of  love  betwixt  the  Lord  Chrift 
 andhrsSpoufe. 
 
 Solomon  was  a  type  of Chrifi: : 
 
 Firji,  In  that  he  had  his  name  of  peace  5  which  is 
 called  in  Hebrew  shclomoh,  but  after  the  Greek  Solo- 
 mon, peaceable 9  for  he  was  a  man  of  peace  and  reft  3 
 and  God  faid  of  him  ,  Solomon  (ball  be  his  name  3  and 
 Twill  give  him  (Salov/)  peace  and  quietnejje  unto  ifrael 
 in  his  dayes  ,  1  Chron.  22.  9.  Which  promife  was 
 made  good  ?  as  wee  read  in  1  King.^.  24.  Hee  had 
 peace  on  all  fides  round  about  him.  N  ow  Chrift  is  our 
 Prince  of  peace,  Tfa.  9,  6.  and  is  called  by  the  Apoftle 
 curpeace^Ephef.i.  14.  That  is3 he  is  the  author  and 
 caufcofallour  peace  5  he  is  the  cement  3  the  only 
 tie5  and  ground  of  all  that  peace  and  union  between 
 God  and  us3  and  alfo between  the  jfow  zndGentiles 
 bringing  them  into  fellowfhip  and  communion  one 
 with'another. 
 
 2.  Solomon  furpaffed  all  the  Kings  of  the  earth  in 
 riches  and  wifdome.    2Chr.  9.  22.  And  all  the  earth 
 
 fought 
 
H  An  E  XV  0  S  IT  I  0  N  of       Chap.  I. 
 
 fought  the  face  of  Solomon,  to  heare  his  wifdome  which 
 Godhadputin  his  hearty  i  K  ng.  10.  24.    He  wasthe 
 wifeft  of  all  Kings  ,  as  we  fee  in  1  King.  5. 12.  There 
 wctt  none  like  hint,  before  him,  neither  after  him  pall  any 
 arife  hk§  unto  him.     He  was  alfo  the  wifeft  Prophet, 
 whofe  heart  was  lifted  up  higher  then  the  fun,  and 
 who  had  received  a  large  meafure  of  the  fpirit  of 
 Prophefie  from  the  Lord  :   but  yet  behold  Jefus 
 Chritt,a  greater  then  Solomon,  Matth.  12. 42.   For  in 
 him  are  the  treafures  of  wifdome  9  Col.  2.  3.    That  is, 
 Chrift  had  in  him  the  perfeftion  ot  all  wifdome  and 
 knowledg  :  and  the  Apoftle  calleth  him  in  t  Cor.  1. 
 24.  The  wifdome  of  God.     Chrift  is  eflentiall  wife- 
 dome  and  underftanding:  Counfell  is  mine,  and  found 
 wifdome  (  faith  he  )  lam  under/landing  ,  Prov.  8.14. 
 Thisfong  therefore  is  commended  unto  us  by  the 
 holy  Ghoft,  in  the  higheft  degree  of  excellency ,  in 
 refpe&ofthe  Author,  who  was  fuch  an  eminent 
 type  of  Chrift  both  in  peace  and  wifdome. 
 
 Obferve  from  hence,  that  Solomon  is  a  canonized 
 Saint,  elfe  he  had  not  been  the  Pen- man  of  Canoni- 
 call  Scripture,  and  foto  have  been  a  Scribe  of  the 
 holyGhoft  :  The  Apoftle  Peter  fpeaks  thus  of  all 
 the  holy  Prophets  and  Pen-men  of  holy  writ,  in  his 
 2Epift.  Chap,  i.verf.io,  21.  Firji  know  this ,  thatno 
 prophefie  in  the  Scripture  is  of  any  private  interpretation^ 
 For  prophefie  came  not  in  old  time  by  the  will  of  man  :  but 
 holy  menof  God ]f pake  as  they  were  moved  by  the  holy 
 Ghofi.  Now  Solomon  bein  g  one  of  thofe  holy  men  of 
 GW,hemuftneedbe  a  deare  and  beloved  Saint  of 
 God. 
 
 2.  Hee  was  a  moft  excellent  type  and  figure  of 
 the Mcjfiatis  in  love, peace,  wifdome,  and  glory.- 
 
 and 
 
Verf.  i.  Solomons  Song.  1 5 
 
 and  Chrifthimfelfe  is  called  Solomon^  in  Chap.  3.  u. 
 It  would  be  therefore  more  then  abfurd  rafhneile  to 
 conclude  him  a  reprobate. 
 
 5.  The  promife  which  God  makes  to  David^  that 
 if  Solomon  finned,  hee  fhould  be  chaftifed ,  but  that 
 God  would  never  takeaway  his  mercy  clean e  from 
 him,  as  he  did  from  S<W,  2  Sam.  7.  14,15.  Thiscan- 
 not  be  meant  of  fucceffion  in  the  Kingdome  3  for  it 
 would  have  been  no  comfort  to  have  enjoyed  the 
 Kingdom  for  a  while ,  and  afterwards  to  perifli  fov 
 ever  5  therefore  it  muft  be  taken  for  a  promife  of  an 
 eftateoflife. 
 
 4.  God  fpeaks  well  of  Solomon  after  his  death, 
 making  an  honorable  mention  of  his  name,  8c  joyns 
 him  with  his  Father  David  ,the  Lord  commending 
 Rehoboam  8c  his  people  for  their  fir  ft  5.  years  go- 
 v  ernment,  2  Chr.  j  1.  17.  Three  years  long  they  walked 
 (faith  the  Lord)  in  the  way  of  David  and  Solomon. 
 Now  God  never  made  any  fuch  honourable  menti- 
 on of  a  reprobate  after  his  death,  in  all  the  Scrip- 
 ture. 
 
 5.  Confider  that  name  of  love  and  favour  which 
 God  gave  unto  him^Jedidiah, beloved  of  God. 
 
 6.  Solomon  himfelr  i-i  fa  id  to  have  loved  the  Lord, 
 iKing.%.%.  which  thing  being  true  (elfeitwould 
 not  have  been  recorded  in  Scripture}  he  could  ne- 
 ver fall  finally  from  God. 
 
 7.  It  is  faid  in  Luk.  1 3.28.  that  Abraham -jfaacjmd 
 'Jacob ,  and  the  Prophets  ("of  which  number  Solomon 
 is  one)  are  in  the  Kingdom  of  God  :  Yet  the  falfe 
 Prophets  are  excepted,  as  Balaam^  by  whom  God 
 fpake  fometimes  in  a  compulfitory  ways  but  the 
 Lord  ufedno  fuch  inftruments  tobePcn-mea  0f 
 the  holy  Ghoft.  8,  And 
 
1 6  An  EXPOSITION  of        Chap.  i. 
 
 8.  Andlaftly,  his owne  3.  Bookes  evince  his  re- 
 pentance and  reconciliation  with  God  :  For  this 
 glorious  light  of  Ifrael  for  a  feafon  was  clouded  and 
 overfhadowed  by  Idolatry }  for  it  is  faid,  Salomon 
 worfljippcdfirange  gods.     Now  upon  thefe  words  the 
 Romanifts  conclude.,  that  Solomon  died  a  reprobate^ 
 but  Mr.  Broughton  is  of  another  opinion  concerning 
 thefe  words  :  J  have  oftentimes  mujed  (  faith  hee  ) 
 whatfhould  be  the  meaning  of  thefe  words  9  And  S0J0- 
 nSfriewtf  ^^worfliippedftrangcgods.  for  (faith  he)  I  could 
 the  Scrip-        never  thinke  that  he  could  ejieem  the  idolls  of  the  hathen 
 mres,  M54  •  for  gods  5  conji  dering  he  hadfuch  wonder  full  knowledge ^ 
 butfurely  this  is  the  meaning  5  that  by  allowing  his  Con- 
 cubines to  worfrip  them  5  and  in  that  it  was  done  by  his 
 Commandcment^itwa*  as  his  a3  5  and  this  I  hold,  till  I 
 be  better  wjlru&cd.     if  he  had  come  tofo  open  a  folly ,  as 
 to  wcrfhip  them  as  God^  this  his  finne  muji  needs  have 
 been  of  very  high  nature  5  if  not  thefmne  againji  the  holy 
 Ghofl,  which  is  unpardonable. 
 
 But  however  itmuft  be  con feffed,  that  Solomon 
 fell  grievoufly  by  giving  the  reins  to  his  lufts  5  yet, 
 as  it  was  faid  already  9  his  ^.laftBooks  will  declare 
 what  the  frame  and  temper  of  hisfpirit  was  in  his 
 old  age. 
 
 1 .  The  book  of  the  Proverbs,  wherein  by  allego- 
 ries taken  from  the  tnoft  excellent  of  the  creatures^ 
 and  alfo  from  thofe  of  the  loweft  ranke  and  efteem3 
 ke  fheweth  the  wifdome  of  God  in  the  government 
 of  the  world  :  from  whence  hee  perfwades  men  to 
 feek  after  the  wifdom  of  God5  admonifhes  the  peo- 
 ple to  beware  of  ftrange  women,  and  labours  to  fet- 
 tle them  in  the  grounds  of  Religion. 
 
 2.  His  Booke  called  the  Treacher^  which  book 
 
 was 
 
Verf,  i.  Solomons  Song.  1 7 
 
 was  made  in  his  old  age  3  and  after  his  rec^  vei  y  out 
 of  fin  :  hebeginncth.  Vanity  of  vanities,  alt  i s  but  va- 
 -  nitys  faith  the  Preacher.    He  preached  worldly  va- 
 nity from  felfe-experience _,  admonifhing  others  to 
 beware  by  his  evill.  In  which  Book  he  fheweth  in 
 generallthe  tranfitory  cftate  of  all  things  in  the 
 world.  For,  faith  he,  confidei  the  Sun,  it  rifeth  and 
 fetteth ,  and  returncth  again  to  his  place.     'I he  vcinde 
 goeth  toward  the  South  3  and  turneth  about  into  the 
 North  :  it  rvhirleth  about  continually  3  and  it  returns  a- 
 gain  according  to  his  circuits.     J 11  the  rivers  run  into 
 the  Sea, yet  thefea  is  net  full '5  unto  the  place  from  whence 
 the  rivers  come, thither  they  return  again. So  by  this  he 
 fheweth  D  that  there  is  no  felicity  in  any  thing  un- 
 derthefun,  but  all  is  vanity.  Hegoeson,  and  tries 
 wifdome  and  knowledge  but  faith  he,  inmuchwif- 
 dome  is  muchgriefe  3  and  he  that  encreafeth  knowledge^ 
 encreafcthforrovc.  He  went  yet  further,  and  tryed  all 
 pleafant  things  5  for  (faith  he)  I  made  great  worlds,  1 
 built  houfes  3  Jet  Gardens  and  Orchards  0  and  I  plan- 
 ted trees  in  them  of  all  kind  of  fruits.     I  made  mee 
 pooles  of  water,  (kc.  In  a  word,  I  was  full,  and  much 
 encreafed,  1  wanted  nothing  that  my  heart  could 
 defire  :  but  when  I  began  to  confider  what  felicity 
 thefe  things  could  bring  unto .mee,  I  beheld  no- 
 thing but  vanity  and  vexation  of  fpirit,  and  that 
 there  was  no  profit  under  tlue  Sun. 
 
 3.  This  mod  divine  fong  penned  (as  was  hinted 
 before  )  in  his  old  age:  his  affe&ions  and  his  mind 
 is  taken  up  in  contemplating  and  celebrating  thofe        ^\  ,  • 
 fweetmyfteriesof  Chrift  and  his  Churchy  and  of 
 that  intercourfe  of  love  pafling  between  them  :  his 
 heart  is  now  lifted  up  higher  then  all  the  things 
 
 D  under 
 
18  An  \E  X  T  0  S  I  T  1  0  N   of        Chap.  I. 
 
 under  the  Sun3  reckoning  of  theto  nothing  but  va- 
 nity and  vexation  of  fpirit.  Now  by;  what  hath 
 been  faid  5  wee  may  conclude  Solomon  a  glorious 
 Saint  of  God,  and  therefore  fhould  be  ftirred  up  to 
 the  ftudy  and  meditation  of  this  Book  the  more,  for 
 Solomons  fake,  the  Pen- man  thereof. 
 
 Chap,  i, 
 
 VEPvS.   235. 
 
 Let  him  kjjfe  mm  with  the  kjjfes  of  his  mouth  -0  for  thy 
 
 love  is  better  then  wine. 
 Becaufeofthe  favour  of  thy  good  ointments  5  thy  name 
 
 is  as  ointment  poured  forth  3  therefore  doe  the  Virgins 
 
 love  thee. 
 
 N  this  Chapter  obferve  two  parts. 
 
 1.  The  earneft  defire  of  the  Church  to  be  ef- 
 fectually joyned  unto  Chrift  D  and  to  enjoy  his  pre- 
 sence 5  that  fhe  might  have  fweet  and  moft  comfor- 
 table communion  with  her  head  andSpoufe,  and 
 this  is  from  verf.  2.  to  the  end  o(verf.  7. 
 
 2.  There  is  contained  the  ready  offer  of  Chrifl; 
 to  entertain  and  embrace  his  beloved  Church  5  to- 
 gether with  a  mutuall  commendation  one  of  ano- 
 ther and  both  fettitig  forth  the  praifesof  eacho-. 
 ther,  from  verf.%.  to  the  end  of  the  Chapter. 
 In  the  firft  part  obferve, 
 
 1 .  The  Churches  earneft  wifiies  and  defires,  ver. 
 
 2>3>4- 
 
 2.  She  preventeth  fome  obje&ions  that  might 
 be  made  againft  hex>verf,  ^  6, 7,  The 
 
Verf.  2.  Solomons^,  19 
 
 The  earneft  defire  of  the  Church  is  fet  down  un- 
 der the  fimilitude  of  a  lover. 
 
 Let  him  kjjfe  mee  with  the  kjjfes  of  his  month. 
 &c. 
 
 In  this  Verf.  obfervetwo  things. 
 
 1.  The  Churches  prayer  or  requeft  to  Chrift,  in 
 thefe  words,  Let  him  kijje  me,  &c. 
 
 2.  Thereafonof  her  prayer  3  wherein  fcee  fets 
 forth  the  excellency  of  Chrifts  love,  in  thefe  W'ords, 
 For  thy  love  is  better  then  wine. 
 
 To  kjjfe  in  the  Scripture  noteth  3.  things. 
 
 1.  It  noteth  worfhipandfervice,  as  we  have  it 
 in  the  Prophet  Hofea  3  Chap.  1 3.  verf.  2.  Let  the  men 
 thatfacrifice  kj/Je  the  calves  :>  it  being  an  aft  and  token 
 ofworfhip  and  religious  honour.  See  alfo  in  1  Ki 
 19.  18.  Tet  I  have  left  me  (Taith  God)  [even  thonfand 
 inlfrael)  which  have  not  bowed  unto  Baall0  and  every 
 month  which  have  Hot  kjjffed  him.  That  is,  that  have 
 not  fomuch  reverenced  or  honored  Baal9  as  to  kiffe 
 him. 
 
 2.  To  kiffe  is  an  expreflion  of  duty  and  ofaedi-* 
 ence  }  thus  Samuel  kifled  Saul^  when  he  had  annota- 
 ted him  King  oflfrael,  1  Sam.  10. 1.  This  he  did,  as 
 a  token  of  obedience :  this  is  that  duty  towards 
 Chrift,  expreffed  in  Pfal.  7. 9.  Kiffe  the  fonne :  That 
 is,  yield  all  obedience  to  him,  regard  the  law  of  his 
 mouth.,  be  inftru&ed,  counfelled ,  and  commanded 
 by  him. 
 
 3.  To  kijfe  isafymbole  8c  pledgof love^therfore 
 the  Chriftians  of  the  Primitive,  time  ufed  fuch  ex- 
 preflions  of  love  in  their  love-feafts :  and  this  K  in- 
 joyned  by  the  Apoftle  as  an  expreflion  of  Chriftian 
 
 D  a  love. 
 
20 
 
 C 
 
 An  EX  P  OS  IT  JO  N  of      Chap.  I  • 
 
 loveandas  a  fign  or  their  unity  and  onenefie,  and  of 
 that  Chriftian  tye,  whereby  they  ftood  bound  one 
 to  another. 
 
 The  laft  or  thefe  fervesfor  our  purpofe :,  for  in 
 thefe  words,  Let  him  kjjje  me^  &c. 
 
 The  Church  defires  that  the  fweet  and  comforta- 
 ble  pledges  of  Chrifts  love  may  be  given  in  unto 
 
 her. 
 
 Byametonymie,  ftiee  putteth  the  figne  for  the 
 thing  iignified  $  for  a  kifs  is  but  a  pledg  of  that  love 
 of  Chriit  9  which  (hee  defires  to  be  made  a  partaker 
 of.  Here  we  have  an  exclamation,  full  of  fpirituall 
 paffions  and  divine  love  5  with  which  the  Church 
 is  enflamed,  and  as  it  were  impatient  in  her  defires, 
 after  a  nearer  con  junftion  with  Chriit.  Let  us  fee 
 it  farther,  what  that  is  which  the  Church  foearV 
 sieftlydefire5",  in  the  following  words. 
 
 With  the  kffes  ofhfc  mouth. 
 
 The  Church  doth  not  fay 9  with  the  kifTes  of  his 
 lips,  for  that  is  a  morefilent  and'ftill  gefture;  but 
 the  kjJJes  of  his  mouth  9.  which  is  no  luperfluous 
 fpeech  here  5  bufcit  implyeth  the  heavenly  &  graci- 
 ous fpeeches  which  proceed  out  of  Chrifts  mouth. 
 Cracewas  in  Chrifts  /7pxDPfal.  45.  3.  All  Chrifts  af- 
 fections were  fweet,  and  his  heart  was  a  treafureof 
 divinegrace:his  mouth  then  by  which  hee  utters 
 the  things  that  are  in  his  heart^irmft  needs  be  fweet 
 and  defireable. 
 
 Qu.  lut  was  ever  the  Spoufe  of  Chriji  without  all 
 pledges  of  his  love  ?  or  9  was  jhee  ever  without  the  word  $ 
 f  r  free  fee  vieth  to  cry  after  that  which ifoee  had  not  i 
 Anfw.  Chrift  did  alwayes  kifTe  his  beloved 
 
 Spoufe 
 
Verf.  2.  Solomons  Swig.  2 1 
 
 Spoufe  with  fomeofthe  kifles  of  his  mouth  5  but 
 he  let  out  his  light,  mi-iuatim,  by  little  and  little,  a  3 
 it  were  by  degrees. 
 
 The  promife  was  firftmade  to  Adam  in  the  feed 
 of  the  woman.    After  this,  the  promife  was  renew- 
 ed again  with  Abraham:  And  after  that  the  chil- 
 dren of  ifrael  were  come  out  ofiEgypt ,  his  Lawes 
 and  Ordinances  were  more  fully  delivered  by  Mo- 
 fes,but  as  yet  all  things  were  under  figures  and  fha- 
 dowcs}  the  Church  was  as  a  child  in  her  non-age, 
 and  in  t  hat  refpeft  the  Apoftle  faith,  they  were  un- 
 der tutors  and  governors,  untill  the  time  appointed  of  th? 
 father,  Gal.  4.  1,2.  And'mChap:^.  25,24.  he  faith, 
 they  were  kept  under  the  law ,  font  up  unto  the  faith* 
 which  fiould  afterwards-  be  revealed  $  which  law  was  a 
 Sch  )ol-mafier  unto  Chrijl.  In  this  refpccl  the  Apoftle 
 faith  :,that  the  heirs  of  life  and  falvacbn  were  but 
 Ch/ldren before Chrifts  Incarnation,  brcaufe  in  ge- 
 nerall  they  knew  but  as  children  ,  for  that  we  have 
 done  fince  :  befides  other  points  or  minority  touch- 
 ing legality  and  ceremonies ,  which  the  Apoftle  in 
 the  afore- cited  place  calls  elements  or  rudiments  | 
 fo  that  their  light  was  but  an  obfciire  &c  glimme- 
 ring light  to  ours  now  in  the  dayesof  the  Gofpel. 
 Chrifts  difcovery  of  himfelf then  was  but  afianding 
 behind  the  wall,  a  looting  forth  of  the  window ,  a /hew- 
 ing fc&tfelfe  throw h  the  lattice,  Can  t.2.9.  So  although 
 the  godly  in  the  time  of  the  Prophets  faw  thipro- 
 mrfes  afar  off,  and  embraced  them :  yet  they  had  them 
 but  in  the  expectation,  not  in  the  enjoyment:  they 
 had  the  pron  ifes  in  refne&ofthe  benefit,  but  not 
 in  the  perfection  o:  them.  Thefe  (faith  the  Apoftle)  Heh-  ll$ 
 receiued  not  the  promife  :  Cod  having  provided  fome  bet-  4°* 
 
 tcr 
 
22 
 
 An  EXPOSITION  of        Chap.  i. 
 
 ter  things  for  m^  that  they  without  u*jhottldnot  be  made 
 perfeff.  Now  the  Prophets  fore-fa  w  and  prophe- 
 fied  of  the  rifing  of  the  fun  of  Righteoufnefle  s  that 
 bright  morning  ftar,  who  would  make  glorious 
 difcoveiies  of  heavenly  light ;  and  they  alfo  pro- 
 phecyed  oftthe  powring  forth  of  the  fpirit  of  wif- 
 dome  3  aud  of  revelation  after  Chrift's  comming  in 
 the  flefh :  and  hence  it  is,  that  many  Kings ,  andPro- 
 phets0  and  righteous  men  defired  to*  fee  Chrifis  day  ,  and 
 fawitnot^Luk.  10.24. 
 
 This  is  one  of  the  kiffes  of  Chrifts  mouth,  which 
 the  Church  did  fo  vehemently  defire,  faying ,  Let 
 him  hjffe  me^  &c.  Whereby  the  Church  defireth  to 
 have  Chrift  manifefted  in  the  flefh  ,  and  to  have  the 
 fweet  and  comfortable  Doft rines  of  the  Gofpel  ap- 
 plyed  to  her  heart ,  and  that  (hee  might  not  be  al- 
 ways under  a  legall  difpenfationj,  for  the  law  nw^- 
 eth  wrath  ,  Rom.  4.  1 5.  It  was  a  mimfiration  of 
 death ,  2  Cor.  3.  8.  for  the  tenour  of  it  funs  thus3 
 Curfed  is  every  one  that  contjnueth  not  in  all  things ,  that 
 arc  written  in  the  bool^ofthe  law^  Gal.  3.10.  But  (.faith 
 the  Apoftle)  after  that  faith  is  come  0  we  are  no  longer 
 under  a  School-ma jier  ^  Gal.  3.  25.  That  is,  now  we 
 are  not  as  children  in  knowledg  and  underftand* 
 ing5  that  wee  fhould  need  a  School-mafter^but 
 weareasmenofriperyears,  and  as  men  grown  in 
 knowledge  by  the  cleare  light  and  fun-fliineofthe 
 Gofpel  :  lb  the  Church  defireth  here,  that  (hee 
 might  be  prevented  with  the  grace  of  Chrift,  and 
 have  the  feeling  of  his  love  and  favour  towards 
 here 
 
 For 
 
Verf.  7.  Solomons  song.  23 
 
 F<?r  fit  loves  are  better  then  wine. 
 Here  the  Church  rendercth  a  reafonof  that  her 
 inoftearneft defiie D  which  fhee  hath  to  bejoyned 
 with  Chrifl:.,  and  enjoy  a  more  tull  and  necr  com- 
 munion with  him. 
 
 Thy  loves,  Sec. 
 
 By  loves  fhe  meaneth  favour  and  acceptance :  and        -,-73 
 (he  (peaketh  in  the  plurall  number. 
 
 i.  To  declare  the  plentifulneffe  of  Chriits  love, 
 and  withall  that  great  comfort  and  joy  fhe  received 
 by  the aboundance  thereof. 
 
 2.  In  that  fhe  had  not  Chrifts  love  only3  but  alfo 
 the  fruits  thereof.  namely,  her  love  to  Chnji,  Chrijis 
 love  to  her  being  as  the  caul  e  ;  her  love  to  Chrift, 
 as  thceffeft  \  her  love  to  Chr/fi  a  reflection  of  his 
 love,  wherewith  he  loved  her  flrft,  according  to 
 that  in  1  jokn  4. 19.  //  'ee  love  him  ,  becaufe  kefirji  !o- 
 zeaus. 
 
 (better  then  wine)  or,  ecod  more  then  wine.  -a  P '^ 
 
 The  word  goo<!  is  of  a  large  extent,  and  is  uiea  tor   ihijuamcfus, 
 that  which  is  fair  5  fweetD  pleafing,  profitable  or  Aw**** 
 commodious  ,  caufing  joy  and  comfort.  The  fame   '0^odu™^ 
 word  is  ufed  in  Gen.  24. 16.  where  it  is  faid,  the   tus,idoneuss 
 Dam  fell  was  f aire  to  look?  upon.    That  is,  fhee  was  of  a   beatKS  &*'* 
 good  countenance.  And  we  have  the  fame  word  in 
 F fiber  1 .  10.  where  it  is  faid$  the  Kings  heart  wj-s  mer- 
 ry xtith  wine.  So  that  by  goodD  the  Church  meaneth 
 profitable,  fweet,  pleafant,  comfortable,  and  full  of 
 falvatkm^  for  it  Ktheloveofdettion.,  of  adoption, 
 juftiheation  D  of  righteoufnefle  and  fanctificarioo, 
 a^d  therefore  a  very  fweet  and  comfortable  love. 
 
 l\iter- 
 
24 
 
 AnE  X  V  0  S  IT  I  0  N  of      Chap.  r< 
 
 Better  then  wine. 
 
 Wine  is  one  of  the  moft  precious,  comfortable, 
 and  delightfull  creatures  that  is  in  the  workL  It  is 
 here  put  fynechdochically,as  onepleafant  fpecies  or 
 kind  for  all  the  reft :  and  becaufe  Wine  is  the  prin- 
 cipail  thing  in Feafts and  Banquets,  it  is  here  put 
 for  all  dainty,  pleafant,fweet&  comfortable  meats 
 and  drinks,  ulfed  in  the  banquets  of  the  great  ones 
 of  the  world. 
 
 The  Verje  being  thus  opened,  let  us  draw  iome 
 Obfervationsfrom  it. 
 
 Obfer.  1.    That  fuch  as  have  the  leajitafi  ofchrifl's 
 love  are  impatient  andreftlejjein  their  defirts  after  the 
 Marettfeilowpp  and  communion  with  him.    Hence  it 
 is    that  the  Spoufehere  breaketh  forth  into  fuch  a 
 fpeech  with  an  exdamation,  being  full  as  it, were  of 
 divine  paffions,  and  of  enflamed  love,  faying,  let 
 him  kijjemee,  &c.     This  was  grounded  upon  fome 
 tafts  of  Chrifts  love  5  for  Chrift  had  not  fpoken  as 
 •yet  to  the  Spoufe }  but  fhee  on  a  fudden (as  it  were) 
 without  any  word  from  Chrift,  utters  this  vehe- 
 ment exclamation  of  hers,  and  that  without  any  o- 
 ther  ground ,  then  that  his  love  is  better  then  wine. 
 See  this  in  the  Apoftle:  he  counted  all  things  but 
 dunz^K  v$*?*,  dogs-meat^  that  he  might  win  or  gain 
 Chrift :  that  is,that  he  might  get  more  neerer  com- 
 munion with  him  ^  and  that  hee  might  befatisfied 
 with  a  larger  portion  of  his  fulnefle :  and  yet  the 
 Apoftle  goes  higher  then  this,  anddefires  tobedif- 
 folved^andto  bewithchrifl ,  that  fo  hee  might  enjdy 
 the  hightft  communion  of  all.   The  Church  here 
 defires  Chrifts  manifeftation  in  the  fiefh ,  that  fhee 
 
 might 
 
Verf.  2.  Solomons  8*mg.  25 
 
 might  enjoy  him  in  a  Gofpel-difpenfation .  and 
 
 have  fvveeter  difcoveries  of  his  favour :  fo  in  like 
 manner  the  Church  of  the  New  Teftamcnt,  who 
 did  enjoy  all  the  priviledgcs  oftheGofpel  ^yetfhe 
 goes  higher  in  her  affections,  and  delires  Chi  ids  lafl 
 comming,  that  fo  (he might  enjoy  him  in  that  hea- 
 venly St  everlafting  communion,  which  the  Saints 
 (hall  enjoy  hereafter. 
 
 2.  Obiervt*}  that  Chriji  ka£h  given  more feeeei  and 
 co?n'ort  able  pledges  of  love  and  reconciliation  to  his  pec- 
 pic  under  the  Gojpel  3  then  he  did  nndcr  the  Law. 
 
 Hence  it  is,  that  Chrift  telleth  his  Difciples,  and 
 faith,  Blefed  are  the  eyes  that  fee  that  yee fee.  For  I  tell 
 you  ,  many  Prophets  and  Kings  have  defiredto  feethofc 
 things  which  yee fee, and  have  notfeen  them  :  and  to  hear 
 thofe  things  which  yce  heare  3  and  have  not  heard  them^ 
 Luk.  10.  24.  To  this  purpofe  is  that  of  the  Apo- 
 ftle,in  Heb.  12.  18,1932  c.  For  yon  arc  not  come  unto 
 the  mount  not  to  be  touched  3  and  that  burned  with  fire  : 
 Nor  unto  black?7  effc,  an^  darkneffe,  and  tempefl  3  and  thz 
 found  of  a  Trumpet,  &  the  voyce  of  words,  Sec.  By  the 
 mount  is  mount-Sinai,  whereon  the  law  was  given ; 
 and  by  all  thofe  expreiiions  of  darknes  and  tempeft, 
 and  fire  ^  wee  are  given  to  underftand  thei]avi(h3 
 fervile,  and  fearfull  condition  ofrhem  who  were 
 under  the  law :  and  how  iarre  fnort  their  condition 
 came  of  the  excellency  of  our  condition ,  who  are 
 under  the  Gofpel.  And  hee  faith  further  3  J'erf.22. 
 But  yeeare  come  un  0 mount  Sion  3  and  unto  thz  City  of 
 the  living  Cod,  the  heavenly  Jerujalem,  and  to  innume- 
 rable company  of  Angls :  to  the  gcnerall  Ajfembly  ,  and 
 Church  of  the  fir  ft -born  which  are  written  inhcavenjke. 
 By  mount-Sion  he  meaneth  the  Church  under  the 
 
 E  Gofpc)3 
 
26  Att  EXPOSITION  of         Chap, 
 
 Gofpel,  whereof  mount-Sion  was  a  type,  P/4/.14.7. 
 And  the  Do&rine  of  the  Gofpel  was  to  goe  out  of 
 Sion,  Ifa.  1.  3.  And  by  all  theother  expreffions  he 
 fheweth  the  happy  condition  of  them,  who  arc  un- 
 der the  Gofpel.  It  is  the  fame  argument  for  fub- 
 ftance,  that  the  Apoftle  ufes  in  Rom.  6. 14.  Forfinne 
 JJjail  not  have  dominion  over  yon,  for yee  are  not  under 
 the  law  ,but  under  grace.  That  is  p  nowhavingfuch 
 manifeftations  of  grace  under  the  Gofpel  :  fin  fhall 
 not  takefuch  advantages  againft  you  ,  as  to  keep 
 you  under,  or  to  enthrall  you,  as  it  did  thofe  under 
 the  Law. 
 
 Againe,  Chrift  hath  powred  out  a  greater  mea- 
 fure  of  his  fpirit  on  his  people,  now  in  the  times  of 
 the  Gofpel ,  then  before.    The  Saints  of  old  have 
 had  the  fame  fpirit  for  fubftance,  but  notformea- 
 fure  j  the  fpirit  was  given  out  unto  them  by  fmall 
 drops }  but  in  the  times  of  the  Gofpel  it  was  powred 
 out  infhowers  and  abundance  ,  Tit.  3.  6.     The  word 
 tranflated  abundantly  fignifies  Riches,  which  notes 
 not  only  the  pretioulnefle,  but  the  plenty  andfu- 
 perabundancy  thereof.     And  it  is  faid ,  when  hee 
 ("meaning  Chrift  )  afiendedup  on  high ,  andled  capti- 
 vity captivf^he  did wit  hall give  gifts  unto  men,  Ephef. 
 4.8.  Inthefe  words  the  Apoftle  alludeth  to  an  old 
 cuftome  of  the  Jewes,  who  in  dayes  of  great  joy  and 
 folempnity,  didufeto  fend  gifts  and  prefents  one 
 toanotherDaswe  readinNe^.  8. 10.12.  The  people  did 
 eate  and  drinks  and  fend  portion*.     This  thepeople 
 did  in  token  of  their  joy  after  thdr  redemption 
 from  captivity.     So  whea  Chrift  afcendedup  on 
 high,  as  in  the  day  of  his  M.ijefty  an  J  Tnauguration 
 in ,hi3  Kingly  feat  and  Chariot  of  triujiph  3  he  fent 
 
 plentiful 
 
Verf.  2.  Solomons  Sottg,  2 
 
 plentifull  portions  and  gifts  of  his  holy  fpirit  into^ 
 the  hearts  of  his  people.  Now  in  that  Chi  ift  powrs 
 outmoreabundantlyof  hib  fpiiit  in  the  days  Of  the 
 Gofpel  then  before  p  the  fpirit  of  evidence  and  de- 
 monstration, the  fpirit  of  revelation  and  knowledg 
 asitis  calledin  i  Cor.  2.  Herein  Chiift  hath  given 
 more  pledges  of  his  love  in  thetiir.es  ut  the  Gofpi] 
 then  in  the  times  of  the  law.  D 
 
 Lajily  ,  The  will  and  mind  of  C  d  is  more  fully, 
 and  more  plainly  revealed  to  his  people  under  the 
 Gofpel,  then  it  was  under  the  Law  :  God  let  out 
 light  by  little,  and  little,  till  the  fun  ofrighteouf.  ' 
 neffe  arofe.  So  we  have  it  in  Heb.  1. 1.  Cod/paL 
 unto  the  Fathers  by  the  Trophcts  at/undry  times  and  in 
 divers  wanner s  5  but  in  thefe  dayes  he  hath  fpoken  by 
 his/onne,  Verf.  2.  That  is,  he  hath  fpoken  more  fol- 
 ly and  plainly. 
 
 The  antithefisor  opposition  which  the  Apoftle 
 fets  between  Gods  fpcaking  by  the  Prophets  of  old 
 and  by  his  Son  in  the  latter  age  of  the  world  (hews 
 plainly  the  dimnelTe  and  darkneflfe  of  thofe  former 
 ages  in  comparifon  of  thofe,  which  have  been  fince 
 thecomming  of  Chrifh 
 
 3.  In  that  the  word  of  the  Gofpel  is  called  the 
 klile  of  Chrifrs  mouth, 
 
 Obfery.  That  the  DoSrine  of  the  Gofpel  is  very  facet 
 and  dejir  able.  J 
 
 From  hence  it  is,  that  David  doth  to  highly  com- 
 mend the  holy  Doftrine  of  the  Lord,  that  it ispm- 
 tea ,  pure  and  infallible,  and  of  fuch  mighty  opera- 
 tion  and  effefts,  that  he  faith ,  it  is  more  to  be  de fired 
 then  gold  yea  then  much  fine  gold,  /meter  then  the  bo^ 
 wyorthehoney-comb,Vh\.  I?t  In theOriginall the 
 
 E  2  words 
 
28  AnEXFQSlTlONof        Chap.  K 
 
 wards  run  thus  ,  fleeter  then  the*dropfing  of  the  ho- 
 my-combs: It  is  meant  of  that  which  commeth  forth 
 without  preffing.  and  therefore  counted  the  fwee- 
 teft  and  pureft  honey  of  all  other. 
 
 All  the  Epkhit£s  gi/en  in  Scripture  unto  the 
 Gofpeldofhew,  that  it  is  fweet  and  comfortable  3 
 it  is  called the  goad  word  of 'God,  Heb.  6.  5.  A  gooddo- 
 Srine  ,  1  Tim.  4.  6.  A  faithfull faying^  and  worthy  of 
 all  acceptation  ,  1  Tim.  1. 15.  The  word  of  life  ,  Phil. 
 a.  16.  Ihe  word  of  reconciliation ,  2  Cor.  5. 19.  Tfo 
 Gtf/pe/  of  peace  3  Ephef.  2. 17.  7/>e  G^/pe/  of  falvation^ 
 andthewordoftruth^Eph.  1. 13. 
 
 Eefides,  the  G.ofpel  brings  glorious  effe&s  along 
 with  it  5  as  liberty  to  Captives,  and  bleffed  joy  and 
 comfort  to  thofe  in  diftreffe  3  as  in  If  a.  61.  1,  q.  It 
 is  tidings  of  great  joy  y  viz.  of  reconciliation  to  God 
 by  Chrift,  and  of  peace  and  joy  in  the  holy  Ghoft. 
 It  is  no  other  then  the  fweet  kiffes  of  Chrifts 
 mouth  5  and  thofe  heavenly  Oracles  of  his  mouth, 
 whereby  he  calleth,  enlightneth,  comforteth  9  and 
 worketh  faith  in  his  people.      Chrifts  affe&ions 
 were  (  as  I  may  fo  fpeak  )  dyed  in  love  and  fweet-* 
 neffe :  and  his  heart  was  as  a  fountain  of  grace,  ther- 
 fore  needs  muft  his  mouth  be  fweet,  which  is  fas  it 
 were)  the  inftrument  by  which  he  utters  what  is  in, 
 his  heart.     Chrift  conveyeth  all  his  graces  and  all 
 good  things  into  his  people  by  the  word  of  his 
 mouth.       Nomarvail  then,  though  the  Church 
 be  enflamed  with  the  defire  of  the  kiffes  of  his 
 mouth. 
 
 4.  Obferve  from  the  reafon  which  the  Church 
 renders  of  her  moft  earned:  longingsand  defires  af- 
 ter Chrift :  For  thy  loves^  &e. 
 
 That 
 
Verf.  2.y  Solomons  So>t§.  29 
 
 That  thofefirong  defires  ,  andthofe  carnefi  longings 
 of  the  fait  hfall  after  Chrtft,  they  flow  fro  w  a  principle of 
 
 love . 
 
 Love  is  impulfive  and  conftraining,  it  hath  a 
 fvveet  kind  of  violence  to  draw  out  all  the  affections 
 ofthefonIeuntoChrift^  fee  this  in f2C^r.  5.  15.  The 
 lovcofchrift  confbrains  ui ,  faith  the  Apoftle.  So  a- 
 gain  in  Jer.  31.3.  I  have  loved  thee  with  an  everlafi/ng 
 love  ,  therefore  with  mercies  have  1  drawn  thee  ,  faith 
 the  Lord.  *  And  in  Hof.  11.4.  I  drew  them  with  the 
 cords  of  a  man^with  bands  of  love,  &c. 
 
 Now  wee  muft  underftand  this  principle  of  love 
 to  be3  either  Ch lifts  love  to  us,  or  our  love  to  hiin^ 
 for  there  is  an  interchange  of  fpiritual  love  between 
 Chriftand  his  people.  Firft,  Chrifts  love  to  us 
 (inrefpeflofthe  extrinficall  part  of  it  J)  is  the  ex- 
 prefling  of  his  love  to  us  by  the  evident  teftimo- 
 nies  of  his  favour  &  grace:  and  by  uniting  of  him- 
 felfe  unto  us,  making  of  us  to  partake  with  him- 
 felfe  of  his  own  goodneffe.  Now  by  the  manife- 
 ftationofChriftslovetous,  he  begets  in  our  fouls 
 a  love  of  him  :  his  love  is.,  as  the  caufe  3  our  love  as 
 the  effect  :  and  as  Solomon  faith  of  the  rivers  ,  that 
 they  both  come  from  ,  and  return  again  into  the  Sea^ 
 Ecclef.  1.7.  So  Chrift  is  the  ocean  of  fpiritual  love, 
 from  whence  we  derive,  and  into  whjch  we  return 
 our  love  :  fothat  our  love  proceeds  fromChrift's 
 love  5  his  love  is  as  a  load- ftone3  attractive,  draw- 
 ing  our  affections  to  him  3  our  love  is  as  the  re- 
 flecting backe  to  him  again  the  beames  ofhisowne 
 love. 
 
 Now  that  principle  of  love  by  which  wee  are 
 drawn  to  Chrift,  is  both  Chrifts  tovetous,  and  the 
 
 fruits 
 
go  An  E  XV  0  S  IT  I  ON  of       Chap.  i. 
 
 fruits  thereof,  namely  our  love  to  him.  Now  there 
 are  three  things  in  love3  whereby  the  affe&ions  of 
 the  foul  are  drawn  unto  Chrift. 
 
 i.  Anaffeftionofthewill5  whereby  we  are  in- 
 clined unto  the  thing  beloved  :  Now  the  nature  of 
 the  will  is  elicita,  not  coaUa,  inclined  and  drawn 
 forth,  not  compelled  and  conftrained  $  will  fhould 
 be  no  willD  if  it  were  fo :  but  there  is  that  divine  ex- 
 cellency, &  that  excellent  dignity  in  Chrift,  which 
 is  as  a  load-ftone3  very  attractive.,  &  an  objeft  very 
 tempting  and  alluring  to  bend,  to  draw,  and  to  in- 
 cline the  will,  making  of  it  toclofewith  Chrift,  as 
 with  the  beft,  and  moft  excellent ,obje&  in  all  the 
 world. 
 
 2.  A  defire  of  union  and  enjoyment  of  the  thing 
 beloved.  Now  when  the  foule  eyes  fuch  an  excel- 
 lent object  as  Chrift  is,  in  refpeft  of  his  fpirituall 
 beauty,  and  fuper- eminent  worthineffe  and  digni- 
 ty :  it  prefently  covets  the  enjoyment  andfunftion 
 of  him  i  the  foule  defires  nothing  more  then  union, 
 then  peculiarity  and  intereft,  then  the  everlafting 
 poffeffion  of  him ,  who  is  that  love-deferving  ob- 
 ject 
 
 5.  A  complacency  or  wel-pleafedneffe,  where- 
 by we  reft  our  felves  well  pleafed  in  the  goodneffe 
 of  the  thing  beloved  mow  nothing  in  the  world  is 
 more  pleafing  to  a  believing  foule  then  Chrift :  fo 
 that  let  his  difpenfations  be  what  they  will ,  his 
 Saints  are  never  weary  of  him.  Tea,  they  take  pleafure 
 in  infirmities •  in  reproaches ,  in  necejfities ,  in  perfe- 
 ctions, in  diftreffes  for  hk  fake  :  and  when  they  be  weaf^ 
 in  themfelves,  then  they  arejirong  in  him,  and  more  then 
 Conauerours,  as  faith  the  Apoftle.     Now  by  thefe  3. 
 
 ads 
 
Verf.  2.  Solomons  Stag, 
 
 afts  or  effeftsin  love,  are  the  affections  of  Eelievers 
 eminently  drawn  out  toward  Chrift. 
 
 5.  Obfervefrom  her  form  of  fpeech  ( thy  loves) 
 fpeaking  in  the  plurall  number. 
 
 That  the  love  of  Ged  in  Cbriji  is  an  infinite  ,  and  * 
 manjfeji  love. 
 
 The  Apoftle  would  have  the  Ephejians  to  compre- 
 hend with  all  S  unts  9  the  breadth,  and  length,  the  depth 
 and  height  h  of  the  love  of  God  in  Chrifi :  but  yet  for  all 
 that  he  concludes,  that  itpafeth  knon ledge,  Ephef.  3. 
 18319.  God's  love  is  of  one  nature  and  fuhftance, 
 but  it  is  various  in  refpeft  of  the  difpenfations 
 thereof.  Love  is  an  internal!  affeftion  in  God,  and 
 therefore  it  pafleth  underftanding  5  fo  that  we  can- 
 not conceive  of  it  as  it  is  in  it  felfe :  but  onely  wee 
 know  and  underftand  it  according  to  the  difpenfa- 
 tions thereof.   Now  the  afts  3  or  the  effefts  of  Gods 
 love  in  Chrift  are  various  and  many^/z,. 
 
 1.  His  eleftin  glove,  whereby  he  hath  predefti- 
 nated  a  certain  number  of  men  «  that  the  glorious 
 grace  of  God  might  be  manifefted  in  them,  fee  £- 
 phef  1.4,  5,  6.  The  Apoftle  faith  ,  God  hath  chofen 
 us  in  Chrift  before  the  foundation  of  the  world ,  that  wee 
 flwuld  be  holy  and  without  blame  before  him  in  love  :  who 
 hath  predejiinated  us  to  be  adopted  through  Jefus  chr/fi 
 unto  himfelfc ,  according  to  the  good  plea) ure  of  his  will : 
 To  the  praife  of  the  glory  of  his  gr  ice ,  whereby  hee  hath 
 made  us  accepted  in  the  beloved.     Here  we  fee  the  firft 
 aft  of  Gods  love  in  choofing  of  his  before  the  foun- 
 dation of  the  world  5  and  that  (faith  the  Apoftle  J 
 according  to  his  pur  pop,  Ephef.  1 .  1 1 . 
 
 2.  His  redeeming  love  whereby  he  hath  brought 
 his  from  the  bondage  of  finne,  into  glorious  liberty 
 
 and 
 
 3* 
 
32  Ait  EXPOSITION  of        Chap.  I. 
 
 and  freed ome.  Our  redemption  was  a  full  teftimo- 
 
 ny  of  his  love,  as  appears  by  thefe  Scriptures  fol- 
 lowing. Gal.  4.  4.  For  when  the  fulnejfeoftimewas 
 come  D  God fent  forth  hk fonne^  made  of  a  woman  5  made 
 under  the  law  5  that  wee  might  receive  the  adoption  of 
 fonnes.  So  in  A& .  20.  28.  7he  ChurchofGod^  which 
 hehaih  purchafed  with  his  own  hlood.  And  in  1  Tim. 
 2.6.  The  man  Chriji  3  who  gave  hi mfelfe  a  price  of  our 
 redemption.  This  was  a  plain  demonftration  of 
 Gods  love  in  Chrift  5  for  faith  the  Apoftle,  Godjkw- 
 ed  his  love  to  m  7  in  that  while  wewereyetfnners  Chriji 
 dyed  for  m. 
 
 3.  Gods  love  of  calling:  now  there  is  a  double 
 calling  3  an  inward  and  an  outward }  the  outward 
 is  a  bare  propounding  of  the  Gofpel,  but  thein- 
 wardcall  is  a  fpirituall  enlightning?  whereby  the 
 ioule  is  enlightned  by  the  fpirit  of  wifdome  and  re- 
 velation 0  to  know  the  hope  of  his  calling  3  Ephef  1. 17. 
 And  that  whereby  the  foule  is  made  able  to  appre- 
 hend him^  of  whom  it  is  apprehended^  Phil.  3.12.  This 
 is  that  grace  begotten  in  the  will  of  man  ( that  be- 
 ing the  proper  fubjeft  of  this  grace)  by  which 
 meanes  the  whole  man  is  converted  unto  God. 
 
 4.  We  have  Gods  juftifying  love .,  whereby  hee 
 doth  free  and  difcharge  his  people  from  finne  and 
 death,  and  accounts  them  righteous  in  Chrift. 
 
 5.  His  adopting  love  3  whereby  he  accepts  the 
 faithfullD  unto  the  dignity  of  fonnes.  Johni.12.  As 
 many  as  received  him .,  to  them  he  gave  power  to  be  made 
 thejonnes  of  God^  to  thqfe  that  believe  in  his  name.  Now 
 Chrift  is  the  band  of  this  union  $  for  by  him  we 
 come  to  be  made  heirs  of 'God  3  Co-heirs  with  chriji^ 
 Rom.  8. 17.  This  excellent  dignity  is  procured  tor 
 
 us 
 
Verf.  ^  Solomons  Song.  33 
 
 us  by  Chrifl:,  as  a  Redeemer.  G*L  4.  57  6.  Godfcnt  hk 
 tonne  ckc.  to  rcdcemc  them  that  were  under  the  law  5  that 
 ire  wight  receive  the  adoption  of fonnes  :  And  because  jee  are 
 fonne^  God  hath  fen  t  forth  the  J  pint  of  hk  forme  into  your 
 hearts,  crying  abba,  lather.  Obferve  here ,  that  the  lpi- 
 rit  ofadoption  is  called  the  fpir/t  of  the  fonne ,  becaufc 
 the  holy  Ghoftfealeth  up  ouradoption  in  Chrifl:  3  fa 
 that  through  Chrifl:  it  is  made  fure  unto  us. 
 
 6.  His  fan&ifying  love  D  whereby  he  doth  free  Be- 
 lievers from  the  filthinefie  and  pollution  of  finne  ,  and 
 reftorein  them  again  the  image  of  God,  which  confift- 
 eth  of  righteoufnefle  and  holinefle,  Eph.  4.  24. 
 
 7.  Andlaftly,  his  glorifying  love3  whereby  he  lifts 
 up  his  people  unto  that  ftateof  life  and  glory,  and 
 gives  them  an  immortall  inheritance,  where  all  com- 
 tort,  peace,  and  joy  (hall  abound  ,  and  where  they 
 fhall  have  the  communion  of  thechiefeft  good,  viz. 
 the  love  ofGodftiining  forth  immediately  upon  their 
 hearts.  Now  though  the  loue  of  God  in  Chrifl:  be  one 
 intire3  fingle,  and  intemall  aft:  yet  after  the  manner 
 of  our  conceiving,  it  is  fet  forth  by  diverfe  externall 
 actsoreffefts.  And  wee  muft  know,  that  all  thefe  ef- 
 fects flow  from  that  originall  love  of  God  ;  thefe  arc 
 butnewafts,  proceeding  from  that  eternall  love  of 
 God,  which  was  in  his  own  breaft  from  eternity. 
 
 6.  Obferve ,  That  the  fence  and  feeling  ofchrijis  love  if 
 wore  excellent  and  efficacious  unto  Believers  5  then  all  the 
 moji  pleafant  and  delightful/  things  in  the  world.     The 
 Church  doth  preferre  it  beyond  all  comparifon  of 
 worldly  things,  faying,  Thy  loves  are  better  then  wine. 
 
 Now  what  is  more  pleafingand  delightfull  to  the 
 taft,  then  fragrant  wine  ?  yet  Chrift  s  love  is  the  fame, 
 and  far  fweeter  to  the  hearts  of  Believer?.    Wine  is  ex- 
 
 F  ceeding 
 
g4  An  EX  V  0  SIT  ION  of  Chap.  I 
 
 ceec*ing  ufefull  and  comfortable  to  man  5  but  Chrift 
 exceeds  in  his  ufefulnefie  to  the  foule :  fo  that  look,  ot 
 what  ufe  or  verfue  wine  is  toman,  oft  he  fame  ufe  and 
 vertue  is  Chrift  to  his  people.  The  properties  or  ver- 
 mes of  wine  are  fuch  as  thefe. 
 
 1 .  Wine  delighteth  the  heart  ofman^  Pfal.  104. 1 5.  And 
 inEcclcf.  10. 19.  Wine  maketh  merry  :  That  is,  it  doth 
 refrefh,  comfort,  and  make  glad  the  heart  of  man  :  fo 
 Chrift  gives  his  people  comfort  and  refrefhment  in  the 
 midftoffeares  and  dangers:  Bee  fc  that  shiloc  which 
 brings  tranquility  and  peace  unto  his  Saints  5  he  refre- 
 fhes  them  with  living  waters ,  even  with  the  fweet 
 communion  ofhisfpirk,  and  with  the  abundance  of 
 his  graces. 
 
 2 .  Wine  caufeth  to  forget  affi&ion  and  mifery}  'Pro  v.  5  F. 
 6,7.  In  like  manner  the  love/of  Chrift  caufeth  us  ta 
 
 forget  thofe  things  that  are  behind ,  Phil.  3. 13.  And  the 
 Apoftle  faith  of  himfelfe,  that  he  doth  now  rejoyce  in-his 
 fujferings r,  Col.  1.  24.     The  fweetneffe  and  the  joy- 
 that  he  found  in  Chrifts  love ,  did  fwallow  up  all  the 
 bitternefle  and  forro  w  of  his  affli&ions. 
 
 3 .  Wine  was  ufed  in  the  legal facri fees  andfervice  ofGod^ 
 Numb.  15.5.  Thus  was  Chrift's  love  manifefted  by  a 
 facrificein  himfelfe,  by  which  we  draw  abundance  of 
 comfort  to  our  felves.  2  Cor.  1.  5.  As  the  offerings  of 
 Chrift  abound  in  us ,  fo  our  confolation  aboundeth  by  Chrift. 
 This  confolation  is  much  more  then  was  in  all  legall 
 facrifices,  which  could  never  make  him  that  did  the 
 ferviceperfeft,  as  pertaining  to  the  confeience,  Heb. 
 9. 1. 
 
 4.  Wi'ne  enflames  and  overcommeth  3  therefore 
 faith  t  !>e  Apoftle,  be  not  drunke  with  wine ,  Ephef.  5. 1 8. 
 But  (faith  he  )  be  filled  with  tkfprit  b  that  is,  let  the 
 
 com- 
 
y  erf,  2.  Solomons  Song.  g  5 
 
 comforts  and  graces  of  Chrift's  fpirit  fill  and  overcome 
 your  hearts. 
 
 5.  Wine  is  put  for  all  delicate;  comfortableorcoftly 
 things  in  the  world,  which  the  greateft  fort  of  men  doe 
 ufe  in  their  Feafts  9  ifi.  25.  6.  The  Lord  promifcth  to 
 make  a  feajl  0  f fat  things  $  a  feajl  of  wines  on  the  Ices.  He 
 alludeth  to  the  praftice  of  great  Kings  of  the  earth,  and 
 delicate  perfons,  which  follow  their  pleafures,  and 
 have  their  fweet  wines  ?  See.  But  yet  they  find  not  fo 
 much  delight  and  comfort  in  their  Feafts ,  as  the  Saints 
 do  in  the  iove  of  Jefus  Chrift. 
 
 Hence  it  is  5  that  the  Church  cryeth  out  with  defire 
 to  enjoy  her  beloved  5  rendring  this  reafon,  that  his 
 Uve  is  better  thenwine  5  that  is,  better  then  all  the  fweet 
 and  coftly  things  that  the  Princes  of.the  earth  do  en- 
 joy. Thus  we  have  heard  the  Churches  defire  of  feU 
 lowfhip  with  Chrift:  5  and  the  reafon  of  her  requeft, 
 drawn  from  the  excellency  of  his  love :  now  it  follows 
 in  the  next  verfe^  (he  rendereth  a  reafon  of  her  fo  much 
 delighting  in  his  love. 
 
 Vers.  3. 
 
 Becaufe  of  the  favour  of  thy  good  ointments  0  thy  name  is  m 
 ointment  pamed forth ^ therefore  the  Virgins  love  thee. 
 
 IN  thefe  words  (he  rendereth  a  reafon  why  her  affe- 
 ctions were  fo  fet  upon  her  beloved,  and  why  fhee 
 doth  fo  love  him  3  and  why  fhee  preferres  his  love  a- 
 bove  all  the  glory  and  pleafures  of  this  world  5 
 her  reafon  is  drawn'from  the  excellency  of  Chrift : 
 that  he  is  as  a  boxe  of  odoriferous  ointroent .  and  that 
 
 F  2  in 
 
36  An  EXPOSITION  of       Chap,  t; 
 
 in  him  was  found  redolent  favduft  ■   and  precious 
 fweet  things  5  by  which  he  doth  perfume  her  with  his 
 fpirituall  imels,  and  fo  maketh  her  fweet  alfo. 
 This  verfe  contains  two  things. 
 
 i.  A  caufe,  or  reafon  of  her  delight  in  Chrift's  love  3 
 becaufe  of  thy  ointments,  8tc. 
 
 2.  An  effeft  flowing  from  the  caufe  $  therefore  doe  the 
 virgins  love  thee. 
 
 Becaufe  of  the  favour  D  &c. 
 
 0domJ         Ey  favour,  fmell,  ox  odour,  is  meant  knowledge  under- 
 eft,olfrch,  ffanding3fenfe3  or  feeling  5  the  Apoftle  callethit,  the 
 [emit.       favour  of  life,  2  Cor.  2. 1 4.     So  it  is  faid,  when  the  tow 
 fmelleth  the  fire5  it  is  broken*,  Judg.  1 6. 9.  The  mean- 
 ing is,  when  it  feeleth  the  fire. 
 
 Of  thy  good  ointment/ ,  or  good  oiks. 
 
 ?Ot#  'n  this  comparifbn  fhee  feemeth  ,  not  only  to  meane 
 Qhm'u9  t^°^e  ordinary  confe&ionsin  the  Apothecaries  fhops 
 ^MflSnT  but  the  holy  ointment  and  perfume  which  God  com- 
 manded Mofes  to  make,  with  which  the  Tabernacle 
 and  the  miniftring  Veffels  were  annointed3and alio  Aa-^ 
 r^andhisfons,  Exod.  30.  2?3  24,25.  A.ndwereadin 
 Pfit!.  133.  that  this  ointment  was  powred  upon  the 
 head  of  ^r^5  and  went  down  to  the  fkirts  of  his  cloa- 
 thing.  By  this  fimilitude  the  Church  commendeth 
 the  graces  of  Chrift  which  he  had3  being  cloathed  with 
 the  holy  fpirit  3  for  the  Lord  anointed  him  with  the  oyle 
 afgladnejfe  above  his  feBowes,  PC*!.  45. 7.  And  faith  God 
 I will put  my  fpirit  upon you ,  Ifa.  42.  1.  And  it  is  faidot 
 him,  7 he fpirit  of  the  Lord  is  upon  me ,  becaufe  he  hath  an- 
 nointed  me  to  preach  the  Gofpel,  I  (a.  61. 1.  Now  the  o- 
 dour  of  Chrift's  graces  are  fmelt  and  become  favoury 
 
 by 
 
Verf,  3.  Sol  o  m  ons  Song.  57 
 
 by  the  preaching  of  the  Gofpel :  and  therefore  (hce  ad- 
 
 deth. 
 
 iky  name  is  as  ointment  D  &c. 
 
 Concerning  what  is  meant  hereby  Chrifts  name,  we 
 may  take  a  double  interpretatn  n. 
 
 1.  By  name^  we  may  underftand  it,  of  thofe  proper 
 names  given  to  Chrift  in  Scripture.  hsMcjJias,  and 
 Chrrjl  5  which  are  by  interpretation  annointed  5  thefe 
 names  are  given  to  Chrift  by  way  of  excellency,  he  be- 
 ing anointed  by  the  Father  unto  that  great  Office  of  his 
 Mediator- (hip  :  and  he  is  called  ointment,  in  Jfa.jo.  2j. 
 And  indeed  all  names  given  to  Chrift  are  very  fweet 
 and  redolent:  zsshifo,  which  fignifies  tranquiUumejje^ 
 intimating  that  Chrift  our  peace  and  tranquility ,  he  is 
 called  Ithiel ,  Trcv.  50. 1.  A  word  (  ^Junius  writes  ) 
 compounded  of  three  parts,  as  ifonefhouldfay ,  the 
 (irong  Cod  with  me :  the  name  comes  all  one  with  Imwa- 
 nuel,  God  with  us :  fo  he  that  is  Ithiel,  God  manifeft  in 
 the  flefh,  is alfo  called  Veal,  Almighty,  able  to  fave  us. 
 He  is  likewife  called  Jefuf,  a  Saviour,  becaufe  he  fa vcth 
 his  people  from  their  finnes.  Befides  thefe ,  heehath 
 namesofoffice,  as  of  King,  Prieft,  Prophet  :,  hcisa 
 King  for  gover  nment  and  rule :  a  Prieft  for  facrifice  and 
 interceflion  :,  a  Prophet  for  teaching  and  revealing  the 
 fecrets  of  the  Fathers  bofome. 
 
 Laftly,  he  hath  a  name  futable  unto  bis  two- fold  na- 
 ture, 8t**fya»T<*,  God-man,  the  Apoftle  calls  him,  tfiQpajoi 
 *  ^.fo*,  the  man  chriji  3  for  as  man,  he  was  in  one  hypojla- 
 Jis  ,  or  perfon  with  God.  Now  how  delegable  and 
 fweetare  all  the  names  of  Chrift?  and  how  much  more 
 redolent  and  favoury  thtnall  the  precious  ointments 
 in  the  workl. 
 
 2.  £y 
 
;3  An  EXP  0  S  IT  ION  of        Chap.  r. 
 
 2;  By  Chriiis  name  is  underftood  the  Gofpel,  and 
 the  publiihing  thereof  to  the  world.  Paul  was  a.  chofen 
 vefj'ell to  carry  his  nameunto  the  Gentiles,  Aft.  9. 15.  And 
 k~is  laid,  the  Gentiles  Jhall  truji  in  his  name  ,  Matth. 
 
 12.21. 
 
 As  ointment  powred forth. 
 
 By  the  powring  forth  of  Chrift's  name,  is  meant  the 
 preaching  and  publishing  of  the  Gofpel.  Here  the 
 Church  alludeth  to  the  perfeft  odour  of  fuch  pretious 
 oy  ntments,  which,  if  it  be  clofed  up  in  a  veffell  ,  is  not 
 feltfavory,  untillitbepowredforth,  then  the  fweet- 
 nefle  thereof  doth  fpread  abroad,  and  perfume  all  other 
 things.  Wee  read  in  the  Gofpel  of  Maries  pound  of 
 Spikenard  ointment  5  and  whenfhee  hid  broken  the 
 box  of  pretious ointment,  and  powred  it  upon  Chrift's 
 head  at  table,  the  hcufe  was  filled  with  the  favour  of  it9 
 Mark.  14,  3. 
 
 So  when  the  name  and  Gofpel  of  Chrift  is  preached 
 abroad,  it  giveth  an  odour  to  every  believing  foul  ;  fo 
 that  by  the  preaching  ofthe  Gofpel,  theyalfo  receive 
 the  holy  fpirit.    GaL%.  2.  They  received  the  holy  Ghoji  by 
 the  hearing  of  faith. 
 y*\        The  wordtopowre  forth  in  theOriginalt,  fignifies  to 
 Evacuavjt,  exhauft,  or  draw  dry}  toempty,  which  may  denote 
 ixbaufn,    the  plentiful!  po  wring  of  it  forth.     It  alfo  fignifies  to 
 Ji"iw     draw  forth  the  fword  to  the  battle,  fo  it  is  ufed  in  Ezek. 
 28.7.  Thismay  denoteuntous  themajefty  and  pow- 
 er ofthe  Gofpel  ;  fo  Chiift  is  bid  to  gird  his  fworenpc* 
 his  thigh  with  glory  and  wajefly,  PC  45.  3.  By  the  fword 
 is  meant  the  word  of  the  Gofpel,  which  proceeded  out  of 
 C 'hrifis  mouth ,  Rev.  I.  16.    And  by  glory  and r  majtfly is 
 meant  the  magnificence ,  and  powerfull  etfefts  ofthe 
 word.  Therefore 
 
Verf.  3.  Solomons  Song.  39 
 
 1  here  fore  dee  the  Virgins  love  thee. 
 
 The  Church  having  laid  down  the  caufe  5  fhee  alfo 
 fhewes  the  effect :  the  fweetriefle  ofA/eJfah^  and  of  his 
 graces  powred  (or thupon  her5 have enflamed  her  heart 
 with  love  towards  him. 
 
 Some  undci  ftand  thefe  Virgins  to  be  fuch  as  are  not 
 efpoufed  to  Chrift  5  (uch  as  the  unconverted  J.'ives^  and 
 the  uncalled  of  the  Gentiles. 
 
 Others  undtrftand  them  to  be  the  fellow-friends  of 
 the  Spoufe,  and  of  thofe  that  are  raithfull  and  called  of 
 God,  who  with  pure  minds  ferve  the  Lord  only,  and 
 worfhip  him  in  their  fpirits. 
 
 Thefe  Virgins  are  either, 
 j.  Of  particular  congregations  5  fo  theApoftie  cal- 
 leth  the  Church  in  2  Cor.  1 1 . 1 .  I  have  prepared  you  for- 
 one  husband^  and  toprefentyou  as  a  pure  Virgin  unto  Chrift  : 
 oielfe, 
 
 2.  Of  particular  members  of  the  Church  \  for  the 
 Hebrew  tongue  ("as  I  hinted  before)  ufethco  call  the 
 whole  the  Mother,  and  the  parts  the  Daughter ;  for  fo 
 thefe  Virgins  are  called  in  diverfe  places  of  this  fong. 
 
 Now  the  Saints  and  members  of  Chrift  are  called 
 Vh^insiruhejferefpefts. 
 
 1.  For  Hiear~^aTrJty:3  as  in  the  fore-named  place, 
 iCor.  II.  2.  lhat  I  may  prefent  yon  as  a  chaft  virgin  unto 
 Chrift.  Thefe  love  Chrift  with  a  chaft  (  but  not  with 
 an  adulterous)  love, 
 
 2.  For  their  purity  :7/^/e  are  they  (Taith  the  Apoftle) 
 which  are  not  defied  with  women  ^for  they  are  virgins  :  thefe 
 are  they  which  follow  the  Lamb  whitherfoever  hegoeth :  thefe 
 were  redeemed  from  among  men  3  being  thcfirji  fru.ts  unte 
 Godyindumo  the  Lamb  ;  and  in  their  mouth  was  found  no 
 
 c  ml:  -} 
 
40  jin  EXPOSITION  of        Chap.  r. 
 
 guile  5  for  they  are  without  fault  before  the  throne  of  GocI^ 
 Rev.  14.4,5.  Thefe  as  virgins  abftarne  from  all 
 things  that  might  be  offenfive  to  their  beloved. 
 
 Love  thee, 
 
 Thefe  Virgins  love  Chrift  for  the  6dour  of  his  good 
 ointments,  which  they  receive  by  his  word  and  fpirit  5 
 for  by  the  preaching  of  the  Gofpel,  his  name  is  powred 
 out  like  odoriferous  ointment,  to  the  exceeding  great 
 joy  and  delight  of  the  Saints,  drawing  and  injuring 
 their  minds ,  as  Virgins  are  drawn  with  the  offer  of 
 fome  great  and  lovely  match  :  their  fences  are  fo  excee- 
 dingly taken  with  his  fweetneffe  9  which  caufeth  in 
 them  a  very  high  and  worthy  efteem  of  Chrift  j  and  of 
 all  thofe  heavenly  graces  which  flow  from  him.  This 
 Verfe  being  thus  opened,  let  us  draw  fome  conclufions 
 from  it. 
 
 1.  Obferve,  in  that  the  Church  feeks  out  the  moft 
 precious  ointment  to  fet  forth  her  Beloved  and  his  gra- 
 ces, it  teacheth  us  :  I  hat  all  the  moft  excellent  things  in, 
 nature^  are  but  types  and  ffwdorvs  of Chrift  and  his  graces. 
 What  is  more  pleafing  to  thefmell  then  pretious  and 
 fweet  ointments,  of  an  exquifitecompofition  ?  Chrift 
 is  the  fame,  and  far  fweeter  to  his  Saints. 
 
 Firft,  By  ointment  were  annoin  ted  to  their  Offices 
 Kings^Priefts^nd Prophets  .-foby  theannointingsof  the 
 fpirit,  Chrift  was  confecrated  to  his  three-fold  office  of 
 King,  Prieft,  and  Prophet ;  this  was  prefigured  by  the 
 annotating  of^n?# and  his fons,  whereby  they  were 
 confecrated  unto  thePriefts  office,  Exod.30.  90.  It  is 
 laid  of  Chrift,  The fpirit of the  Lord  is  upon  me  ?  becaufe 
 he  hath  annointed  me  to  preach  the  Gofpel,  &c.  if  a.  61. 1. 
 for  God  hath  annointed  him  with  the  oyh  of gladneffe  above 
 
 his 
 
Verf.  3.  Solomons  Song.  at 
 
 hjsfel/ov^Vfal.  45.  8.  So  theprophct  tells  us  that  there 
 (hould  come  a  rod  out  of  the  (lem  of  JeJJe,  and  a  branch  out  of 
 his  roots ,  and  the  Sprit  of  the  Lord  was  to  reft  11  fen  hnn.  and 
 the  Spirit  ofwifdome   and  nnderftanding  5   the  Spirit  of 
 conn  fell  and  of  mighty  the  Spirit  of  knowledge,  and  of  the 
 
 c  oft  he  Lord, ll\  11. 12.  It  is  faid  that  God  gave  not 
 the  Spirit  by  measure  unto  him,  John  3.  34.  That  is, he 
 did  not  bellow  it  upon  him  imperfeflly3  and  in  part 
 oncly,  but  fully  and  intirely:  tor  meafureisnot  op- 
 poiWto  that  which  is  infinite,  but  to  that  which  is  not 
 whole    intire,  and  perfedh     Chrift  was  full  of  know- 
 Ledge  wifdome^  and  of  all  Heavenly  gifts.     The  Apo- 
 itle  faith,  lhat  in  Chrift  dwells  all  the  fullnejfeef  the  God- 
 head, **p.*Ti***>  bodily,  CollofT.  2.   9.    That  is3  not  by 
 naked  and  bare  communicating  of  vertue,as  God  is  faid 
 to  dwell  in  his  Saints }  but  by  a  fubfhntiall  union  of 
 the  two  natures,  whereby  they  become  one,  v^f^ot, 
 one  perfon,  or  fubftance.     Here  is  then  the  Veflell, 
 which  as  a  rich  treafury  is  full  of  all  Heavenly  wifdom, 
 knowledge,  Divine  revelations,  and  all  fweet  graces, 
 even  Jefus  thrift  the  Anointed  of  God. 
 
 Secondly,  Bythedivour  andbythe  powringout  of 
 thefe  Ointments  is  reprefented  thepowring  for  h  of 
 the  Spirit  upon  all  the  Members  of  Ch rift :  the  graces 
 of  Chrift  which  are  called  his  fweet  Ointments,  they 
 cafta  fweet  favour,  and  are  powred  out  into  all  Chiifti- 
 an  heartland  doe  How  from  him  the  head,  into  all  the 
 Members  of  his  Myfticall  body,  as  it  is  written.  Of  his 
 fullnejj'e  we  all  receive,  and  grace  for  grace.  John  1.  16. 
 That  is,  we  receive  fuitable  graces  for  his  graces  5  we 
 receive  part  of  every  communicable  grace  or  his.  This 
 facred  Olle  was  powred  (  as  upon  Aaron  fo  _)  upon 
 Chrift  who  was  the  head  of  all  Saints  5  and  from  him 
 
 G  that 
 
42  An  EXP  OS  IT  JO  N  of  Chap.  I 
 
 that  was  the  head,  this  Ointment  of  the  Spirit  runs 
 downe  his  My  fticall  body,  even  to  the  hem  of  his  Gar- 
 ment. And  the  Apof:!e  faith.  But  yee  have  an  unUion 
 from  the  holy  one,  and  yce  know  all  things,  i  John  2.  20. 
 That  is,  you  have  the  Spirit  of  Truth  which  leadeth 
 you  into  all  Truth.  And  in  Revel,  i.  6.  Tut  he  hath 
 anointed  us,  and  made  us  Kings  and  Vriefts  to  Cod  his  Fa- 
 ther. 
 
 This  anointing  of  the  Saints  by  the  Spirit  of  Chrift 
 was  prefigured,  in  that  the  Tabernacle  '  figure  of  the 
 Church  of  the  new  Teftament)  and  all  the  Vefiels  of 
 the  Tabernacle  (  which  figu^d  out  th  ar  icular 
 members)  wereall  anointed  with  the  koly  Oile,  and 
 confecrated  unto  the  Lord,  Exod.  30.  23.  25.  Chrift 
 hath  received  the  Spirit  as  a  r  ublique  perfon,  as  a  com- 
 mon head  of  all  his  Church,  hethen  is  the  head  and  feat 
 of  all  fpiiituall  influence  from  which  the  myftical  body 
 receives  life  and  motion  :  this  is  the  Apoftles  Similie 
 in  Collof.  2.1 9.  Hemakes  Chriftthere  to  bethe  head, 
 and  the  Chuich  the  body,  knit  together  by  certaine 
 joints,  and  ligaments  as  it  is  in  nature:  and  by  this 
 means  doth  minifter  fupply  to  all  parts  of  the  body, 
 whtrel  y  it  increafeth  with  the  increafings  of  God. 
 
 Thirdly,  in  that  the  holy  Oile  (from  which  the 
 companion  was  taken  )  was  not  to  be  powred  upon  a- 
 nyman  befidesthe  Prieft  onely,  neither  were  they  to 
 make  any  other  Oile  after  the  compofition  of  it,becaufe 
 iLssconfecratedOile,F.r.3o.32.  It  doth  demonftrate  un- 
 to u?,  that  none  have  the  anointings  of  Chrift  upon 
 them,  but  the  Saints  onely}  a  ftranger  intermeddleth 
 not  wiih  this  joy:  For  faith  Chrift,  He  (meaning  the 
 Spirit )  pall  glorifie  me, for  hej1?all  receive  of  mine  .and fl?  all 
 pew  it  unto  you,  Joh.  16. 14,  He  doth  not  fay,  the  Spirit 
 
 (hall 
 
Verf,  3  Solomons  Song.  43 
 
 {hall  declare  thofe  things  it  received  or  him  unto  the 
 World,  but  to  his  owne  Servants :  See  alia,  Joh.  14. 
 26  27.  I  will  pray  the  Father ',  and  he  find!  give  you  another 
 Comforter,  that  he  may  abide  with  you  fir  ever  :  Eventh: 
 Spirit  of  ruth,  rvhomethe  World  cannot  receive,  becaufe  it 
 feetb  him  not,  neither  knoweih  him,  butycektiorvhim,  for  he 
 dweUeth  in  you,  andflhtllle  in  you.  And  the  Apoftle  faith, 
 If  any  man  have  not  the  Spirit  of  Chrift  he  is  none  of  his. 
 Kom.  8.  9.  By  thefe  Scriptures  it  is  plaine,  thit  Unbe- 
 lt iv  ers  neither  havc,nor  underftand  the  fpirit  of  Chrift. 
 Now  by  what  huh  been  faid,  it  is  evident  that  thefe 
 precious  Ointments  (here  mentioned  in  the  Text  ) 
 were  but  tipesand  fhaddows  of  Chrift's  graces.  Fa: 
 as  they  were  inhimfelfe.  Secondly3  as  they  are  con- 
 veyed" in  his  Members.  Thirdly  as  they  are  denied  to 
 Unbelei  vers,  being  too  holy  to  be  caft  unto  Dogs:  all 
 which  doe  {hew,  of  what  a  redolent  favour,  and  of  what 
 odoriferous  fweetneffe  all  the  anointings  of  God  are 
 in  Jefus  Chrift. 
 
 Secondly  obferve,  That  though  the  name  of  Chrift,  to- 
 wit,  his  glorious  Gofpell,  be  very  redolent  andfavory  in  itfelf, 
 yet  the  Saints  come  to  thefenfe  and  feeling  thereof  moft  ofall9 
 by  the publ/flung  andd/fplayiug  of  the  Gofpell.  The  Vir- 
 gins were  moft  fenfible  of  Chrifts  graces,  when  his  name 
 was  an  Ointment  powred  forth.  The  moft  full  and  perfeft 
 odours  that  are,  and  the  moft  fweet  and  pretious  Oint- 
 ments in  the  World,  are  never  felt  fo  favory,  as  when 
 they  be  powred  forth.  As  the  Box  ofpretwits  Ointment, 
 when  it  was  broken  and  powred  on  Chrifts  head,  the  favour 
 thereof  filled  the  honfeJsAaxk.  14.3.  For  by  the  Preaching 
 of  the  Gofpell,  or  the  powring  forth  of  Chrift's  name  ^ 
 his  fame,  glory,  and  renowne  is  made  knowne  in  the 
 World:  according  to  that  in  tukgfy  14,  There  went  out 
 
 C  9.  a  fame 
 
44  An  EX  ?  0  S  IT  ION  of         Chap,  t 
 
 a  farm  of  him  throughout  all  the  Region  round  about,  and  he 
 taught  in  their  Synagogues 'y  being  glorified  of  all.  This  was 
 that  the  Apoftle  rejoyced  in,  and  faid,  Now  thankj  be 
 unto  Gody  which  alwayes  canfeih  us  to  triu  wph  in  Chrzft0  and 
 makgth  manifefl  the  favour  of  his  fyiowledge  by  us0  in  every 
 ■place;  for  we  are  unto  God  a  fweet favour  in  Chrift  in  thera 
 that  arefaved}  and  in  them  that  per  if) ;  to  the  one^  a  Savour 
 of "death unto  death  5  and  to  the  other  a  Savour  of  life  unto 
 hfe,2 Cor.  14,15,16. 
 
 Now  the  name  of  Chrift  is  powred  forth,  when  all 
 his  vertues  and  graces  are  difplayed  and  laid  open, 
 when  it  is  declareclthat  he  hath  fullfilled  all  righteouf- 
 neffe,  and  that  he  hath  offered  up  himfelfe  by  the  eter^- 
 nall  Spirit,  without  fpot,  unto  God :  and  that  he  hath 
 appeafed  the  wrath  of  his  Father,  and  made  perfeft  re- 
 conciliation for  the  fins  of  his  people  ^  thus  is  Chrifts 
 name  as  a  pretious  Ointment  powred  forth. 
 
 Againe,  when  Chrift  is  fet  forth  in  his  beauty  to  be 
 fairer  then  the  Children  of  Adarn^  to  be  the  chiefeof 
 tenthoufand:  in  his  lovefree,  rich,  andeverbfting: 
 in  his  gracestobe  compleat  and  full:  in  his  Offices  to 
 be  a  moft  excellent  Prophet,  Prieft,  and  King:  in  his 
 riches  to  be  the  Heire  of  God,  and  of  Heaven  :  in  all  the 
 operations  of  his  Spirit,  working  San&ification  and  all 
 needfull  graces  in  his  Saints  5  in  all  thofe  rich  and  coft- 
 ly  gifts  which  he  doth  beftow  on  his  people,  redeeming 
 of  them  with  his  pretious  Blood,  fan&ifying  of  them 
 with  his  pretious  graces,  enriching  of  them  with  his 
 pretious  promifes,  reviving  of  them  with  his  pretious 
 love,  comforting  of  them  with  his  pretious  Spirit,  and 
 enabling  of  them  with  pretious  Priviledges  .•  when  all 
 thefe  things  f  as  I  faid )  are  opened  and  difplayed,then 
 is.Chrifts  name  as  it  were3as  a  Box  of  the  good  Ointment 
 ^  broken 
 
Verf.  3.  Solomons  Song.  45 
 
 broken.,  and  powred  forth,  then  there  is  fmelt  t  hat  blef- 
 fed  favour,  that  caufeth  the  Virgins  to  love  him. 
 
 The  Miniftcrs  of  the  Gofpell  may  learn  here,  and  fee, 
 what  their  duty  is3  and  which  way  they  ihould  imploy 
 their  whole  ftrength:  namely,  to  diiplay  thole  trea- 
 sures of  grace,  and  to  publiili  and  fpread  before  men 
 thofe  manifold  tranfcendent  excellencies,  and  all  thole 
 wayes  of  fhining  glory  which  are  in  Chrift,to  draw  and 
 allure  poor  fouls  to  come  unto  him.  Who  will  leek 
 after  that  which  he  knows  not  of  ?  But  who  will  not 
 feeke  after  a  pretious  Jewell?  O  then  !  Let  Ghrift  be 
 laid  open  in  his  natures,  in  his  graces,  in  all  hi*  (hiriing 
 excellencies,  dignities,  and  vermes  5  that  fo  his  fame 
 being  fpread,  and  his  name  powred  out  as  fweet  Oint- 
 ment :  by  this  means  multitudes  may  be  drawne  unto 
 him. 
 
 Againe,  the  powring forth  of  ChrilYs name,  by  the 
 Publishing  of  the  Gofpell,  will  beas  effectual!  unto 
 thofe  that  receive  it,  as  Ointment  is  to  the  body  unto 
 which  it  is  applied:  So  that  looke,  of  what  effe&sor 
 life  the  moft  pretious  confections  are  to  the  body  of 
 man  5  of  the  fame  effect,  and  of  far  greater  ufe  is  the 
 powring  forth  ofChriiYsnametothefoulc. 
 
 Firft,  Ointments  are  compounded  of  very  rich  and 
 coftly  things  :  In  this  refpeel  the  Ointment  that  Mary 
 anointed  Chrift  withal1,  was  called  Trctwus ,  becaufc 
 (  faith  Judas  )  Much  might  have  bee??  given  for  #,  Mark. 
 14.  And  of  the  pretious  things  which  King  Hezejyah 
 fhewed  to  the  Ambaffadors  of  the  King  oiBabyhn^  this 
 was  one  1  namely,  the  Good  Ointment^  2  Kings  2c.  13. 
 So  is  the  Gofpell  a  compound  of  rich  and  coftly  things 
 it  is  atreafury  full  of.  Heavenly  wifdorne  and  Divine 
 Revelation;  it  is  called,  Riches fifghry^  £o\.  u  27.  And 
 
 tkc- 
 
46  An  E  X  T  0  S  I  T  I  0  N  of       Chap,  i 
 
 the  Wifdome  andpower  ofGod^  i  Cor.  i.  The  Gofpell  is 
 rich  in  its  priviledges,  in  its  matter,  initseffe&s,  in  all 
 thepromifes  therein  contained.  In  a  word,  the  divul- 
 ging of  the  Gofpel  is  a  difphving  and  fpreading  before 
 men  all  the  riches  of  God,  and  of  Chrift :  the  riches  of 
 wifdome,  the  riches  ot  power,  the  riches  of  love,  the  ri- 
 ches of  mercy  ^  all  which  are  eminently  {hewed  forth 
 in  the  Gofpell.  This  is  that  the  Lord  told  Mofes^when 
 he  faidj  /  ivill  make  all  my  gwdntjfj  <  \  o  pafe  before  theeJExod. 
 33. 19.  Now  what  doth  the  Lordmeane  by  ail  h's  good- 
 nejfe^  but  cnely  a  Proclamation  of  the  Gofpell  unto 
 Mofes.  The  Lord0  the  Lord  God0  mercifull  wd  gracious  Jong- 
 fvffering^  and  abundant  in  goodnefe  and 'truth ,-  keepmg  mer- 
 cy fort  houfands^  forgiving  iniquity ,  tranfgrejfion^  and  Jin 3 
 dv.Exod.  34.  6,7* 
 
 Secondly,  Ointment  is  afigne  of  joy  and  comfort  5 
 and  with  fuch  they  were  wont  to  be  anointed  at  Feafts, 
 Amos  6.  6*  And  they  ufed  it  in  figne  of  joy,  Ecclef.  9* 
 7, 8*  Thus  the  Gofpel  i3  called  Tidings  of  'great  joy ,  Luk. 
 1.  19.  And  good  Tidings^  Ifa.  61.  I.  The  Gofpell  of 
 great  joy, Luke  7.  10.  becaufe  it  brings  a  glorious  joy 
 along  with  it. 
 
 Thirdly,  Ointment  healeth  wounded  bodies,  and 
 knittethup  the  joints  which  are  broken,  Luke  id.  34. 
 So  the  Oile  of  Gods  grace  heals  the  bruifes  of  the  Souls 
 of  thofe  that  are  broken  in  Spirit :  Thus  we  have  it  in 
 Ifa.  61*  I.  The  Lord  anointed  me  to  Preach  glad  tidings  to 
 themteke^andhe  hath  fentmeto  bind  up  the  broken  heart* 
 ed,  &c. 
 
 Fourthly  3  Oile  doth  make  the  face  to  fhine,  Vfal 
 104.15.  Ecclef  8.1.  So  the  Gofpell  putteth  a  fhining 
 and  glorious  luftreon  the  faces  of  thofe  to  whom  it 
 comes.  It  is  faid  of  Stephen:  That  the  Jems  looked fled- 
 
Vei f.  3.  Solomons  Song.  ^f 
 
 fajlljf  on  bw,  andfaw  his  face •,  as  it  had  been  the  face  of  an 
 Angell,  Afts  6. 1  5.  It  makes  mens  faces  mine,  as  d:d  the 
 face  o{  Mofcs^  when  he  had  beene  with  God  on  the 
 Mount. 
 
 Fifthly,  By  Ointment  were  Kings3Pnefts,  and  Pro- 
 phets Anointed  to  their  Office:  So  by  thofe  graces 
 brought  by  the  Gofpell,  the  Saints  are  Anointed  by 
 Chrift  to  be  Kings,  Priefts,and  Prophets  5  they  are  fo 
 made  by  Chn/i  unto  God0  and  hk  Father,  Kevel.  1.  6. 
 TheGoipellgivethmen  thehigheftPriviledgesin  the 
 World,  to  be  Kings  and  Priefts  unto  God :  to  be  a  roj  al 
 Trie\l-hood,  a  holy  Nation,  a peculiar  people  5  yea,  a  whole 
 Nation  of  Kings,  Priefts,and  Prophets. 
 
 Thus  the  Goipellis  as  Ointment  powred  forth,  to 
 the  unipcikable  delight  of  the  Saints,  drawing  and  ra- 
 vishing t  he  minds  of  them  that  heare  it,  fweetly  to  im- 
 bracejefus  Chrift.  Thus  much  forthe  caufe,  the  ef- 
 fect follows,  Therefore  doe  the  Virgins  love  thee.  Whence 
 obferve, 
 
 Thirdly,    That  the  fwectnejfc  ofChnfl  caufeth  love  in  hk     lJ*  cA>, 
 Saints.    TheOriginall  of  our  love  is  Chrifts  communi- 
 cating of  goodnes  to  us^  there  is  nothing  in  the  ftreams 
 but  what  comes  from  the  Fountaine  :  he  is  the  Foun- 
 taineofloveandfweetnelTe^  whobyhii  ftreams  flow- 
 ing into  our  hearts,  caufeth  in  us  to  abound  a  Divine 
 love  towards  him  :  the  fire  of  his  love  kindles  the  flame 
 of  our  love  to  him  againe  ;     our  Ointment  is  from 
 Chrifts  Ointment,  the  head  being;  Anointed  the  Oile 
 ran  downe  to  the  Skirts,  as  it  was  faid  of  viaron.     Love 
 is  the  inclining  of  the  will  tofomething  that  is  excel- 
 lent, and  agreeable  toitfelfe:  now  theaature  of  the 
 will  is  El/cr^^notCoslcfa,  inclined  and  drawneforth^not 
 compelled  and  conftrained  :  The  will  is  abfolute  and 
 
 free, 
 
43  An  EX  POSITION  of        Chap.  I. 
 
 free, no  violence  can  be  offered  to  it,  therefore  nothing 
 but  the  twectnefleand  efficacy  of  Chrifts  grace,  can  be 
 a  Load-ftone  attractive  tod  awouifv  incline  the  will. 
 
 Ag^ine,  the  object  of  the  will  is  fome^hing  that  is 
 good  >  lomwi  eft  odjqU :nm  voluntatis^  fayth  the  Adoraltfi  ^ 
 whither  it  heBonum  reale^  afuhfhntiall  good,  oxTonum 
 apparens,  a  fecming  good.,  yet  both  ar  e  the  object  of  the 
 Will:  Hence  it  is3  that  the  tranfeendent  excellency, 
 beauty,  love,  goodnciTe3and  thato  verflowing  Fountain 
 of  grace  and  (weetnefie,  apprehended  by  the  Saints,  to 
 be  in  Chrift,thefemakehimtobe  fhebeftobjeft,  thefe 
 alfo  incline  the  Will,  attract  the  heart,  and  draw  the 
 fouls  ofBeleiveisunto  him. 
 
 Againe  cbferve,  that  the  objeft-  of  the  will  muft  be  a 
 thing  fuitable,  Bo?tumftbi  conv:men  <.  a  good  agreable to 
 itfelfe.  Now  fuch  a  proportionable  good  as  this,  is 
 foundtobeinChrift,  which  isrefpondentor  anfwera- 
 ble  to  all  our  defires or  Capacities  5  heis  fuitablein  all 
 his  Offices  and  communications,  in  his  blood  for  par- 
 don in  his  grace  to  adorneus,  in  his  love  for  loft  tin- 
 ners', in  his  fullnefle  for  empty  and  poore  fouls.  Now 
 when  the  Saints  can  take  a  fpirituall  view  of  Chrift,and 
 obferve  all  the  dimenfionsof  his  love  and  fweetnelTe, 
 they  apprehend  him  to  heSummumbonum^thechiefeft. 
 good, farr 'beyond  all  worldly  things,  though  of  never 
 foexquifite  and  delicate  an  extraction  5  and  therefore 
 defire  moftofall  tohavethepofleffionofhim,  accord- 
 ing to  that  in  P/i/-73-  2  5-  Whom  have  I  in  Heaven  but  thee? 
 and  there  is  none  upon  Earth  that  I  defire  befides  thee,  faith 
 
 David. 
 
 Fourthly,  in  that  the  Church  changethher  Speech 
 from  the  whole  to  the  parts  ^  for  fhee  doth  not  fay/, 
 
 but  the  I  i  rojns  love  thee. 
 
 Obferve 
 
Verf.  4.  Solomons  Song.  4  ^ 
 
 Obferve, 
 
 lhat  as  the  whole  Churchy  fo  every  Member  of  Chrijl  hath 
 the  fence  and  feelmgof  Chrifls  love  and  graces^  by  the  pow- 
 ring  forth  of  hk  name.  John  I.  ic.  Of  hfs  fullneffe  wee 
 have  all  weened^  and  grace  for  grace.  Every  Member 
 hath  received  a  meafure  and  proportion  from  Chrifts 
 fullneffe.  The  A  pottle  fpeaking  of  the  Gift  of 
 Continency,  faith,  Every  man  hath  his  proper  gift  ofGody 
 I  Cor.  7.7.  And  fo  hefpeaketh  concerning  fpirimall 
 gifts,  and  fait  h,  7  here  are  divcrfities  of  Gift  s^  hut  the  fame 
 Spirit }  and  there  arc  divcrfities  of  operations^  but  it  k  the 
 fame  Godvohich  worketh  all  in  all :  but  the  manifeftation  of 
 the  Spirit  k  given  to  every  man  to  profit  with  all :  for  to  one 
 is  given  by  the- fame  Spirit  the  rcordofroifdome^  &c.  1  Cor. 
 12.4,6,7,8.  And  fo  the  whole  Chapter  goes  on,  and 
 t^lls  us,  that  the  Church  is  the  myttical  body  of  Chrift  5 
 and  though  the  body  be  but  one,  yet  the  Members  are 
 many:  and  that  the  fame  Spirit  divideth  to  every 
 Member  as  it  pleafeth  himfelfe.  As  in  the  naturall  bo- 
 dy, there  is  not  any  one  member,  but  receives  an  influ- 
 ence from  the  head:  So  it  is  in  the  Myfticall  body  of 
 Chrift.  And  againe  the  Apoftle  faith  in  Ephef.  4.  j. 
 But  unto  every  one  of  us  is  given  grace  according  to  the  mea- 
 fureofthegiftofChrifl.  Chrift  doth  meafure  out  pro- 
 portionable gifts  and  graces  for  every  Saint ;  therefore 
 as  the  whole  Church  is  the  Spoufe  of  Chrift,  fo  is  every 
 particular  Member  ^  and  all  the  priviledgesand  graces 
 belonging  to  the  whole  Church  ,  belong  to  every 
 Beleiver. 
 
 Fifthly,Obferve, 
 
 Such  as  are  true  lovers  of  Chrift^  are  onely  th)pe  that  are\ 
 holy  andpure.  By  Virgins  here  arenot  underftood  thofe  / 
 lhat  are  fingle  or  un-married  5  but  it  fignifieth  the  cha-  i 
 
 H  ftity 
 
52  An  E  X  P  6  S  IT  J  0  N  of        Chap,  i, 
 
 Draw  mc% 
 
 The  fame  Or iginall  word  is  ufed  for  diverfe  kinds  of 
 drawings. 
 
 Firft,todraw  with  violence  and  forces  to  invade  or 
 m  fet  upon,  thus  God  promifed  to  draw  Sifera  unto  the 
 t?mm,  pro*  Kiver  loy/w/,  that  he  might  betaken,  fudges  4.  7. 
 
 Secondly,  to  draw  with  power  and  ftrength.  It  is 
 faid3  A  man- drew  a  Bow  a.t  a  venture,  TKings22.  34.  To 
 drawaBow  requiresftrength;  andin  Job  24.  22.  He 
 draweth  the  mighty  by  his  power.  He  means,  that  after 
 wicked  men  have  dcftroyed  fuch  are  weake,  they  fet 
 upon  the  ftrong. 
 
 Thirdly,  to  draw  with  love  and  mercy  3  the  word 
 fignifieth  fometimes  to  draw  with  words  and  reafons, 
 perfwading  by  Arguments  and  the  like :  fo  God  is  faid 
 to  draw  us  with  the  Cords  of  a  man,  and  bands  of  love, 
 Hof.  II.  A.  And  the  Lord  declareth  what  fignes  of  his 
 love  and  favour  he  had  (hewed  to  his  People  Ifrael,  he 
 faith,  Tea,  I  have  loved  thee  with  an  ever la/iing  love,  there- 
 fore with  loving-kindmjfe  have  I drawne  thee,  Jer,  31.3. 
 
 Fotfrthly  ,  to  draw  noteth  alfo  the  lengthning  or 
 enlarging  of  mercies  and  favours :  as  in  PJal.  36.10. 
 O  draw  thy  loving-kjndneffe  to  them  that  know  thee.  That 
 is,  O  that  thou  wouldeft  enlarge,  bring  home,  and  con- 
 tinue thy  loving-kindneffe.  Now  that  which  the 
 Church  defires  here,  is,  that  Chrift  would  draw  her  by 
 the  efficacy  and  power  of  his  word  and  fpirit,  and  by 
 thefweetneffc  of  his  grace,  intoaclofe  and  neer  com- 
 munion with  himfelfc, 
 
 Wtt 
 
 ■ . 
 
Verf.   4.  Solomons  Song.  5  3 
 
 Wee  ir Al  run  after  iuw 
 
 Here  \vc  have  the  firft  leafon  or  condition  of  her 
 Petition,  Wt  will  nor,  &c«  Or  take  it  more  fully  thus : 
 OwyLeloved^drjw  mc  with  the  power  ofihy  Spirit^  and  by 
 ihefiveetncfe  of  thy  grace  neen,  unto  thee  ,  then  J  thy  whole 
 Church  will  follow  thee.  Here  fhee  ckangeth  the  number, 
 but  not  the  pcrfon,  and  faith  in  ftead  of,  T wdl^  wewill 
 run,  8cc.  becaufefhee  would  comprehend  in  her  Speech 
 every  part  icular  Member,  a?  in  the  former  Verfe. 
 
 Ji  ec  will  run. 
 
 The  word  Eun  fignifies  readineffeof  afFe&ion,  and  Sicn$c* 
 inclination  of  minds  fo  we  have  in  1  Kings  19.  19.  Eli-  ™r^™"» 
 pa  run  after  El 'ij ah ,he  run  with  a  full  intention  of  mind  }  i^™!' 
 his  affeftions  run  ftrongly  after  Elijah:  and  thus  the  penfionc. 
 Gentiles  are  faid  to  run  to  Chrift^lh.  55.  5.  Behold  thou 
 Jhalt  call  a  Nation  that  thou  knoweft  not,  and  Nations  that 
 kpow  thee  not  pall  run  unto  thee.    That  is,  the  Gentiles 
 that  know  thee  not,  neither  had  they  any  notice  of  thee 
 before,  (hall  with  all  eagerneffe  and  readineffeof  mind 
 run  unto  thee. 
 
 Secondly, it  fignifies  celerity  and  great  fpeed,to  paffe 
 through  a  K ace,  1  Cor.  9.  24.  7 hey  which  run  a  Race  run 
 4//,faitn  the  Apoftle :  and  fo  the  commanding  word  of 
 God  is  faid  to  Run  veryfwiftly,  Pfal.  1 47.  15.  And  David 
 faith,/  will  run  the  way  of  thy  Commandements^  Pfal.  1 1 9. 
 32.  And  he  faith  againe,  I  made  haft ,  and  delayed  not  to 
 keep  thy  Commandcments^  Verfe  60. 
 
 Thirdly,  it  fignifies  perfeverance  and  conftancy,  to 
 holdout  to  the  end.  Sorun  (faith  the  Apoftle)  that 
 pee  may  obtain?,  1  Cor*  9.  24.  And  agame,  Hcb.  12.  1. 
 
 Run 
 
54  4n  EXPOSITION  of        Chap.  I. 
 
 Run  the  race  that  isfet  before  you  :  That  is  ,  fo  runne  as  to 
 continue  Sc  hold  on  in  your  race^until  you  come  to  the 
 end  of  your  fait  h,even  the  falvation  of  your  fouls.  This 
 •  is  that  wee  have  in  the  Prophet  If  a.  40.  31.  They  that 
 wait  upon  the  Lord  fall  renew  their  ftrength  :  thy  fall 
 mount  up  with  wings  as  Eagles  D  they  fall  runne  \  and  not  he 
 weary,  they  fall  walke,  andnot  faint.  It  is  in  the  Hebrew, 
 they  fall  change  ,  or  double  their  ftrength :  That  is,  they 
 fhall  have  a  new  fupply  of  ftrength ,  to  hold  up  their 
 fpirits,  when  they  feeme  to  be  feeble,  and  weak,  and  al- 
 moft  fpent  rand  they  fhall  as  Eaglet  ^  flieftrongly,  and 
 foare  aloft :  and  they  fall  walke  ("that  is,  be  enabled  to 
 perfift  and  perfevere  to  the  end)  and  not  faint. 
 
 4.  To  reargues  ftrength  in  the  runner  :  this' wee- 
 read  in  Daniels  viiion3  of  a  Ram  that  had  two  horns  (mea- 
 ning the  Terfian  St  Median  Empire.  )  Now  this  Ram 
 with  his  two  horns  was  puf ring  Weft-ward,  and  South- 
 ward,andNorth-ward  ,  fo  that  no  beatt  might  ft  and  before 
 him.  But  afterwards  he  feeth  a  hee-goat,  that  came  from 
 the  Weft  9  &c.  (which  is  thought  to  be  Alexander  the 
 great)  and  this  hee-goat  e  came  to  the  Ramme  that  had  two 
 horns ,  and  ranne  unto  him  in  the  fury  of  his  power ,  Dan.  8. 
 6.  That  is,  by  his  mighty  power  and  ftrength  he  over- 
 came him. 
 
 5.  It  fignifieth  our  whole  Chriftian*  converfation, 
 •which  is  called  a  race,  1  Cor.  9.  24.  And  faith  the  Apo- 
 ftle.  Gal.  2.  2.  I  ivcnt  up  by  revelation ,  and  pre  ached  the 
 Gofpel,  &c.  Left,  (faith  hej)  ifouldrun,  or  had  run  in  vain. 
 He  meaneth  here  by  running,  his  eamefVnefle  and  dili- 
 gence to  preach  the  Gofpel.  And  again,  Gal  5.  7.  Tee 
 didrunne  well0  who  did  hinder  yon.  That  is,  you  were  in 
 the  right  way,  and  you  made  a  good  progreffe  therein, 
 you  out-ftript  others  in  way  of  life.    Our  life  is  called 
 
 a  courfe 
 
Verf.  4.  Solomons  Song.  55 
 
 a  courfe  or  race,  which  is  run  3  as  it  is  faid,  John  fulfilled 
 his  courfe,  Aft.  13.  25.  And /W faith,  lhavefinifiedmj 
 courfe,  2  Tim.  4.  7. 
 
 6.  To  runne,  fignifiesa  defireto  obtain  the  prize,  as 
 well  asfwiftneffe  and  ftrength  :  Hence  the  Apoftle  la- 
 bours, that  his  preaching  might  not  be  in  vain  5  for 
 then  faith  he,  iflsould  runne  in  vain,  Gal.  2.  i.  Anda- 
 gain,he  faith,  So  runne  that  you  may  obtain,  I  Cor.  9.  24. 
 That  is,  that  yee  might  obtain  the  prize,  which  is  eter- 
 nail  life.  So  here  the  Church  hath  Chrift  in  her  eye, 
 as  a  rich  and  glorious  prize,  unto  whom  (he  runs,  fay- 
 ing Wee  will  runne  after  thee  :  And  thefe  follow  the  Lamb 
 whither foever  he  goeth^  Revel.  14. 4.  They  doe  reckon 
 Chrift  a  good  prize  whitherfoever  they  run  after  him  ; 
 they  will  run  through  thick  and  thin  (as  weufe  to  fay) 
 through  good  report  and  evill  report ,  that  fo  they  may  en- 
 joy him. 
 
 Obferve  firft  ,  From  the  Churches  prayer,  Dram 
 me,  &c. 
 
 The  efficient  caufe  of  our  comming  unto  Chrift, is  not  in  our 
 f elves,  but  from  Christ  alone,  who  by  the  efficacy  of  his  wordy 
 and  by  thefweet  operation  ofhkfpirit  and  grace,  draweth  us 
 unto  himfelfe* 
 
 1.  By  nature  w€  are  utterly  unable  to  do  any  thing 
 in  this  refpeft^for  we  are  wholly  deftitute  of  the  faving 
 knowledg  of  God,  and  of  Chrift,  according  tothefay- 
 ingof  David,Vfo\.  14.  3.  There  is  not  a  man  that  under- 
 ftandeth,  &c.  And  of  the  Apoftle,  1  Cor.  2. 14.  The  na- 
 turallman  perceives  not  the  things  ofthefpiritofGod,  be- 
 caufe  they  are fpiritually  difcemed.  That  is,  they  are  to 
 betaken  and  underftood  in  a  fpiiituall  and  heavenly 
 fenfe,  towhich  the  carnall  man's  reafon  cannot  reach, 
 unleflfe  hee  be  enlightned  by  the  holy  fpirit.     And  a- 
 
 gaine 
 
56 
 
 An  EXPOSITION  of        Chap,  i 
 
 'Cerium  eft 
 tios  velle 
 cum  velu- 
 miufed  ilte 
 fecit  ut  ve- 
 iitnut  qui 
 operatur  in 
 nobitvelk) 
 Aug-  lib* 
 Arbitriot 
 cap.  a. 
 
 gain  in  I  Cor.  12.  3.  No  man  can  fay  that  Jefus  is  the  Lord 
 but  by  the  holy  Chojt.  That  is,  no  man  can  fay  Jefus  is  the 
 Lord,  who  hath  bought  and  redeemed  him  3  but  by  the 
 inftind  of  the  holy  Ghoft. 
 
 2.  In  converfion  we  are  meerly  paflive  in  refpeft  of 
 thegrace^  which  commeth  from  without  a  man  ,  and 
 preventethhim,  becaufe  there  is  no  power  in  man  to 
 prepare  himfelfe  to  grace  ,3  or  to  receive  grace  being 
 offered  unto  him,  or  to  will  any  thing  that  is  good  ^ 
 for  we  are  dead  in  Cm  ;  Now  the  dead  man  is  only  paf- 
 live in  refpeft  of  his  quickning.    Eph.  2.5.  Even  when 
 roe  were  dead  m  Jinnes  ,  hath  bee  quickned  #*  together  with 
 Chrijl :  That  is,  he  is  dead  in  fin  •  who  hath  not  the  life 
 of  grace  in  him  :  fo  that  by  the  quickning  power  and 
 operation  of  the  fpirit,  is  begotten  in  the  will  of  man  a 
 fpirituall  principle  of  grace  5  for  the  will  is  the  mod 
 proper  and  prime  fubjeft  of  this  grace  3  becaufe  the 
 converfion  of  the  will  is  an  effe&uall  principle  oi  the 
 converfion  of  the  whole  manrbut  notwithftanding  the 
 underftanding  doth  alfo  concur,  not  to  the  converfion, 
 but  in  the  converfiion  5   becaufe  mans  converfion  is 
 not  wrought  without  his  confent  :  fo  that  the  holy 
 Choft  worketh,  and  of  unwilling  he  makes  us  willing, 
 not  as  free  Agent,  but  only  in  reipeft  of  obedience  and 
 fubjeftion,  2  Cor.  ^.6.   Becaufe  God  who  hath  J aid,  that 
 light  foouldjhinc  cut  ofdarkenefje ,  he  it  is  who J> lined  in  our 
 hearts.    And  again  the  Apoftle  faith,  Phil.  2. 13.  It  is 
 God  who  worketh  in  us  both  to  will  and  to  doe  of  his  own  good 
 pleafure.   Where  the  will,  is  not  undcrftood  of  the  fub- 
 ftance  of  the  will  3  but  of  a  new  quality.     Agreeable 
 hereunto  is  that  of  a  Father :  It  is  certaine  that  wee  will, 
 when  we  will ,  but  heecaufeth  us  to  will ,  who  worketb  in  us 
 
 to  will* 
 
 But 
 
Verf.  4.  Solomons  Song.  57 
 
 But  we  muft  note  alfo3  that  the  will  is  aftive  in  con- 
 verlion  ,  and  it  iolloweth  the  holy  fpirit,  who  draw- 
 eth  it  5  for  the  holy  Choft  doth  fo  bend  and  incline  our 
 wills,  that  he  caufeth  us  to  will  good  perfeftly.fo  tnere 
 fe^ff*je//«f*tf?ana&ofthewill  drawnfbrth3  whereby 
 it  doth  clofe  with  Chrift,which  indeed  is  an  aft  1  >;  lakh. 
 But  this  aft  of  the  will  doth  not  onely  depend  upon  a 
 principle  or  habit  of  grace  ingenerated ,  but  alio  upon 
 the  fecrct  operation  of  the  holy  fplrii ,  according  to 
 that  in  John  6*  44-  No  man  can  come  unio  mc  nnlejje  th.  Fa- 
 ther draw  him.  And  though  this  aft  of  the  will  be  drawn 
 out  freely,  yet  unavoydably  and  efficacioufly.  John  6. 
 27.  Whatsoever  my  Father givelh  mce 3  fha!) [co me  untomee. 
 Now  in  all  the  aftings  of  the  will  in  converfion  3  it  is 
 but  as  an  inftrument  of  the  holy  Ghoft  5  it  is  firft  .nfted 
 by  the  fpirit,  a«nd  then  it  afts  according  to  the  aftings 
 ofthefpirL  upon  it. 
 
 3.  The  Saints  are  inefficient  of  therafHves  ,  after 
 converiion  to  follow  Chrift.  Without  mc  (faith  Chrilt) 
 yrecandoenothwg^johm^.  <>.  Thui  .  \  our  an  do  no- 
 thing that's  good  01  acceptable. Thus  the  Apoftletefti- 
 fiethofhisfpiritualllifc:7//^e3^tf  not  T9  but  Chrifttiveth 
 inme^  Gal.  2.  20.  And  again  the  Apoitle  faith ,  By  the 
 grace  of  God  lam  that  I  as/?^  and  the  grace  m  me:  wm  not  in 
 vain }  but  I  laboured  more  abundantly  then  1  hey  al^yet  not  T. 
 It  is  not  I  that  have  taken  fuch  pains ,  th'  ugh  he  did  it 
 in  much  travail  and  weanneflTe,  YET  NaT  I.  Neither 
 was  it  the  grace  of  Chrift  that  was  in  me  '  but  the  grace  of 
 ChriSi  which  was  with  me  D  1  Cor.  1 5. 10.  Ttat  is ,  I  was 
 thus  inabled  for  the  work  of  the  Gofpeh  not  by  any 
 powerthm  was  in  me,  but  itwas  by  the  Sowings  in3 
 and  the  aftings  of  the  Spirit  of  grace  upon  my  foule. 
 
 Obferue,  2.  From  the  effeft  of  the  Churches  pray- 
 
 er, 
 
58  An  EXPOSITION  of         Chap.  r. 
 
 er,  We  mill  run  after  thee.  7  hat  the  Saints  when  drawn  by 
 chnji^haveawill  to  follow  Chr/ft.  This  the  Apoftlete- 
 ftifteth  of  himfelfe,  Ep*t.  7.  18.  To  willk prefent  with  me 
 lut  how  to  "perform  that  which  k  good  J  know  not.  This  will 
 appeare,  if  we  obferve  the  nature  of  the  will  ;  itise//- 
 ata^not  coaSa^  inclined  and  drawn  forth,  not  compel- 
 led and  conftrained  :  will  (hould  be  no  wil  if  it  were  Coy 
 for  the  will  is  abfolute and  free,  no  coaftive  force  can 
 beufedagainftit,  unleffe  it  be  fuch  as  is  pleafing  and 
 delightfull  to  it.  The  old  facing  is,  ducimus  vokntem^ 
 and  trahimitsnolentem  :  we  lead  him  that  is  willing,  and 
 draw  him  that  is  unwilling :  but  when  Chrift  is  faid  to 
 draw  us,  he  ufeth  no  compulfion  ot  coa&ion ,  but  it's 
 done  by  the  fweetnefle  and  efficacy  of  grace  9  and  by 
 the  fecret  operation  and  working  of  the  fpirit,  convin- 
 cing the  judgement,  perfwading  the  affe&ions,  incli- 
 ning the  heart,  and  fwaying  the  will.  .  There  is  in  the 
 bringing  of  the  foule  to  Chrift,  Trahere^  and  Venire  :  the 
 Father  is  faid  to  draw  us  ,  John  6.  44.  And  here  Chrift 
 is  faid  to  draw  us :  now  this  notes  to  us  the  efficacy  of 
 grace,  and  that  Almighty  power,  by  which  weeare 
 drawn  unto  Chrift.  Hence  it  is,  that  the  Apoftie  faith, 
 Cod  who  commanded  thi  light  to  fhb;e  out  ofdarknejfe>  hath 
 jhined ]  into  our  hearts ,  &c.  2^,4.  6.  Now  Gods  word 
 by  which  he  commanded  light  tofhineoutof  darknet^ 
 15  a  very  operative  word  :  Let  there  he  light  (fait;h  God) 
 and  there  was  light ,  Gen,  1.3.  Such  an  Almighty,  ope- 
 rative, and  powerhill  word  goas  out  from  Chrift  to 
 draw  a  foule  to  himfelfe.  A-d  thus  his  grace  works 
 fb  fvVeetly  upon  our  hearts,  whereby  wee  *ome freely 
 aad  cheerfully ,  and  therefore  we  are  faid  to  come  un- 
 to Chrift. 
 
 Nov/ the  will  befng  thus  effieacioufly  and  fweetly 
 
 draw  a 
 
Verf.  4.  Solomons  Song.  59 
 
 drawn  to  Cbrift  >  it  i*  made  to  will  good  freely,  really, 
 andcompleatly. 
 
 The  office  of  the  will  is  either, 
 1.  To  choofe. 
 a.  Torefufe. 
 3.  Tofufpend. 
 
 1.  The  regenerate  will  doth  will  all  good,  and  no- 
 thingbut  good  j  for  good  is  it's  proper  objedt,  there- 
 fore it  can  properly  choofe  nothing  but  good  :  there- 
 fore faith  the  Apoftle^  Jfihen  I  doc  that  which  I  would 
 not    1  confent  unto  the  law,  that  i$  it  good,  Rom.  7. 1 6. 
 
 2.  It  refufes  all  evill,  and  nothing  but  evill  :the  re- 
 generate Will  cannot  properly  choofe  any  evil,  becaufe 
 it  is  not  it's  proper  objed£  it  may  fall  into  evil,  but  ftili 
 there  is  afecretdiflike  of  it,  fofaiththeApoftle:  For 
 that  which  I  doe,  I  allow  not  5  for  what  I  would  doc ,  that  I 
 doe  not,  but  what  lhate?  that  I  doe,  Rom.  7.  1 5. 
 
 5.  The  will  fufpends  it's  a&ings  in  dubious  things: 
 when  it  knows  not  whither  a  thing  be  good  or  evill, 
 it  fufpendeth  ,  and  when  it  knows  not  whether  fuch  a 
 thing  be  truth  or  errour  ,  it  will  fufpend  it's  either 
 choofing  or  refuting  of  it :  it  will  not  venture  in  the 
 dark,  like  unto  the  unregencrate  will,  but  fufpendeth 
 it's  aftings.  becaufe  whatsoever  k  not  of  faith  is  fin. 
 
 Queit.  Whether  the  regenerate  will  may  not  choofe  that 
 whu  h  is  evilly  and  be  unwilling  to  that  which  is  good. 
 
 Anfw.  1.  The  regenerate  will  cannot  will  any  evill 
 fully  and  compleatly;  So  faith  the  Apoftle,  what  I  doe, 
 I  would  not.  But  there  may  be  a  kind  of  veleity  or  wil- 
 lingneifeto  evill,  but  notacompleat  will  :  even  as 
 corrupt  nature  may  have  a  kind  ofveleity  to  that  which 
 is  good :  as  a  corrupt  regenerate  man  may  have  fome 
 kind  of  willingnefle  to  do  a  good  a&ion.,  but  hee  never 
 
 I  2  wils 
 
60  An  EXPOSITION   of        Chap.  i. 
 
 wills  the  good  of  t he  a&ion  5  his  Will  to  good  is  there- 
 fore incompleat :  and  fo  it  is  with  the  regenerate  will 
 inrefpe&ofevill<)it  never  wilsevill,  as  it  is  evill  it 
 goes  not  out  with  full  purpofe  and  confoit. 
 
 %.  The  holy  will  cannot  properly  refufe  any  thing 
 thatisgood,becaufeit  is  it's  proper  objeft  ^  but  the 
 will  that's  good  3  may  be  fo  much  deprefTed  and  kept 
 under  by  temptation ,  or  by  defertion  p  and  fuch  like 
 diftcmpers,  that  it  cnnnGt  draw  it  felfe  up  to  the  height 
 of  it's  attingsf.fo  that  there  is  not  that  agility,  ftrength 
 and  vigour,  as  there  i< ,  w/hen  it  afts  more  ftrongly  3  but 
 however  it  wil's  good  truly :  and  it  goes  forward  ftill 
 though  no;  with  that  vigour  and  eagernefle,  as  fifo- 
 therwife)  it  would. 
 
 But  though  the  will  of  the  regenerate  be  fet  free  un- 
 to good  g  yet  wee  muft  fo  under/land  it,  that  the  rege- 
 nerate will  cannot  doe  good  ot  himfelfe  :  Hence  it  is, 
 the  Church  defireth,  that  Chrifl;  would  draw  her  con- 
 tinually, without  whofe  help  fnee  is  not  able  to  runne 
 after  him.  Wheregrace  over-fwayes  the  heart,  there 
 is  a  readihefs  to  obey,  and  conftantly  tofollow  Chrift 
 but  fo  as  it  always  proceedeth  from  Gods  fpirit ,  lead- 
 ing and  drawing  forth  of  the  will :  even  as  a  Mother 
 by  leading  her  child,  caufeth  it  to  goe ,  which  other- 
 wife  could  not  :fo  the  Lord  draws  forth,  leads  and  di- 
 rects our  affe&ions  according  to  tb^  aftings ,  and  good 
 pieafure  ofhisowne  fpirit :  our  wills  are  but  inttru- 
 merits  for  the  holy  Ghoft ,  and  can  doe  nothing  with- 
 out the  breathings  in  of  bis  fpirit  upon  them.  This 
 the  Apoftleteftifies  of  himfelfe,  lam  Me  to  do  all  things 
 through  Chrifl  that Jircngtheneth  me ,  Phil.  4. 15.  And  a- 
 gain  he  faith.  Be  that  hath  hegun  his  goodworke  in  you ,  he 
 will '  alfifitvJhit9Hntill the  day  ofjefus  Chrifl ,  Phil.  1.  6. 
 
 We 
 
Verf.  4.  Solomons  Smg.  6\ 
 
 We  cannot  work  that  which  is  good  with  grace  recei- 
 ved unlefle  there  be  the  continuall  flowings  in  of 
 ChnfVs  Spirit,  to  carry  forth  the  foul  in  its  workings. 
 So  that  free  grace  is  in  the  beginning,  middeft,  and  end 
 of  all  our  workings  Herein  we  aremadc  happy  with- 
 out any  merit ,  that  wee  (hould  be  unto  the  praife  and 
 glory  of  the  riches  of  his  free  grace. 
 
 3.  Obferve,  ike  life  of  a  Chriftian  is  us  the  running  of 
 a  race. 
 
 1.  The  whole  life  of  a  Chriftian  is  here  termed  a 
 running, and  by  the  Apoftle called  a  race,  1  Cor.  9.24. 
 And  again  faith  hee ,  /  have  finiftedtny  conrfe  ,  2  Tim. 
 
 4-7- 
 
 2.  In  refpeft  ofthereadineffe  of  the  minds  and  affe- 
 ctions of  the  Saints  5  they  are  faid  to  delight  in  the  law  of 
 
 the  Lord ,  Pfalm.  1.  2.    The  word  Chephetsjs  voluptas  &     ysn 
 prompt a  voluntas^  delightfull  and  ready  will,  as  one  Vohm,  cp- 
 that  taketh  abundance  of  joy  8c  delight  in  that  which  £T4V^- 
 he  doth ;  it  is  to  embrace  with  love  and  good  will,  yea,  i<f}atus\k- 
 withapleafurablelove,  and  an  affectionate  will  and  ^  4^ 
 defire  unto  a  thing:  HcncetheLord  promifeth  tocall  u^con^k- 
 the  Church,  Chephtfabah  ,  that  is ,  my  pleafure  in  her,  cm. 
 Ifa.  42.4.  And  fo  David  faith  of  the  Saints,  (heptfi- 
 bam^  that  is,  my  pleafure  in  them,  Pfal.  1 6.  3.     And  fo  E"  **£ 
 in  rjal.  1 1 1 .  2.  The  worses  of  the  Lord  are  great  ^fought  out       *&  'AJm 
 of  all  them  that  have  pleafure  there  it?.     This  denotes  to  t£  Squ 
 us  the  eleftion  of  the  will,  the  readineffe  ot  the  affefti- 
 ons,and  the  complacency  and  delight  of  the  heart  of  a 
 Chriftian  in  walking  with  Chrift  :  the  wayes  of  Chrift 
 yeeld  nothing  but  pleafure  and  delight  to  a  graci- 
 ous heart. 
 
 3.  In  refpeftoffpeedy  performance  of  actions;  Sa- 
 wns  induftrious  compaffing  the  earth,  caufedjW>to« 
 
 find 
 
62  An  E  XV  0  S  IT  ION  of        Chap.  I. 
 
 fend fpeedily  for  his  children  tofacnflce  unto  the  Lord^  Job 
 li  §.  And  it  is  faid,  Abraham  tofe  up  early  in  the  morning 
 andfadledhis  affe^  &c.  when  he  was  to  offer  up  his  fon 
 a  Sacrifice.  And  David  faith5  IttiMrunne  the  way  of  thy 
 cemmmdements^  PfaL  119.  3  2.  And  in  verf.  60.  I  made 
 haji^  and  delayed  not  to  kecpe  thy  commandements^  or,  idu 
 JiraScdnot  my  fdfe^to  wit,  with  the  cares,  profits,  plea- 
 sures of  this  life  :  Agreeable  hereunto  ifrthat  of  Paul^ 
 xwhen  he  was  called  by  God  to  preach  the  Gofpel  among 
 the  Heathen,  he  faith  ,  J  conferred  for  Iconfulud  )  not 
 vpithflefi  and  bio  d  ,  Gal.  1. 16.  That  is  ,  I  did  not  con- 
 fult  with  camall  reafon,or  with  flefhly  arguments,  but 
 was  obedient  to  the  heavenly  revelation^or  vifion. 
 
 4,  The  Saints  run  in  refped  of  perfeverajKTe^  hence 
 faith  the  Apoftle,  So  runne^  tkatyee  may  obtain^  \  Cor.  9. 
 24.  Which  imply eth  3  there  be  fomethat  run,  which 
 do  not  obtain  5  but  the  Saints  do  renew,  or  changetheir 
 Jlrength,  I  fa.  40.  ^r.  That  is,  when  they  are  weak  and 
 feeble,they  ihal  have  a  new  fupply  oi"  fpiritual  ftrength 
 from  Chrift  the  fountain  of  ftrength,  whereby  theyjhall 
 runne,  or  perfevere  to  the  end,  and  not  be  weary. 
 
 The  Apoftles  hearty  perfwafion  an-d  confidence  is, 
 That  he  who  hath  begun  a  good  worke  in  the  Thilipians ,  will 
 per ft£t  it  unttll  the  day  of  Jefa  Chr/Ji,  Phil  1.  6.  And  to 
 this  purpofe  faith  the  Apoftle,  iPet.  1.23.  Youarere- 
 newednot  of  mortallfeed,  but  &f  immortall ,  by  the  word  of 
 Cod0  which  abidethfor  ever  :  And  1  Job.  3  9.  He  that  is 
 horn  ofGodfinneth  not  s  becaufe  the feed ofCodremaineth  in 
 him  :  nor  can  he  finne^  becaufe  he  is  born  of  God  :  That  is, 
 he  that  hath  the  knmortall  feed  of  God's  word  and  fpi- 
 rit  within  him  5  cannot  (  notwithftandinghis  infirmi- 
 ties )  finally  faile,  or  give  over  his  hope  3  but  fliall  per- 
 fift  and  perfevere  in  faith  and  holinefle. 
 
 5.  The 
 
Verf.4-  Solomons  S-ong.  63 
 
 5.  The  Saints  ran  in  refpeft  of  their  ftrength  3  ba- 
 ying received  a  new  principle  of. life  from  Chrid  3  by 
 which  they  are  enabled  for  all  things:!  hey  th.i!  rent  up- 
 on the  Lord  5  renew ,  chawge^  0f  double their  Jlrcn.t h  faith 
 the  Prophet.  And  (ait h  David  ^  J  will  run  tbt  wayes  of 
 thy  commandemintS}  w^m  ihoujhult  enlarge  my  hcart0  Plal. 
 119. 
 
 6.  We  are  faid  to  run,  in  that  we  earned:] y  looke  af- 
 ter the  prize  whichis  fet  before  us  5  and  therefore  the 
 Apcftle  fairly  ]  Cor.  9.  24.  1 hey  that  run  a  race  3  run  all: 
 That  is?  forafmuch  a?  all  defire  the  prize.  Now  then 
 in  all  our  feekings  and  enquiries  after  Chrift3in  that  we 
 long  after  him  5  and  defire  to  be  joyned  in  thenearefh 
 communion  with  him  5  we  may  be  faid  to  runncafter 
 Chrift.  SomuchforthePetition^  and  the  firdreafon 
 or effeft  thereof;  now  followeth  the  fecond  effedt  or 
 fruit  of  the  prayer. 
 
 ihe  King  hath  brought  me.e  into  his  chambers. 
 
 This  fecond  cffe&of  the  Churches  petition  is  ,  the 
 effeftuallanfwer  of  Chrift,  1  he  King  hath  brought  meeb 
 See. 
 
 In  Chrifts  grant  obferve., 
 
 t.    The  title  given  tohim57/je  Kingz  &cc. 
 
 2.  Thething  granted  5  and  that  is  a fwect  introdu- 
 ction into  his  chambers.,  where  we  have 
 
 1.  The  manner 5  he  brought  me. 
 
 2.  Thevmttei^wto  his  chambers. 
 
 The  King  hath  brought  we  into  his  Chambers., 
 ihe  King  )  that  is  to  fay5Chi  ift3of  whom  King  Solo- 
 men  was  a  type  :  Rings  are  Inch  *s  beare  rule  by  fuclt. 
 power  ai  is  committed  unto  them-  Chrid  is  appointed 
 
 Kdttg; 
 
X  ^4  An  EXPOSITION  of        Chap,  i 
 
 King  over  his  Church.  Pfal.  2.  6.  I  havefet  my  King 
 upon  my. holy  hillofSion.  In  the  Original!  it  is  ,  I  have  a~ 
 minted ,  or  powrcdout  &c.  That  i* \p  I  have  ordained 
 and  authorized  my  King,  bypowringout  theoileof 
 my  fpirit  upon  him.  Of  this  word  Najac  9  that  figni- 
 fiethtopowrout,  commeth  Najic^  which  is  ufed  for 
 a  Governour,  or  one  in  authority  5  as  in  Micah.  5.  5. 
 1  he  Lord  promifeth  3  that  when  the  Ajfyrian  (hould 
 come  in  the  Land  to  raife  up  againft  him feven  shep- 
 heards0and eight principall men  ,  or  ( as  it  is  in  the  Ori- 
 ginall )  Princes  of  men  :  That  is  ,  f  uch  as  fhould  be  e- 
 minentandchiefe  in  authority:  So  in  that  Chrift  is 
 called  a  King  b  it  denotes  his  tranfcendent  dignity  and 
 honour,  his  rule  and  authority  that  the  Father  hath 
 inverted  him  withal),  having  made  him  King  and  head 
 over  his  Church. 
 
 ihe  King  hath  brought  me,  Stc. 
 
 ^2  The  word  figmfies  to  lead,  to  bring  to^  to  apply  5  to  in- 
 
 in  hith'fig'   ^uce  ^  Verfaade  •"  it  is  to  be  underftood  of  Chrifts  win  - 
 nificatve-     ning  and  perfwading  the  hearts  and  affe&ions  of  his 
 m2  %"*'     people    whereby  he  drawes  them  into  the  moft  inti- 
 *&£  ^ateand  neereft  fellowfhip  with  himfelf. 
 tufa ,  atm-       Some  would  have  this  claufe  to  be  translated  thus  : 
 fa,  obntlh.   when  the  King  ha  th  brought  me,  &e.  Becaufe  the  Church 
 feemeth  to  (peak  of  a  joy  and  gladnefle  thereupon, 
 which  flie  had  not  enjoyed  before.-  but  moft  certain  it 
 is,thatfheehadbeen  brought  into  Chrift's  chambers 
 before,  and  had  many  tokens  of  his  love  :  but  this  be- 
 ing an  effeft  of  her  prayer,  it  may  be  aptly  paraphra- 
 zed  thus :  I  have  prayed  to  my  King  for  thefaeet  pledges  of 
 his  love ,  and  be  hold  what  follcweth  :  hee  like  a  royall  and 
 glorious  husband  hath  brought  me  into  the  chambers  of  his 
 heavenly  andfpiritualltreafures*  Tht 
 
Verf.  4.  Solomons  Song.  & 5 
 
 7  k  K/f/^  taf/>  brought  me  into  his  Chambers. 
 
 By  Chambers  fhee  fheweth  the  dignities  and  pri  viled- 
 ges  which  (hee  findeth  by  following  Chrift. 
 5  The  Hebrew  word  Chcdcr,  isufed  in  Scripture  to  fig- 
 nifie  the  inmoft,  and  moft  retired  part  of  any  place. 
 }ttdg.  15.1.  Chambers  are  the  places  of  the  greateft  fe- 
 crecy:  itisfaid,  thaiEb/ka  told  the  King  of  Ifrael  the 
 words  that  he  ipake  in  his  Bed-Chamber,  2  Kings  6. 
 12.  Themoft  hidden,inward,  remote,and  fecret  things 
 are  fignified  by  this  word  Tranflated,  Chambers  :  as  in 
 lob  9.  9.  The  Chambers  of  the  South.     That  is,  themoft 
 remote  and  inward  places  of  the  South.     Mans  Spirit 
 is  thus  expreffed,  becaufe  it  is  themoft  fecret  and  in- 
 ward of  mans  foule,  Trov.  24.4.  By  knowledge  ft  all  the 
 Chambers  be  filled  $   that  is,  the  moft  fecret  parts  of  the 
 foul  (hall  be  filled  by  knowledge,  Frov.  18.  8.  The  in- 
 ward part  of  the  Bel/y^  Prov.  7.  27.  They  goe  downe  to  the 
 Chambers  of  death.     That  is,  into  the  3  fecret  wayes  of 
 death,  towit  the  Grave.  Luke  12.  3.  1  hat  which  you  have 
 fpoken  in  your  Clofets.     That  which  you  f  poke  in  fe- 
 cret, and  thought  none fhould  heare,  A/<*f .  6.  6.  Enter 
 into  thy  Clofet,  and  thy  Father  which  feeth  thee  in  fe- 
 cret, r&c.      So  here,  by  Chambers  is  meant  the  molft 
 inward,  fecret, 'and  clofe  revelation  of  Chiiftjtothe 
 foule. 
 
 Againe,  Chambers  are  the  places  of  moft  fafety,Dekf. 
 52.  25.  Itisfaid,  The  Sword  without,  and  terror  within^ 
 (  or  from  the  Chambers )  fhall  defxroy,  &c.  That  is,  de- 
 ftru&ion  fhall  follow  them  into  the  places  of  the  great- 
 eft  fafety.  And  in  Ezek.  21. 14.  The  great  men  are  flame 
 which  enter  into  their  frivy  Chambers.     That  is:they  fhall 
 
 K  not 
 
66  An  EX?  OS  IT  ION  of  Chap.  i. 
 
 not  efcape,  no  not  in  their  Chambers  of  fafety.  So  that 
 here  by  Chambers  is  hinted  out  to  us0Chrifts  protecting 
 and  preferving  of  his  Saints. 
 
 Obferve  hence,  firft,  from  the  title  given  to  Chrift, 
 The  King^  &c 
 
 That  Chrijl  is  King  and  head  over  his  Church.  Chrift 
 was  the  naturall  SonotGo&^and  thought  it  not  robbery  to 
 beequallwrthGod,  Phil.  2.  6.  For  by  him  the  World  was 
 made^who  teas  the  brightnejfe  of  his  glory 3  and  the  exprejje  J- 
 mage  of  his  perfon^  andupholdeth  all  things  by  the  word  of  his 
 power D  Heb.  i.  23  3-  Therefore  this  prerogative  will 
 very  well  befit  the  Son  of  God. 
 
 God  hath  defigned  and  appointed  Chrift  to  this  great 
 Office  and  dignity.  He  loveth  him  and  hath  given  all  things 
 into  hk  hand^  John 3.  3  5.  Hejudgeth  no  man^ut  hath  com- 
 mitted all  judgement  to  hk  Son^  John  5.22.  He  hath  made 
 him  to  be  Lord  andChrijl,  A&s  2.  36.  He  hath  appointed 
 him  over  his  owne  houfe^  Heb.  3.  2.  6.  And  faith  God,  I 
 havefetmy  King  upon  my  holy  hill  of  Sion^  or  the  Hill  of  my 
 Holinefje^  and  that  by  vertue  of  a  folemn  decree  ^  I  will 
 declare  the  decree 5  8cc.  Pfal.  2.  65  7.  And  the  Government 
 fl?allbe  upon  his  shoulders ,  Ifa.  9. 7. 
 
 Now  Chrift  is  a  Klng^whofe  glory  and  dignity  fhines 
 fqjth  moft  eminently^or  faith  Go&,I  will  make  my  firft- 
 borne  higher  then  the  Kings  of  the  Earth  JPfa\.  89.  27.  Chrift 
 is  a  Ring  above  all  other  Kings  j  andthatinthefere- 
 fpefts. 
 
 Firft5  hisKingdomeis  fpirituall,  he  rules  over  the 
 fouls  and  Confciencesof  men :  other  Kings  may  fubjeft 
 the  bodies  and  eftates  of  fuch  as  are  under  them5but  not 
 their  Confciences  3  this  is  Chrift's  glory  which  he  will 
 not  give  to  another.  Te  are  bought  with  a  price  (faith  the 
 Apoftle)  be  not  ye  firvantsofmen^  1  Cor.  7.  23.   That 
 
 is, 
 
Verf,  4-  Solomons  Song.  Sy 
 
 is,  doe  not  mancipateand  inflave  your  Conferences  to 
 any  humane  devife  in  matters  meerly  fpiritua  J5  becaufe 
 Chrift  alone  is  King  of  the  Conference. 
 Secondly,  Chrift  is  an  univeriall  King. 
 Firft,  in  refpeft  of  all  Nations  5  There  was  given  hir,i 
 Dominion,  and  glory '   and  a  Kingdowe,  th:it  all  people  and 
 Nations,  and I  Languages  jhould  frvehir;>,  Dan.  7.  14.  7 he 
 Heathen  are  his  Inheritance,  and  the  ends  of  the  Earth  his 
 pojjejjion.  Pfal.  2.  8.  And  the  Apoftle  fpeaking  of  the 
 Preachers  of  the  Gofpell,  faith,   Their  found  went  into  all 
 the  Earth,  and  their  words  to  the  end  of  the  World,  Rom.  1  o. 
 18. 
 
 Secondly,  in  refpecl:  of  all  forts  and  conditions  of 
 men  5  this  is  elegantly  fet  forth  by  the  Prophet,  ifa. 
 41. 19.  Where  God  promifeth  To  plant  in  the  WildernefCe 
 the  Cedar, the  shittath  Tree f he  Myrtle-^  the  Oile-Tree, the  Fir- 
 Tree,  the  Pine,  and  the  Lex-Tree  together.      This  is  alio 
 fweetly  reprefented  unto  Veter  by  a  Sheet  knit  at  fowre 
 corners,  wherein  were  all  manner  of  fowr- footed  beads 
 of  the  Earth,  and  wild  beafts,  and  creeping  things,  and 
 Fowles  of  the  Aire,  /lets  to.  1 2.  By  this  we  are  taught, 
 ♦  hat  not  onely  the  Gentiles  as  well  as  the  Jewes  were 
 to  be  received  into  Chrift's  Kingdome  5  but  alio  that  in 
 every  Nation  (  as  himfelfe  afterwards  Expounds  it^) 
 he  thatfeareth  God,  and  worketh  righteoufne:       :  -ac- 
 cepted with  him,  Verf.  3  5. 
 
 Thirdly,  Chrift  is  Ki'ng  univerfall,  in  refpecl  of  all 
 ages  and  times  of  the  World.  God  iimyKrng  ofold^ 
 laith  the  Church,  Vfal.  74.  12.  It  is  meant  o' Chrift 
 becaufe  it  is  faidof  him  in  the  following  words  5  Hee 
 worketh  Salvation  in  the  midjl  of  the  Earth.  It  is  Chrift 
 that  worketh  Salvation  in  the  midft  of  the  Earth  3  and 
 he  is«£alled  a  King  eternal/,  immortall,  1  Tim.  \.i~. 
 
 K  2  Thirdly, 
 
68  JnEXPOSlTipNof         Chap.  t. 
 
 Thirdly,  Chrift  rules  alone  5  he  hath  no  colleague 
 or  partner  5  he  carries  the  Government  upon  his  owne 
 Shoulders,  as  we  read5  if  a.  9.  6.  He  alone  hath  received 
 power  from  on  high  in  Governing  of  his  Church. 
 
 Fourthly,  Chriftisan  everlafting  Ring  5  Hereceives 
 a  Kingdoms  that  cannot  be  flaxen  :  The  Cod  of  Heaven 
 (faith  the  Prophet)  jhall  fet  up  a  Kingdome  which  f^all 
 never 'be  deflroyed  5  neieher  full  ii 'be  left  to  other  people ,  but 
 jt fial/f land  for  ev:r^  Dan.  2. 44, 
 
 Fifthly,  and  laftly,  Chrift  is  matchleffeand  eminent 
 above  all  other  Kings  inallroyall  vertues  and  endow- 
 ments. 
 
 Firft,  he  is  wife  and  fapient,  and  therefore  called 
 Connfellour^onely  wife^  the  wonder  full  number  er*  which  fea- 
 leth  up  the  fum  full  of  wifdome. 
 
 Secondly,  a  molt  magnificent  and  warlike  King 5 
 hence  Chrift  is  called,  A  manofWar^  the  LordofHofts/he 
 Captaine  of  our  Salvation :  he  overcomes  all  his  Enemies, 
 and  his  foes  are  made  his  foot-ftoole. 
 
 Thirdly,  Chrift  is  amoft  juftand  righteous  King; 
 be  reigns  in  righteoufneffe^  his  Scepter  is  a  Scepter  of 
 reftitude  and  uprightneffe ,  He  is  called  the  Lord  our 
 righteoufneffe^  Jer.  23.6. 
 
 Secondly  Obferve,  That  Chrift  fweetly  draws  and per- 
 fwadeshk  people  to  aneer  communion  with  himfelfe.  The 
 King  hath  brought  me0  5cc.  Chrift  doth  win  the  hearts  of 
 his  people  by  love  and  goodneffe.  This  is  jnanifefted 
 Chap.  2*  Verf.  4.  where  it  is  faid,  He  brought  me  into  the 
 Banqueting  Houfe0  and  his  banner  over  me  was  love.  A  flag, 
 or  enfigne  is  a  warlike  figne,  whereby  Souldiersare 
 drawne  from  place  to  place:  So  here,  Chrift  fetsupa 
 Banner  of  love  and  goodneffe,  whereby  he  draws  his 
 people  after  him  5  when  he  difplayes  his  Banner,*  tfien 
 
Verf. 4.  Solomons  Song.  7 
 
 all  the  Armies  in  Heaven  and  Earth  follow  him.  It  was  by- 
 love  we  were  redeemed  ^  for  Chriji  loved  his  Church 
 (faith  the  Apoftle)  and  gave  hwifelfc  far  it ,  Ephef.  5. 
 25.  By  love  wearefan&ifiedandcleanfed,  as  we  have 
 it  in  Revel.  1.5.  Chrift  hath  loved  us  and  hai  h  wafjed  ;/f 
 in  his  blood.  He  hath  wafhed  us,  both  from  the  guilt 
 and  pollution  of  fin,  and all  from  love.  It  isalfoby  the 
 fame  love  wherewithal!  Chrift  doth  win  and  draw  hi? 
 people  after  him. 
 
 Thirdly  Obferve,  Chriji  revealcth  to  his  Saints,  the  fe- 
 rret and  hidden  Myfieries  of  the  G off ell.  Chrift  leads- 
 his  people  into  his  privy  Chambers,  and  difplayeth  the 
 fecrets  of  God  to  them  that  feare  him,  Vfal.  25.14. 
 
 Confider,firft,  Chambers  are  the  places  in  which  the 
 Bridegroome  and  the  Bride  ufe  to  rejoyce  together,  Jo- 
 el 2.  16.  So  Chrift  as  the  Bridegroome  rejoyceth  over 
 the  Bride,  and  doth  communicate  fpirituall  comforts 
 unto  her.,  Such  as  eye  hath  notfeene,  nor  eare  heard,  neither 
 hath  it  entered  into  the  heart  of  man,  the  things  that  God 
 hath  frepared  for  them  that  love  him ;  but  God  hath  revea- 
 led them  unto  us  by  his  Spirit,  for  the  Spirit  fcarchcth  all 
 things, yea  the  deep  things  of  God,  and  thus  we  have  the  mind 
 of  Chrifi,  1  Cor.  2.  9,10,16.  Thisis  that  the  Apoftle 
 doth  earncftly  defire,  that  the  Church  of  the Collojfians 
 might  have  their  hearts  comforted, being  knit  together  in  love, 
 and  unto  all  riches  ofthefulneffe  sf under  ft  anding,  to  the  ac- 
 knowledgment of  the  My  fiery  of  God,  and  of  the  Father,  and 
 ofChnfl  :  in  whom  are  hid  all  the  treafures  of  vp  if  do  me  and 
 knowledge,  Collof.  2.  2,  3.  When  Chrift  revealeth  fuch 
 Myfteriesunto  his  Saints,  he  may  befaid  thtntolead. 
 them  into  his  Chambers. 
 
 Secondly, touching  thefe  Chambers  or  inner  rooms, 
 thev  import  a  fight  of  rich  Treafures,  or  pretious  Jew- 
 
 did 
 
jo  An  E  X  V  0  S  I  r  I  0  N  of        Chap,  i, 
 
 ells :  Kings  have  the  greateft  treafures  upon  Earth  5 
 and  they  keep  their  richeft  Ornaments  and  pretious 
 things  in  their  Chambers,  Now  Chrift  is  the  richeft 
 of  all  Kings,  and  he  like  a  Kingly  Bridegroomeleadeth 
 his  Spoufe  into  his  Chambers,  and  fheweth  her  all  his 
 riches  and  glory  which  he  hath  laid  up  for  her  in  the 
 Heavens.  Chrift  is  rich  in  love,  rich  in  mercy,  rich  in 
 grace,  rich  in  wifdome,  and  rich  in  knowledge :  yea,  as 
 rich  as  God  himfelfe:  now  Chrift  fpreadeththefe  his 
 riches  before  his  Saints,  that  they  may  fee  how  rich 
 they  be  in  him. 
 
 Butwemuft  know  Chrift  leads  his  people  into  his 
 Chambers  by  degrees  5  he  led  his  Church  into  his 
 Chambers  in  the  time  of  the  Law,  and  fhewed  her  the 
 riches  and  glory  of  his  Kingdome :  but  this  he  hath 
 done  more  fully  under  the  Gofpell,  fince  his  manifcfta- 
 tion  in  the  flefh,  fince  the  rifing  of  the  fun  of  righteouf- 
 neffe^and  the  fhining  of  that  morning  Starrer  and  moft 
 fully  it  {hall  be  done  at  the  confummation  of  the  Mar- 
 riage of  Chrift  and  his  Spoufe.  Here  the  Spoufe  hath 
 iome  glimmerings  of  thefe  riches,  but  thenfheefhall 
 have  them  in  perfect  light.-  herefhee  in  joys  them  by 
 vertue  of  a  promife,but  then  fhee  (hall  have  the  full  fru- 
 ition of  them. 
 
 Laftly  Obferve,  The  Saints  aremoji  fafe  and  fecure  in 
 Jefus  Chrift.  Chambers  are  places  of  great  fecurity, 
 therefore  the  Lord  faith,  Come  my  people,  enter  into  thy 
 Chambers,  andfmt  thy  doors  about  thee,  hide  thy  felfefor  a 
 very  little  moment,  untill  the  indignation  be  overpaji,  Ifa. 
 26.  20.  And  thus  Chrift  comforteth  bis  Difciples  a- 
 gainft  thePerfecution  of  men,  ihefe  things  lhavefpoken 
 unto  you,  that  in  me  ye  might  have  peace  5  inth?  World yee 
 jhall  have  Tribulation  $  but  be  of  good  cheer  I  have  overcome 
 
 the 
 
Verf.  4.     /  Solomons  Seng.  71 
 
 the  World,  John  16.  33.  Thus  David  fufteineth  his 
 faith  by  the  power  and  protection  of  God,  I  or  in  the 
 time  of  trouble  (  faith  he  )  he  JhaU  hide  me  in  his  pavilion  9 
 in  the  fecret  of  his  Tabernacle  JhaU  he  hide  me,  he  pall  Jet  me 
 upupon  a  Rock  ,Pfal.  27.  5.  That  is,  he  (hall  keep  me  (life 
 as  in  themoft  holy  of  i  his  San<3uary3  into  which  none 
 might  enter  but  the  Prieft,  Levit.  16.2.  And  therefore 
 it  is  called  Gods  hidden  place,  Ezek.  7.  22.  And  the 
 Saints  are  called  hidden  ones,  Pfal.  83.4.  becaufethey 
 are  hidden  of  God,  in  his  Tabernacle  in  theevill  day. 
 And  their  life  is  hid  with  Chrift  in  God,  Collof.  3.3. 
 Chrift  therefore  is  a  Chamber  of  fafety  and  prefervation 
 to  his  people  in  evill  times. 
 
 So  much  for  the  fruits  or  efFefts  enfuing  the  mod:  fer- 
 vent Prayer  of  the  Church.  Now  followeth  her  pro- 
 teftation  of  ingagement  in  thefe  words. 
 
 We  will  be  glad  and  rejoyce  in  tl>ee  :  we  will  remember 
 thy  love  more  then  Wine  z  the  Vpright  love 
 thee. 
 
 In  thefe  words  the  Church  declareth  how  much  her 
 affe&ions  are  ingaged  to  Chrift  for  all  his  love  manife- 
 fted  unto  her:  heraffe&ionsof  joy  and  delight,  and  of 
 love,  are  fixed  upon  him/  andalfohermindor  ScnfesD 
 one  Senfc,  namely  the  Memory,  is  put  for  all  the  reft,  to 
 record  his  love,  and  that  before  Wine,  which  is  one  of 
 themoft  delightfull  creaturesto  thenatureofman, un- 
 der the  Sunne:  as  iffheefhouldfay,  lookehow  theaf- 
 fe&ions  and  minds  of  worldly  men  are  ready  to  rejoyce 
 in,  and  to  remember  Wine  or  any  Worldly  delight: 
 Even  fo,  and  much  more  will  we  rejoyce  in  thee,  with 
 fpirituall  mirth  and  gladnefle,and  wc  will  celebrate  and 
 aaagnificj  yea  we  will  record  and  make  mention  of  thy 
 
 loves 
 
72  AnEXTOSlTlONof       Chap.  I* 
 
 loves  above  all  the  pleafures  and  delights  which  are 
 to  be  found  upon  Earth. 
 
 We  will  be  glad  and  rejoyce. 
 
 ^  The  word  (Glad*)  in  the  Originally  fignifieth  to 
 Exuitavk,  exult  and  rejcye  exceedingly,  and  to  leap  for  joy,  and  to  tri- 
 %  \f*l  umph  with  outward  gladnefle^expreffed  by  the  gefture 
 thimimi  of  thebodyDand  by  the  countenance.*  anfwerable  here- 
 ftxa™^6'  unto  1S  t^ie  Greek  e  *>«**/*>  which  alfo  fignifies  exceed- 
 exprejj]"/  ing  great  joyD  fuch  as  is  expreffed  by  outward  fignes  of 
 exilhh  thebody^  as  by  an  outward  leaping  of  heart  and  mind. 
 tms,0fj*  It  is  rendered  by  our  Tranflation,  Judges  24.  Exceeding 
 *y*>Ai&t>.)Joy»  The  fame  word  is  alfo  ufed,  by  which  Mary  joy'd 
 (**>'>  exulto,  for  being  the  Mother  of  Chrift.  Luke  1 .  4.7. 
 
 l0'  And  rejoyce. 
 
 nata  ^e  wor^  fign^eth  j°y  an^  pleafantneffe  :  alfo 
 Lduatus^hi-  metaphorically  to  fhine,  becaufe  joy  andprofperity  is 
 Urisjm,  often  fignifiedby  the  name  of  light :  as  in  Efiher  8. 1 6. 
 rfmitylto-  7he  Jewes  had  light  andgladmjfi.  And  fo  in  Pfal.  97.  11. 
 it.  Light  isfowen  for  the  righteous.  That  is5  comfort  and  joy 
 
 is  referved  for  the  righteous,  after  all  their  troubles. 
 Light  isfiveet  and  pkafant,  Ecclef.  j  1.  7.  Sothlsrejoy- 
 cing  is  fuch  a  joy  whereby  the  mind  is  refrefhed  and  the 
 heart  comforted.  So  the  fum  of  the  words  (  Wt  will  be 
 glad  and  rejoyce  )  is  this,  we  will  be  comforted  and  re- 
 frefhed in wardly,  and  we  will  exult  and  triumph  out- 
 wardly :  thefe  are  the  comforts  fhee  findeth  in  the 
 Kings  Chambers,  wherein  Chrift  revealeth  to  her  the 
 fecrets  of  his  Fathers  bofome,  and  the  Myfteries  of  his 
 Kingdome  5  and  where  he  (heweth  herthofe  Heavenly 
 treafures and  rich  Ornaments  and  g!ory,  which  here- 
 fervetk  for  her  3  and  aflureth  her  of ^  from  whence 
 
 arifeth 
 
Verf,  4.  Solomons  Song. 
 
 arifcth  all  her  fpintuall  joy  and  gladnede. 
 
 If e  will  remember  thy  love  more  then  trine. 
 
 The  word  (Rememher*)  fignitieth  to  record,  rebearfei      „r 
 andto//A^c  mention  of  a  things  to  recall  into  the  mind,  Reco~ 
 to  celebrate  the  memorial}  o£  any  thing.     So  the  Church  few™' 
 ingageth  to  remember  and  ro  beare  in  mind,  and  to  tell  jm.;la  h-.-b 
 abroad,  and  to  rehearfe  all  the  fweet  pledges,  andmani-  recott 
 feftation^ofChrifts  love  unto  her.     Now  the  Memory  {^;; 
 is  the  Srore-honfeofthefoule  wherein  we  lay  up  things  tun,  in  me- 
 for  our  ufe.  and  bring  them  forth  as  we  have  occafion  to  7;y!fn  ce~ 
 ufe  them  5  "it  isas  Chrift  faith  of  theKingdomeof  Hea-  s^m 
 ven,  Lik§  &  1reajurj3  out  of  which  a  man  bringeth  forth  idquottin 
 fifth**  new  andold^  Mat.  13.  52.  Our  memory  is  that  in  I'l^^1' 
 which  we  record  and  fet  downe  the  things  that  we 
 would  remember:  it  is  as  a  Booke  of  Accounts  5  as  we, 
 ufeaEooke  outwardly,  fo  the  memory  is  that  we  ufe 
 inwardly.     David  faitn  in  Vfal.  119.  it.  i  have  hid  thy 
 word  within  my  hcan  :  that  is,  that  I  might  not  forget  it : 
 itisa  metaphor  taken  from  pretious  Jewells  andtrea- 
 fures,  which  men  lay  up  and  hide  fafefrom  danger:  So 
 in  Mat.  1 3.  4.4.  3  he  Kingdme  of  Heaven  is  like  to  treifnre 
 hid  in  the  Field,  which  when  a  manfindeth  it  he  hideth.  That 
 is,  he  concealeh  ii  and  makes  it  fare  to  himfelfe,  left  any 
 lhould  beguile  him  of  it. 
 
 ihy  loves  more  then  wine.  ^T\ 
 
 That  is,  thofe  manifold  and  various  manifeftations  of 
 thy  loves,  which  are  betier,  and  {hull  be  more  remem- 
 bredby  us,  then  the  mort  fragrant  wine:  onepleafant 
 fpcacs  or  kind  for  all  <  t  her  pleafant  things  in  the  world. 
 Tea.  we  will  rem :  hy  loves >  every  pai ticular  love5 
 
 notoneof-thenifhu^be  forgotten,  ofall  thofe  feverall 
 
 L  loves 
 
74  An  EXPOSITION  of        Chap.  i. 
 
 i__ __^___^_^___ 
 
 loves  wherewithall  thou  haft  loved  us.  I,paffethis,  be- 
 caufe  we  had  the  like  in  the  firft  Verfe. 
 
 7  he  Vpright  love  thee. 
 
 O^tf >Q      It  is  in  the  Hebrew,  uprightneffesy  or  righteoufneffes  love 
 thee :   whereby  the  abftraft  is  put  for  the  concrete  :  for 
 it  is  meant  righteous  ox  upright  per  Cons,  who  have  upright 
 conventions  and  upright  hearts :  So  in  Jer.  50.  31. 
 Behold  I  am  againft  thee  0  thou  moji  proud:  thztis^Othou 
 mo  ft proud perfon :  So  in  Trov.  13.  6.    Wtckednefie  overthro- 
 tpethjin^  that  is,  it  overt hroweth  the  firmer.     Andagaine, 
 Nehem.  12.  31.  And  I  appointed  two  great  Thanksgivings: 
 that  is,  I  appointed  two  great  companies  of  Thankfgi- 
 vers.     So  here,  Vprightneffes  love  thee  :  that  is,  holy  and 
 upright  men,fuch  as  have  wafticd  their  Garments  in  the 
 Blood  of  the  Lamb,  fuch  as  were  the  Virgins  before 
 mentioned,  doe  with  pure  and  upright  affe&ions  love 
 Chrift. 
 
 But  here  wemuft  take  notice,  that  the  uprightnefle 
 which  the  Scripture  attributeth  to  the  Saints,  is  not  to 
 be  underftood  of  a  legall  uprightnefle  or  perfection} 
 for  that  they  cannot poflible  a ttaine unto:  but  it  is  to 
 be  underftood, 
 
 Firft,  ot  the  fincerityofthemind,  and  uprightnefle 
 
 of  the  heart :  it  is  a  Angle,  perfeel:,  and  upright  heart,  as 
 
 Gen.ij.i.  Walk  before  me  and  be  upright :  thatis,bethou 
 
 fincere  or  upright/  the  fame  word  that  is  heretranfla- 
 
 o»H    teAtp^Zk**  ls  m  manY  places  of  Scripture  Tranflated 
 
 immttw  Perfe&o  as  Job  1. 1.  Now  the  Saints  are  perfect  in  Chrift 
 
 f'Ru*  7a-  their  head,  and  they  are  perfect  in  refpeft  of  their  juftifi- 
 
 £,  abfo*  cation.  For  by  one  offering  chrift  hath  perfected  for  ever  them 
 
 iutHi>com~  that  are  fan&ified^Heb.  10. 14.  And  they  are  perfed:  in 
 
 f!mMM       parts,  in  refpeft  of  fanftification,being  f  an&ified  in  e- 
 
 very 
 
Verf.  4.  Solomons^.  75 
 
 very  part }  they  are  fan&iRtd  throughout,  in  fouk  and  bo- 
 dy >  and  Spirit,  1  Theff.  5.23. 
 
 Or  thus,  the  Saints  are  perfect  and  upright  compara- 
 tive^ being  compared  toothers  that  are  weak  or  leik 
 
 perfeft. 
 
 Laftlv,  uprightnefle  may  be  oppofed  unto  hypocri- 
 fie^or  to  one  that  will  pretend  much.,  and  intend  little  ^ 
 one  that  hath  a  double  heart,  a  heart  and  a  heart:  So  it 
 notes  to  us  one  of  an  upright  heart,  &  of  a  fincere  mind, 
 one  that  is  fingleand  plaiue  hearted,and  of  a  fimpledif- 
 pofition,  without  guile  or  wickednefle.     The  Greeks 
 exprefle  this  by  fuch  words  as  fignifieth  one  that  is  j^TTC^ 
 without  complaint,  none  can  juftly  complaineofhim.*  faApapoc 
 and  one  that  is  blamelcfle,  or  without  blemifti.    The  5^H 
 word  (Taming  be  thou  perfeft,  upright,  or  found,  or  ndpatu"' 
 honeft  andplaine  in  thy  walkings  Gen.ij.  1.  comes  from 
 the  fame  roote  that  the  word  ihummim  dothD  which  we 
 read  of,  Exock  28.  30.  the  High-Prieft  was  to  beare  Z>- 
 r/m  and  ihummim  on  his  Breaft-plate^  and  ihummim 
 was  to  fignifie  the  uprightnefs  and  integrity  of  his  heart    %®£ 
 and  life,  as  the  Vrim  did  the  light  of  his  underftanding  ca'DH 
 and  knowledge,     Uprightnefle  being  oppofed  to  that 
 which  is  crooked,  is  that  which  is  ftreight  and  right: 
 it  being  oppofed  to  that  which  is  lame  and  defective,  it 
 is  perfeft,  found,  and  firme  :  it  being  oppofed  to  hypo- 
 crifie,  it  is  fincere,  pure,  and  holy. 
 
 The  upright  love  thee. 
 
 That  is,  the  righteous  are  confirmed  and  increafed  in 
 love  towards  him,  more  and  more:  thus  the  Apoftle 
 writeth  to  the  Saints,  That  fhey  might  believe  on  the  Son  of 
 God,  1  John  5,  13.  That  is,  that  they  might  continue 
 and  perfevere,  and  that  they  might  increafe  and  grow 
 
 L  2  ftrong 
 
76  Jn  E  X  P  OS  Ii  10  N  of  Chap.  i. 
 
 ftrong  in  faith.  So  the  fence  is  this,  whereas  Chrjftlea- 
 dethhis  Saints  Into  his  Chambers,  and  there  difcovers 
 tothemthcfecreti  of  the  Fathen  bofome,  and  giveth 
 them  glorious  fghts  of  thofe  Heavenly  riches  and  trea- 
 furcs  which  he  hath  prepared  Lr  them  ;  now  by  their 
 remembiing  and  mentioning  of  Chrifts  loveD  they  are 
 confirmed  and  increafed  in  love  towards  him  againe. 
 The  words  being  thus  unfolded  yeild  m  thefe  Obferva- 
 tions. 
 
 Fir  fiy  hat  thofe  glorious  difccveries  of  Chi  if  made  ( to  wit, 
 in  his  Chambers )  to  the  Saints^  caufeth  in  them  glorious 
 anchmjfcaha!  lejoy.  It  makes  them  to  rejoyce  inwardly, 
 and  to  triumph  outw^u  !y ;  yea,  they  leap  for  joy: 
 their  joy  r-  bkethejoy  in  H^rveft?r»;KiliIie  to  thofe  that 
 divide  tfee  fpojle,  i/^,9.3.  As  John  ^.j/ leapt  in  his 
 Mothers  Wombat  thvtidi  ^s  of  Chrift  :  ~Sc  the  Saints 
 cannot  but  rejoyce  in  the  fpirituall  revelation  of  Chrift  ^ 
 whole Kingdome is  not  meat  and  drink,  but  righteouf- 
 nefleand  jo>  in  the  holy  Ghoft,  Rom.  14.  17.  Wherefore 
 the  Prophet  iiWih^Iwili  greatly  rejoyce  in  the  Lord,  myfouk 
 fmllbe  joyfullinmy  God^  for  he  hath  cloath^d  m  with  the 
 Garments  of  Salvation D  he  hath  covered  me  with  the  Robe  of 
 reghteoufnefje  $  as  a  Br,  degroomc  decketh  himfelfe  with  Orna- 
 ments, and  as  a  Bride  adorneth  herfelfe  with  Jewells,  I  fa.  61. 
 10.  It  is  in  tbeHebxew,  In  rejoycing  I  wiP  rejoyce -^  that  is, 
 with  exceedingtgreat  joy;  thl  )oy  is  cMedunfpea^able 
 and  full  of  glory,  1  Pet.  1.  8.  forafmuch  as  the  thing  it  felfe 
 wherein  we  rejoyce,,  and  the  workings  of  Chrifts  Spirit, 
 caufing  this  joy,  is  more  Heavenly  and  divine,  then  we 
 can  either  conceive  or  expreiTe.  And  this  i5  that  which 
 theApoftle  exhortethusunto,  *Philm  4.4.  Rejoyce  in  the 
 Lord.  And  he  faith  further.,  take  it  upon  good  grounds, 
 forafmuch  as  you  have  the  true  caufe  of  joy.     And  again 
 
Verf.  4.  Solomons  Song. 
 
 I  fay  rejoyce.  Take  a  Virgin  which  is  betrothed  to 
 fome  great  Prince,  and  lead  her  into  his  Chambers,  and 
 (hew  unto  her  all  his  rich  Treafures,  and  Jewells  which 
 arerefervedfor  her  :  will  it  not  make  her  greatly  to  re- 
 joyce? Thus  the  foul  is  led  into  the  Heavenly  Cham- 
 bers of  Chrifh,  and  there  isfhewed  unto  her  the  glory 
 and  riches  given  her  by  Chri(t3  how  is  it  poffible  bur  (he 
 fhould  rejoyce  and  b_  glad  ?  and  rejoyce  with  joy  un- 
 fpeakable  and  full  of  glory. 
 
 Secondl  y  Obferve,  The  Saints  record  and  mike  menti- 
 on ofallchnfis  manifejlations  of  love  to  their  fouls.  Come 
 andheare  (  faid  David)  ye  that  fare  the  Lord \  and  I  will 
 declare  what  he  hath  done  for  my  f  file.  As  if  he  had  fa  id, 
 Khali  rei)  vouofmany  ftrangepaflages  of  love  which 
 the  Lord  hath  (hewed  towards  me.  AndthLis  that 
 the  Prophet  calls  for,  faying,  Vraife  the  Lord,  call  upon  his 
 name,  declare  his  doings  among  the  People,  make  mention  that 
 his  name  is  exalted,  Ifa.  12.  3, 4.  And  againe,  I  will  menti- 
 on the  loving-kindnejfeofthe  Lord,  thepraifes  of  the  Lord,ac- 
 cordingto  all  that  he  hath  befiawed  uponu*,  and  the  great 
 cooclneffe  towards  the  houfe  of  ifrael,  which  he  hath  bejtowed 
 on  them, according  to  his  merc)e\ind  according  to  his  lai  ing- 
 k^ndnefes,  Ifa.  63.  And  fo  in  Pfal.  45. 18.  1  mil  make  thy 
 name  to  beremembredin  all  Generations,  therefore  JI0.1H  the 
 people  praife  (orconfeje')  thee  for  ever  and  for  ever.  That 
 is,  I  fhall  for  ever  confefle  and  celebrate  the  glory  of  thy 
 Kingdome. 
 
 Now  the  Memory  is  the  Store-houfeof  the  fjule, 
 if  it  were  not  tor  this  faculty,  all  the  favour <>  we  receive 
 from  Chrift  would  be  loft  and  forgotten,  it  would  be  as 
 the  Prophet  fpeaketh  of  him  that  earneth  wages,  to 
 put  it  in  abag  with  holes,  Hag.  1.  6.  And  forgetful lnefle 
 is  complained  of  very  much  in  jftr.  2.  32.  Can  a  Maid 
 
 forget 
 
7%  Jin  EXPOSITION  of        Chap.  I 
 
 forget  her  ornaments^  or  a  bride  her  attire  i.  yet  my  people  have 
 forgotten  we  dayes  without  number  $  as  if  the  Lord  had  faid, 
 I  am  much  better  unto  you  then  your  garments  3  or  at- 
 tire 5  and  if  it  be  fuch  a  hard  thing  to  forget  fuch  things 
 as  theyjhow  is  it  that  you  have  forgotten  me.     All  the 
 fervicethatisexpeftedofus,  is  comprehended  under 
 the  Memory,  EccL  1 2. 1 .  Remember  thy  Creator  in  the  dayes 
 ofthyyouth^  &c.  Remember  n  put  forfear,honour,  obedi 
 ence?  8c  the  like :  Chrifts  love  cannot  be  forgotten  in  a 
 gracious  heart,  but  it  makethus  nevertobefatisfied 
 with  the  fetting  forth,&  publifhing  to  others  the  fweet 
 refreihing  comforts  we  find  in  his  love,yea,of  his  loves, 
 that  is,of  all  his  particular  loves,even  from  eleftion  un- 
 to glorification.-a  beleiver  wil  celebrate  &  fet  forth  eve- 
 ry new  aft  of  grace  wch  he  receives  from  Chrifts  he  will 
 not  commit  any  of  them  unto  oblivion  or  forgetfulnes. 
 3;  Obferve,  7  hat  alia  Bcleivers  facultie  r3  fenjes  &  affe- 
 fifjon?  are  dedicated  &  given  up  to  Jefu*  Chrijt. The  memo- 
 r}v-he  wi^the  affeftions  of  joy  and  delight,  &  of  love, 
 H  fixed  upon  that  love-deferving  objeft,CAr//?:if  it 
 were  not  fo,  what  do  we  differ  from  Beafts  ?  and  a  beaft 
 In  the  fhape  of  a  man  is  the  worft  of  all.    Our  afFeftions 
 are  very  pleafant  &  delightful  to  us,  8f  this  objeft  is  as 
 pi  c-afant  as  our  afFeftionszthere  is  no  objeft  in  the  world 
 but  there  is  a  wil  inclinable  to  clofe  with  it :  now  what 
 better  objeft  can  our  wil  &  afFeftions  have,  then  Chrift. 
 4.  Obferve,  1  he  affeB  ions  of  the  Saints  are  more  ingaged 
 U '  hnft,  &  confecraled  to  his  love^  then  unto  the  greateji  de- 
 lights in  th&Wof  Id.  More  then  wint.     Wine  is  put  (by  a 
 Synechdocbe Jfor  all  pleafant  and  delightful  things  in  the 
 World:  yet  faith  the  Church,  roe  will  remember  thy  loves 
 more  then  worldly  minded  men  do  remember  Wme ;  yea, 
 more  then  we  our  felves  doe  remember  ourworldyin- 
 joy merits.  A  Saint  may  love  the  Creature  according 
 
 to 
 
Verf.  4.  Solomons  Song.  79 
 
 *o  that  Chatafter  God  hath  damped  upon  it  }  but  ftili 
 he  fetteth  Chrift  on  the  top  of  his  affc&ions :  witncfle 
 David  in  Pfa.  73.  05.  Whom  have  I  in Heaven  hut  thee,  and 
 there  is none in  Earth  that  IcUJirt beftdu  thee.     When  we 
 let  our  affe&ions   run    out    upon     the  Creature  3 
 we  doe  but  lofe  them    and   they    become    unpro- 
 fitable unto  us  5  but  when  they  are  ft  t  upon  Chrift  we 
 lofe  them  not,  he  makes  them  Heavenly  and  gracious, 
 and  gives  them  to  usagaine:   whatsoever  we  expend 
 on  Chrift,  in  Chrift  we  fhall  find  it  again. 
 The  upright  love  thee. 
 Hence  Obkrvefthat  the  Saints  arepcrfeli  and  upright  in  a 
 Cofpell account :  A  man  is  that  in  Gofpell  account  which 
 he  (incerely  defires  to  be:  |a  belciver  aims  at  perfe- 
 ction,and  therefore  he  is  called  a  perfeft  mail,  his  defires 
 carry  the  denomination  of  the  thing  defired.  Now  that 
 part  in  man  that  hath  the  predominancy,  and  is  molt  a- 
 ftive,  that  part  carrieth'the  denomination  of  the  whole: 
 nowuprightnefle5and  righteoufnefTe,holinefTe,and  fin- 
 cerity,  thefe  carry  the  greateft  fway  in  the  hearts  of  the 
 Saints^  they  being  fan&ified  in  every  part,  in  foule  and 
 body, and  Spirit:  hence  they  are  called  holy,  righteous, 
 pure,  undefiled  and  clean,  having  their  Confidence 
 clean  by  the  blood  of  fprinkling,  and  the  like. 
 
 Secondly  Obferve,  ?hat  holy  and  righteous  men  are  one- 
 lyfitto  praifeand  make  mention  of  the  love  of  Chrift.  All 
 the  righteoufneflb  of  the  will,of the  mind^of  the  affe&i- 
 ons,will  piaife  and  celebrate  Chriftslove:  but  as  for 
 unrighteoufnes  it  is  enmity  againft  ChrifiV  and  unfit 
 to  mention  or  to  praife  his  love.  And  therefore  the  ex- 
 hortation is  to  the  righteous,  P/.33.1,  Rejoice  in  the  Lord 
 Oye  righteous  for  praife  is  comely  for  the  upright.  The  word 
 tranflated  comely  fienoxeth  a  fair  and  comely  grace,  for 
 which  a  thing  is  to  be  liked  or  defird.  T  he 
 
8o  jtn  EXPOSITION  of       Chap,  i 
 
 The  ApoftleexprefTeth  it  in  Greekby  fair  and  beau- 
 tifull.  Horn,  ic.  15.  Bow  beautifull  are  the  feet  ofthofi 
 thai  p-  each  the  Gofpc!^  &c.  That  is5  how  definable  are  the 
 fe  t  oj  1  hofi  that  preach  the  Gofpel  5  For  the  beauty  of  a 
 thing  makes  it  to  be  defired :  now  the  praifes  of  Chrifts 
 love  are  mod  dtfireable  and  glorious  in  the  Saints, 
 none  but  they  are  fit  to  record  and  make  mention  oi 
 Chrifts  loves. 
 
 Laftly,Obferve, 
 
 The  Saints  by  remembring  and  making  mention  of  Chrifts 
 loves  3  arc  the  more  confirmed  and  increafed  m  love  towards 
 him. 
 
 The  Church  had  declared  before  5  that  thofe  chaft 
 and  pure  virgins  loved  Chrift  5  but  here  (he  doth  men- 
 tion it  again,  to  declare,  that  now  the  Spoufe  had  been 
 in  the  Bed-chamber  of  the  King,  and  had  a  fight  of 
 thofe  heavenly  treafures  which  are  referved  for  her  : 
 whereupon  fhee  rejoyceth  with  exceeding  great  joy, 
 and  doth  alfo  record  and  rehearfe  all  his  loves :  and  by 
 this  means  all  the  upright  are  enflamed  more  &  more 
 with  love  to  Chrift.  As  fire  is  encreafed  by  adding  of 
 fuell  unto  it  5  fo  is  our  love  to  Chrift ,  upon  frefh  and 
 new  manifeftations  of  his  great  love  toward  us. 
 
 VERS, 
 
 . 
 
Verf.  5.  Solomons  Song.  81 
 
 Vers.  5,6. 
 
 lam  blackout  comely  90yee  daughters  ofjerkfatem:  as  the  C  **•  *->7 
 Tents  ofKedar,  as  the  curtains  ofSoUmon.  /f  2  7"^^ 
 
 Looke  not  upon  mt\  becaufe  I  am  blacky  3  becaufe  the  Sunne  h***?-  v   ut* 
 
 hath  looked  upon  me:my  mothers  children  were  angry  with 
 me  ^  they  made  me  the  keeper  of  the  vineyards  3  />#/•  «r/>w 
 oww  vineyard  have  I  not  kept. 
 
 IN  the  precedent  verfes  we  had  the  Churches  firft 
 fpeech  unto  Chrift,  profeffing  her  faith  and  love: 
 now  we  have  an  Apoftrophee,  orheraverfion  or  tur- 
 ning of  Speech  from  herBeloved5  unto  the  Daughters 
 ofjtrnfakm%  to  prevent  thofe  fcandals  and  offences, 
 which  might  arife  in  refpeft  of  the  Churches  afflictions 
 and  infirmities  which  fhe  was  fubjeftuntoin  this  life. 
 It  falleth  out  fometimes,  that  fome  do  love  them,  that 
 do  not  love  them  again  :  and  fo  the  obje&ion  might  be 
 thus  5  Thou  art  entfamed  with  a  vehement  and  paffio- 
 nate  love  D  but  is  it  not  towards  one  that  careth  not  for 
 thee?  and  one  that  doth  farreexcell  thee  ?  For  thou 
 haft  fet  him  forth  tobe  a  glorious  and  great  King,  fo 
 gracious  and  loving,  fo  fweet  and  pleafant,  fotaire 
 and  beautifull  9  fo  rich  and  compleat,  as  that  nothing 
 under  heaven  is  any  way  comparable  unto  him.  Now 
 how  is,  it  pofTible  that  thou  fhouldftbe  a  Spoufe  to 
 fuch  a  glorious  Budegroom?how  fhould  he  love  or  de- 
 light in  thee3thou  art  but  a  black  hued  Virgin,  St  there- 
 fore can  ft  not  be  fit  to  match  to  fuch  a  beautiful  fweet 
 King  as  is  Mcjfiah.  Now  (lie  anfwereth  all  this  fully, 
 and  thatfirftby  a  double  adjunft  of  colour,  or  hue, 
 one  contrary  to theoth< 
 1.  By  confefiion  3  I  am  black: 
 
 M  2.  I 
 
82  An  EX  V  0  SIT  ION  of         Chap.  *. 
 
 2.  By  refutation  3  but  comely. 
 
 Both  which  are  illuftrated  by  two  companions. 
 
 1 .  To  fhe w  her  blackneffe^j  the  tents  ofKedar. 
 
 2.  To  (hew  her  fairneffe ,  ^j  /£e  curtains^  or  the  hang- 
 ings of  Solomon^  verf.  5 . 
 
 Nowfheproceedethunto  a  more  full  anfwer,  be- 
 caufe  none  fhould  take  offence  at  her  blacknefTeD  as  to 
 impaire  her  dignity  or  worth  5  or  more  lightly  tore- 
 gard  or  efteem  of  her  :  and  this  fhe  doth 
 
 1 .  By  admonition  to  the  daughters  ofjerufalem,  not 
 to  defpife  or  difdain  her,  in  thefe  words,  Lookenot  upon 
 me  bee  an fe  lam  black* 
 
 1.  Shee  rendereth  a  reafon  of  her  admonition  '  and 
 that  is  drawn  from  the  caufe  of  her  blackneffe  ?  and  the 
 caufe  is  three-fold. 
 
 1 .  From  the  fupream  caufe  5  ihefunne  hath  fookedup- 
 on  me. 
 
 2.  From  the  inftrumentall  caufe.,  my  mothers  children 
 were  angry  with  me^  &c. 
 
 3.  From  the  impulfive  caufe3  which  was  internal  8c 
 wholly  in  her  felfe  5  that  is  a  though  they  made  her  the 
 keeper  of  the  Vinyards,  yet  (he  kept  not  well  her  own 
 Vineyard. 
 
 lam  blacke^but  comely. 
 
 nptt>.        The  Hebrew  word  here  tranflated  black*  s  fignifieth 
 
 AwfiW  blackpejfe^  or  darkneffe :  and  therefore  the  Hebrew  word 
 nlginmege.  Mifchar^  is  taken  from  the  fame  roote,  which  fignifies 
 in  ph.  dilu-  the  morning,  or  the  day-dawning  becanfe  of  the  blacknefs 
 
 dioje  qu&n-      1 .  By  blackneffe  or  darknejfe  we  may  underftand  affli- 
 
 re,a  nomine  ftion  or  tribulation :  fothe  Prophet  calleth  tribulation 
 
 night,  becaufe  the  folitar  nefle  and  fear  thereof,  is  like 
 
 the 
 
Verf.  5.  Solomons  Song.  83 
 
 the  darknefle.     Jfa.i6.cj.  With  my  joule  have  I  dcjired    ^n 
 thee  in  the  night :  Yea  my Jpirit  within  me  ,  will  I  fecke  thee  Anorajtc* 
 early.     And  job  com  plainer h  5  My  skjnne  ("faith  hee)  is  g™!  P^i 
 i/^r^e  ///ww  we  3  and  my  bones  arc  burnt  with  heaL  Job  30.  c  wiM»r, 
 30.   And  thus  jtavw/damenteth  the  blackneileof  the  Baxwrf.w 
 Nazaritesvifage,  faying ,  ffe/r  vifage  is  blacker  then  a  ^livp 
 oufc,  Lam.  4.  8.  The  words  in  theOriginall  run  thus,  Jer.  2. 18. 
 their  vifage  n  darker  then  blacknejfe :  that  is  3  it  is  darke  J^jf  £ 
 and  fad  with  griefe  and  famine.  gf*/m*m 
 
 Again  5  \njcrem.  14.  2.  judahmourneth^  andthe gates  fc'&Oiuji- 
 thereojlanguijl),  they  are  blacks  unto  the  ground  ;  thatiS,  g4ctju«- 
 they  are  made  to  bow  downe  to  the  ground  3  as  David  ha. 
 faith,  F/i/.  38.6.  I  am  troubled  0  I  am  bowed  down  greats 
 ty/orelfeforfaintneflethey  finkeand  fall  down  tothe  ff^j* 
 ground,  asthePfalmiftfpcaketh  in  Pfal.  89.44.  'ihou^ 
 haji  caft  his  Throne  downe  to  the  ground  :  that  is ,  I  will  af- 
 flift  him,  and  lay  his  glory  in  the  duft ;  thus  darknefle 
 and  blacknefle  may  be  taken  foraffli&ion. 
 
 7.  Blacknefle  may  alfo  imply  finne ,  and  that  in  re- 
 fpect  of  her  negligence,  which  iheeconfefleth,  in  that 
 (he  did  not  keep  well  her  own  Vineyard.  The  Apoftle 
 calleth  finne  darknefle  ,  Col.  1. 13,  Who  hath  delivered 
 yon  from  the  power  of  darkensjfc  :  that  is ,  from  the  power 
 and  dominion  of  fin.  And  again,  in  1  ihef.  5.  5.  The 
 Apoftle  fpeaking  to  Believers,  faith,  Tee  are  the  children 
 vfthe  light ,  and  the  children  ojthc  day  :  wee  are  not  of  thz 
 nighty  or  of  darknejje :  heemeaneth  the  night  and  dark* 
 nefle  of  fin.  Now  darknefle  is  called  fin  in  thefefoure 
 refpedts. 
 
 1.  Becaufefin  proceedeth  from  darknefle,  that  is. 
 from  the  ignorance  of  the  unregenerate  underftanding 
 and  will :  Asthe  Apoftle  fpeakingof  the  Gentilesthat 
 did  not  glorifie  God,  as  God,  faith,  clhey  became vaine  in 
 
 Ml  their 
 
84  An  EX  V  OS  IT  10  N  of  Chap,  i. 
 
 their  imaginations  5  and  their  fool/fi  heart  was  darkned^ 
 Rom.  I.  21.  And  in  Efhef.^.  18.  Having  theirunder- 
 ftanding  darkjied0  or  (as  it  is  in  the  Original)  being  darke- 
 ned m  the  underflandmg  ,  being  alienated  from  the  life  of 
 Cod  through  tbe  ignorance  that  is  in  them^  becaufe  of  the 
 hlindnefie  of  their  heart. 
 
 2.  Sin  darkneth  the  very  light  of  nature  3  and  men 
 by  finnecometoencreafe  their  darknefle:  this  is  the 
 meaning  of  the  Apoftle  in  the  place  before  mentioned. 
 Re  m.  i .  2 1 .  'Becaufe  that  when  they  knew  God^  they  glorified 
 him  not  as  Cod  0  neither  were  thankefull^  but  became  vain  in 
 th  ir  imaginations^  and  their  fo oh Jld  heart  was  darkened:  that 
 is3  it  became  darker  then  it  was  by  nature  5  for  the  A- 
 pofdetcllethusin  verf  20.  That  the  light  of  nature 
 would  reach  thus  far,  as  to  know  the  inviiible  things 
 of  God,  by  thofethat  were  vifible,  that  is,  by  the  crea- 
 tures^but  faith  the  Apoftle  in  v.  77..  Profefing  themfelves 
 to  be  wife  ,  they  became  froles ;  that  is  ,  they  were  grown 
 more  fottifh  then  they  were  before. 
 
 3.  They  that  commit  finne,  love  to  aft  in  darknefle} 
 they  that  doe  the  works  of  darknefle  3  love  to  work  in 
 darknefle.  'john  3.  193  20.  Light  is  come  into  the  world3 
 and  men  love  darkpejj'e  rather  then  light ,  becaufe  their  deeds 
 are  eviil:  that  is,  they  love  darknefle,  becaufe  their 
 deeds  are  deeds  of  darknefle  :  tor  he  that  doth  evilly  ha- 
 teth  'and  fhunneth)  the  light :  neither  commeth  to  the  light 
 hfi  hk' deeds  fiould be  reproved  ,  or  dif covered ,  and  made 
 manifeft. 
 
 4.  Becaufe  darknes  of  fin  brings  (unles  it  be  pardo- 
 ned in  Chrifi)  darknefle  of  mifery  :  Everlafting  punifh- 
 ment  is  called  everlafting  darknefle,  Lu.8. 1 2.  &  22.13. 
 Darknefle  leads  to  darknefle  3  that  pure  darknefle  up- 
 on the  underftanding,  leads  to  everlafting  darknefle  of 
 
 mifery* 
 
Verf.  5.  Solomons  sorg.  85 
 
 mifery.  Now  in  all  thefe  refpe&s  finne  may  be  oiled 
 darknefle  and  blackneile  :  and  feeing  this  is  the  nature 
 of  (in  the  Church  in  rtfpcct  of  the  remainders  of  finne 
 may  fay,  I  am  blacke. 
 
 3.  By  blacknclle  vvemay  underftand  herforrowand 
 mourning  for  her  prefentmiferiesrfbr  black  colour  was 
 the  habit  ot*  mourners ;  For  tic  hurt  oj  i  h  r  of  my 
 
 pe  pic  am  J  hurt :  afioniftment  hath  taken  ho!  J  on  me^  Jer.8. 
 2 1  .That  is3 1  go  in  black,  as  mourners  ufc  to  do^or  elfe3 
 Imoum  andaminheavinefle.  Now  wee  n\  ei- 
 
 ther of  thefe  interpretations,  concern  tngthe  Chu  re 
 blackneile  5  for  fhe  was  under  the  fcoi  ching  Tun  of  per- 
 fection, and  under  the  darknefle  of  fin  by  her  negli- 
 gence 5  and  under  blackneile  of  forrow  and  mourning., 
 becaufeofthe  two  former,  to  wit,  trouble  and  fin  :  io 
 thefumme  ot  all  is  this  much,  T  am  blacke;  If  you  look 
 upon mc  with  carnall  eyes,  myfairnefle  doth  not  ap- 
 pear to  the  eye  of  fenfe  and  reafon  :  I  have  no  external! 
 beauty,  ar.d  therefore  if  you  look  upon  me,  as  the 
 world  looks  upon  me,  Ifhallfeeme  to  be  black  3  and 
 without  any  comelinefieat  all.  Nowto  prevent  this 
 obje&ion,  (lie  addeth  : 
 
 Bui  comely. 
 
 Hereby  way  of  refutation }  though  I  am  black,  vet 
 Iamalfo  comely  :  elfe  it  might  have  been  reafoned 
 againft  her  thus :  Thou  art  black ,  and  therefore  not  to 
 be  beloved, neither  artthoua  fit  Spoufe  for  this  glori- 
 rious  King ,  that  thou  fo  magnified  ;  for  it  is  moll:  fit, 
 that  fuch  a  worthy  Prince  (hould  have  a  glorious  and 
 abeautifullWife.  Sheeanfwereth ,  faying,  notwith- 
 standing blacknefle,  yet  I  am  lovely,  and  to  be  defired. 
 
 The  Hebrew  Navah^  fignifieth  dejireablez  comdy^amia- 
 
"86  An  EXPOSITION  of       Chap.  ** 
 
 ble9  beautifull :  It  is  ufed  to  exprefs that  defire,  by  which 
 we  long  earneftly  after  a  thing  3  even  v/ith  a  greedy  ap- 
 petite :  according  to  this  the  Prophet  ufeth  it,  when  he 
 faith,  My  joule  defireth  thefirft  ripe  fruity  Mic.  7. 1.     The 
 Greeks  turn  it, by  fir/St****,  to  defire  ^  and  by  &\^ to  wil3 
 rnK     Job  23.13.  And  alfo  they  tranflateit^^  /<*/>?  ,  and 
 D^er^-    beMtjfyii  ^  Rom.  1  o.  1 5.  H<?n>  beautifull  are  the  feet]  &c. 
 fn  A7p/j.     That  is,  /w*p  amiable^  andhovo  defireable  are  the  feet  ofthofe 
 i^^ab\J^^  P^^chtheGofpdof peace  ^  and  bring  tidings  of  great 
 Vis,  fy per  joy. 
 
 meit^l%  Now  comelinefle  confifteth  in  two  things. 
 
 Voruucon-'  Firft,  in  fairnefle  of  Complexion  :  thus  Chrift  is 
 yeniemfw  faid  tobe  beautifull  by  his  countenance  and  complext- 
 it.decmt.  on<  Qant%  ^#  I0#  My  beloved  is  white  and  ruddy.  White 
 and  red  ftiew  the  beft  temperature  in  man  ,  8c  the  mix- 
 ture of  thefe  two  colours  makes  abeautitullandgood 
 complexion.  Herein  the  Church  is  alfo  beautifully  and 
 commended  for  the  comelinefle  of  her  countenance,, 
 Song  2.1^  Andthy  countenance k comdy^  faith  Chrift. 
 
 q.  In  a  juftfymmetry  or  proportion  of  parts  :  and 
 thus  Chrift  is  fetforth  tobe  comely  3  by  that  plealant 
 harmony  and  fpecious  confent  of  parts,  which  is  found 
 to  be  in  him.  Song  5.  10,  &c.  where  the  Church  doth 
 fumme  and  reckon  up  all  his  parts,  from  top  to  toe,  if  as 
 weufetoiay)  from  his  head  to  hisfeete  5  andatlaft 
 concludes  thus  ,  he  w  altogether  lovely.  But  this  is  not 
 meant  of  the  outward  lineaments  and  proportion  of 
 his  body  3  but  of  his  fpirituall  beauty  and  grace.  Now 
 the  Church  muft  needs  be  alfo  beautifull  ,  in  refpeft  of 
 inward  and  fpirituall  beauty  5  forafmuchasfheeisthe 
 worl{ffzanJJjip  of  God  created  in  Chriji  Jefus  unto  good  worlds  ^ 
 Ephef.  2.10.  Sothatas  wewereGods workmanfhipin 
 our  firft  creation  3  fo  likewitein  our  regeneration  or 
 
 fecond 
 
Verf.  5.  Solomons  Song.  87 
 
 fecond  creation.  This  workmanfhip  of  God  is  that 
 whereby  he  doth  renew  us  by  his  fpirit,  and  change 
 our  wills  to  holinefs  andrighteoufnetie,  wherein  con- 
 fifteth  his  own  glorious  image  :  So  that  now  all  parts 
 of  man  are  renewed,  and  fanftifted  5  they  have  all  re- 
 ceived a  proportion  of  grace,  and  they  all  fvveetly  con- 
 curre  with  one  harmonious  confent  to  act  forChnft0 
 even  as  they  are  afted  by  his  Spirit. 
 
 Now  it  appeareth  that  the  Churches  comelinefle  is 
 notany  naturall  beauty  5  but  it's  fupernaturall,  it  is  a 
 derivative  beauty.  Thus  we  have  it  in  Fzek-  16.12,13, 
 14.  WheretheLord  faith  $  /  cloathed thee  with  broidered 
 work?  verf.  10.  And  I decked  thee  with  ornaments  3  &i\ 
 verf.  1 1 .  And  I  put  upon  thee  jewels  ojfllver  andgold0  verf. 
 1  2.  And  faith  God,  1  by  renown  went  forth  among  the  hea- 
 then for  thy  beauty  5  for  it  was  perfect  through  my  comehnefs 
 which  I  bad  put  upon  thee,  faith  the  Lord^  verf.  14.     The 
 Lord  gave  of  his  own  beauty  and  excellency,  and  ther- 
 byjerufalem  became  beautifull  and  glorious :  So  all  the 
 Saints  mine  in  the  glory  and  excellency  of  Jefus  Chrift. 
 Hence  we  are  faid,  to  put  on  the  new  man  t  Colof.  3.  10. 
 The  Apoftle  ufeth  a  metaphor,  taken  from  the  putting 
 on  of  garments,  tofhew,that  thofe  graces  which  wee 
 receive  from  Chrift,  are  fo  many  additions  to  our  na- 
 ture 5  and  that  we  are  wholly  deftitute  and  naked  by 
 nature,  having  no  form  nor  comelinefs  upon  us :  but 
 thofe  renewed  graces,  which  are  after  the  image  of 
 God  \  they  are  as  beautifull  ornaments  to  our  foules. 
 Now  in  this  refpeft  the  Church  is  comely  ,  yea,  and 
 (hee  ismuch  more  comely  then  (hee  is  blacke  5  fhee  is 
 not  fo  black  in  her  felfe  ?  as  fhee  is  comely  in  Chrift. 
 
 Ojf, 
 
88  An  E  X  P  0  S  I  T  I  0  N  of       Chap.  i° 
 
 Oyee  daughters  ofjerufalem. 
 
 Thefe  are  they  unto  whomflie  direfts  her  fpeech, 
 who  (  as  fhe conceiveth  )  might  have  framed  obje&i- 
 ons  againft  her.  The  Church  often  fpeaketh  to  thefe 
 daughters  in  diverfe  places  of  this  fong.  We  muft  un- 
 derftand  by  thefe  daughters  ofjerufalem,  the  friends  of 
 Chrift,and  of  Hs  Church.  Now  it  wasthecuftouieof 
 ihejcrres  to  call  the  whole  the  mother,  and  the  parts 
 the  daughters :  So  the  Villages  round  about  a  City,  are 
 called  the  daughters  of  the  Citie, 1  Chron.  7.  18.  And  fo 
 Jerufalew  which  is  above^h  called  */>e.  mother  of  us  all,  Gah 
 4.  7o.  whofe  daughters  are  all  particular  Churches  and 
 Saints.  And  the  children  of  the  Church  are  called 
 daughters,  in  that  they  are  prefented  as  a  pure  virgin  to 
 Chnji  ,  a  Cor.  11.  2.  And  Pfal.  45.  13,14.  The  Kings 
 daughter  (  meaning  the  Church  )  is  brought  unto  the  King 
 in  raiment  ofneedle-worhe  :  the  Virgins  her  companions  fol- 
 low her.  Now  theie  nay  may  be  called  daughters  in  ei- 
 ther of  thefe  refpefts. 
 
 1.  In  that  they  were  not  fo  well  inftru&ed  in  the 
 way  of  Chrift,  as  other  believers  were :  they  were  not 
 fo  confirmed  and  grounded  in  the  knowledge  of  God, 
 or 
 
 2.  They  were  fuch  as  were  newly  converted,  and  fo 
 not  joyned  to  any  particular  congregation,  or 
 
 3.  They  were  the  particular  congregations,  into 
 which  the  Church  was  diuided,  and  this  agrees  with 
 the  Hebrews  form  of  fpeech. 
 
 Now  the  ground  of  the  Churches  turning  her 
 fpeech  to  theie  daughters,  is,  that  they  might  not  be 
 offended  with  her  blackneife,  to  take  oft  alldifcou- 
 ragements  which  might  befall  them,  by  reafon  of  the 
 
 croffe, 
 
Vcrf.  5.  Solomons  Smg.  89 
 
 ^roffi^orof  weaknefle,  which  the  Church  was  fubjeft 
 unto/  fo  that  fuch  like  things  as  thofe,  might  not  be  a 
 caufe  of  fcandall,  or  of  (tumbling  unto  them. 
 
 AsihelaitsofKedar. 
 
 Here  we  have  her  Comparifon,  by  which  flieedoth 
 demonftrate  her  blacknefle  to  be  as  the  Tents  of Kedar, 
 Kedar  wasthefecond  Son  of '  iflmael^Genef.  2$.  !  3.  The 
 Kedarites  which  came  of  his  race.,  dwelt  in  Tents  and 
 open  FieldsD<where  they  were  expofed  to  the  fcorching 
 Sun  :  they  vrtttScenite^  being  fuch  as  did  wandei  up 
 and  down,  feedingtheir  Flocks  in  Tents^  which  they  Pljnic,  *»• 
 made  of  Goats-haire,  as/7/>yreporteth.  And  the  Pro-  £qk>.iV. 
 phet  faith,  they  dwelt  in  the  Wilderneffe3 ifa.  42.  1 1 . 
 
 Kedar,  hath  his  nameof  blackneffe  and  darknefie:  0^p? 
 And  Dj^/'dlamenteth  that  he  was  fo  long  converfant  in  u^^na- 
 theTents  of  Kedar,  rfal.  120.  %  6*  The  Church  is  like-  n*fi?u 
 nedtothefeTents3inrefpeft  ofheradverfity  and  for-  wgr* 
 row :  hence  the  Church  is  called  ih*Tcuis  oj c  Jacob 3  }er. 
 3c.  18.  And theTcnts of  Jttdah^Ztch*  i2.  7.  That  is.,  iu 
 refpeft  of  her  mifeiy  and  diftrefle. 
 
 But  we  may  further  take  notice,  that  thefe  Tents 
 were  in  *Arabia^  and  they  were  very  rich  and  glorious^ 
 as  is  (hewn by  diverfe Scriptures;  The  Prophet  Ezcfeel 
 faith,  in  Arabia  was  all  kind  of  Merchandize.,  F.ze/^27. 
 21.   and  it  was  full  of  Flocks  and  HeardsofCattell,  Jerf  &"»*  »*> 
 40.  28.  and  their  met)  were  given  to  thtir  Bow' and  ^}k^n' 
 to  Warrs3  ifa.  21.  13.   Befides  humane  Hiftories  doe 
 largely  treat  of  the  excellent  and  pretious  things  of^-  p0[ijX  f* 
 rand  dejerta.     Sohnus  faithD  ihey  buy  not oi  others t  but  4x. 
 fell  to  others.     And  «7/';7/Vreportetb3that  itcpjrnmeth  be- 
 hind no  Country  in  the  world  forlargeiicfle  and  great-  p'V:e  «**• 
 Dtffe3  being  full  of  people,  and  richly feated 3  from  ;      j 
 
 N  whence 
 
5o  An  EXT  OS  IT  ION  of  Chap. 
 
 whence  it  hath  its  nameF^//x:happy3becaufein  it  were 
 plenty  of  Pearls,  and  Mines  of  gold  ;  there  was  alfo 
 thofe Trees  that  brought  forth  the  fweet  gums  of  Fra«- 
 kinfence  and  myrrh  5  and  there  was  all  kind  of  fweet 
 odours  and  Spices,  befides  plenty  of  Honey  and  Wax. 
 "Now  the  Church  drawing  her  comparifon  from  Kedar, 
 may  as  well  meane  befides  blacknefl'e,  matter  of  defire ; 
 as  it  fheefhould  fay,It  is  true,I  am  black  as  Kedars  Tents., 
 yet  in  tnetherearepretious  things  for  which  I  am  come- 
 ly and  to  be  defired.-  for  as  Kedars  Tents  have  been  defi- 
 red.net  for  their  outward  beauty  or  conelineffe,  being 
 made  of  Goats-haire,  aStuffe  verycourfe  and  black: 
 but  for  themoft  precious  Jewells,  and  precious  Stones, 
 for  riches  and  gold,  for  the  fweet  odours  of  frankin- 
 cenfc\  and  myrrh,  and  fuch  like  pretious  things  as  was 
 contained  in  it :  yea,  in  it  was  the  Thanrx  ( ifever  there 
 was  fuch  a  Bird  in  the  world  'who  might  refemble  both 
 Chrift  ani  his  Church,in  that  there  is  laid  to  be  but  one 
 at  a  time  in  the  World:  fo  Chrift  and  alfo  his  Spoufe 
 are  both  faid  to  be  one:  MefTiah  is  one,  and  his  Dove , 
 Jbh  Spoufe  is  but  one.  Now  I  fay,  in  that  the  Church 
 doth  demonftrate  her  blacknefle  by  the  Tents  of  Kedar 
 in  Arabi^frmay  (ignifie,  not  onely  her  outward  black- 
 nefle3  as  fhee  feemeth  to  the  World,by  reafon  of  fin  and 
 forrow  5  but  alfo  her  inward  riches  and  glory.  It  is  as 
 if  fhee  had  faid,  I  am  black  of  colour,  and  outwardly 
 void  of  forme  or  beauty,  but  inwardly  I  am  comely , and 
 much  to  be  defired. 
 
 As  the  Cnrtatnes  of  Solomon. 
 
 Thefe  Curtaines  are  to  fet  forth  her  Comelinejfe,  as 
 Kedars  Tents  did  her  blacknejjc.  Sometimes  Curtains 
 fignifie  Tents,  as  the  Ark  of  the  Lord  remainedvnder  Cur- 
 
 tames. 
 
Verf,  5  Solomons  song.  9 1 
 
 taincs0 1  Chron.  17.  1.  but  Solomons  Curt  dines  feem  here 
 tobemeantof  thofe Hangings  that  were  in  his  houfl^ 
 and  about  his  bed.  St  lorn  on  was  glorious,  in  riches,  in 
 wealth,  and  in  honour :  he  built  great  Houfes,  fct  Gar- 
 dens, Planted  Vineyards,  and  Trees  of  all  forrs  3  he  was 
 glorious  ia  his  Man-fcrvants  and  Maids,  and  had  Chil- 
 dren born  in  his  Houfe,8cc.  Ecckf.i.  4,5.  Now  as  all  that 
 Solomon  had  was  glorious,  foin  all  probability  his  Cur- 
 taitKs  v  or  Hangings)  were  anfwerabletoall  the  reft 
 of  his  glory.  ^ 
 
 fofephus  faith,  that  Solomons  Chambers  were  adorned 
 with  Planks  of  Carved  Cedar,  and  of  itone,  and  of  curi- 
 ous Marble.  And  (faith  he)  that  which  made  it  more 
 beautifull,  were  three  panes  of  Tapiftry,and  thefourth 
 admirable  for  artificiall  engraving  :  it  feemeth  that  the 
 inward  Hangings  were  more  rich,  then  thofe  that  were 
 more  outwardly.  Thisfets  foithtousthe  furpaffing 
 glory  of  the  Church,  who  (bines  in  the  graces  of  dhrift3 
 which  exceeds  all  ordinary  glory.  So  though  i.he 
 Church  be  black  outwardly  like  the  rents  of  Kedarjet 
 (hce  is  inwardly  beautiful]  as  Solomons  Curtaines,  Let 
 uscolleftfomeObfcivationsfroHhene. 
 
 Firft  3  from  the  Churches  confeffion,  lam  black  5  &c. 
 Obferve, 
 
 1  hat  fin  and  the  effects  thereof  tovrit.  trouble  and  rorrottf3 
 doth  very  much  darken  and  overcloud  the  Saints  of  God. 
 You  heard  that  fin  was  darkneii<  it  felfe.  and  therefore 
 darkneiTe  muft  needs  follow  it :  n  itfrtag  doth  more 
 debafe  anddeforme  men  then  fin,  and  the  effects  of  it. 
 Hence  it  is  David  complaineth,  Mine  eyes  arc  ccnjvmpdbc- 
 caufe  of  grief e,  it  voaxcth  old  bccaujl  of  all  m.n:  Enemies. 
 Plal.6.7.  That  is,  his  affliclion  and  trouble  did  caft 
 him  very  low,  fothat  he  was  like  fomeold  deformed 
 
 N  2  ma» 
 
92  An  EXPOSITION  of        Chap.  I. 
 
 man  that  had  loft  his  eyes.     And  Chrift  counfelleth 
 the  Church  of  Laodice^  to  bay  of  him  white  Riyment^ 
 that  fhee  might  be  cloathed^  and  that  the^m'ofher 
 iiakedneJle  might  not  appear,  Revel  3,18.     That  fr3 
 take  a  cloathing  of  white  rayment  ( towitDof  holineffe 
 and  rig'  teoufnefie  )  chat  fothydefefts and  defaults  be 
 not  discovered,  andlie  opento  thy  difgrace.    Thusit 
 is  laid  of  the  people  oflfrael,  that  Afojeshw  that  they 
 were  nak^d  :  For  Aaron  had  made  them  naked  unto  their 
 fiame0  awongft  their  Enemies^  Excd.  32.  2  5.  That  is0their 
 fin  was  dilcovered  as  the  deformity  of  anakedman^ 
 who  wanteth  cloaths  to  cover  it :   or  they  were  naked 
 as  being  ftript  of  the  chiefe  Ornament  of  their  foulsDto- 
 wit5  righteoufnefle  and  holinefle.     And  the  Lord  faith 
 lnEzek.2%.29.  Irvill  difcoverthe  nakednejje  of  thy  Whore- 
 domes.     That  is5  I  will  make  knowne  thy  {harnefull 
 iorfaking  of  me,  to  ferve  Idolls.       Nothing  in  the 
 Woild  doth  fo  much  deformemen,  as  (in  doth  5  it  de- 
 files the  Confcience,it  darkens  the  underftanding,  it  o- 
 verfhadows  the  affe&ions:  yea5  it  defiles  the  whole, 
 rnan/rom  top  to  toe  (as  we  ufe  to  fay)  it  makes  him  al- 
 together unbeautifull  and  deformed. 
 
 Secondly  Obferve,  from  the  Churches)  confeflion, 
 That  trueChrijiians  are  ingenious  to  acknowledge  their  own 
 defetfs.  The  Daughters  of  Jerufalem  were  prevented 
 in  laying  this  charg  upon  the  Church^by  her  own  con- 
 fdlion.  There  aretwo  fpecial  grounds  of  this  ingenuity 
 in  the  Saints. 
 
 Fii'it,  the  glory  of  God  :  hereupon  JoJJma  exhorteth 
 Achan  to  this  duty  :  My  Son0  g'<ve glory  to  Cod0  ckc.  We 
 honour  God  exceedingly  by  acknowledging  our  owne 
 defe&s^  we  (hew  forth  the  honour  of  his  mercy  that 
 will  not  take  every  advantage  againft  us., the  honour  of 
 
 his 
 
Verf.   5.  Solomons^,  93 
 
 his  power  to  pardon  :>  the  honour  of  his  fuithfull- 
 nefle  in  that  he  keepeth  Covenant  with  iinfull 
 Creatures  :  the  honour  of  his  wiidome  in  know- 
 ing all  things,  even  the  veiy  fecrets  of  the  heart: 
 yea,  we  give  God  the  glory  of  all  his  Attribute^  for  in 
 debaftng  our  (elves  we  lift  up  Gods  glo^y. 
 
 Secondly,  the  Saints  doe  by  conkilion  cafe  their 
 owneConfciences :  this  we  fee  in  the  examples  t "/.;.:- 
 v/d^rfa!^  £2.3,4,5.  Whey  I  l^eptfiic-ce  ffayrfihej)  my 
 Bones  waxed  old:  I  was  in  great  diftemper  of  Spirited 
 unquiet  in  my  body,  Jlfy  morjiure  was  turned  into  the 
 drought  oj  Summer  :  that  is  meant  of  an  airy  fubftance, 
 whereby  the  life  is  cherifheds  which  it  it  be  fpent  it 
 caufeth  death:  now  for  eafe  in  this  condition,  what 
 courfedothhetake?  I  J  aid  (faith  he)  iwiUconfeffemy 
 fny  and  thou  forgave fi  the  iniquity  of  my  fin  :  hereby  the 
 Saints  doe  not  onely  glorifieGod,  but  slfoobtaine  reft 
 and  peace  in  their  owne  fouls. 
 Thirdly  Obferve, 
 
 'I he  Saints  are  deformed^  and  without  beauty  to  the  out- 
 Wtrdvicvp  of  the  World.  1  he  carnal  1  eye  feeth  no  beau- 
 ty at  all  in  the  Difciples  of  Chrift  5  they  appeare  in  the 
 lame  forme  that  Chrilt  appeared  in  to  the  World:  in 
 rcfpe&of  the  fufferings  of  Chrift :  the  Prophet  fpca- 
 keth  thus.  His  Vifage  rvas  fo  marred  more  then  any  man 
 and  his  forme  more  then  the  Sonncs  of  'men 3  Ifa.  52.  14. 
 That  is,  he  had  no  refpecl  or  eltitnationin  the  eyes  of 
 worldly  men  :  Uefecmcdaii  orme  andno  man0PCa\.  22.  6. 
 Againe,  the  Prophet  brings  in  worldly  men  fpeaking 
 thus  of  Chrift,  W  hath  no  forme  nor  comchneffe^  and  when 
 we fliallfeehiw^therek  no  beauty  that  we  flwulddejire him, 
 Ifa.  53.  2. And  therefore'/^//  defpifidand  rejected  of  men. 
 loe.  Vcrf.  3.     That  is,he  was  fcarce  accounted  worthy 
 
 the 
 
92  Jn  EXPOSITION  of        Chap.  I. 
 
 man  that  had  loft  his  eyes.     And  Chrifl  counfelleth 
 the  Church  of  Laodice^  to  buy  of  him  white  B^yment^ 
 that  fhee  might  be  cloathed^  and  that  the  Jhame  of  her 
 liakedneiTe  might  not  appear,  /(eve!.  3.  18.     That  J.c3 
 take  a  cloathing  of  white  rayment  ( towitDof  holinefle 
 and  rig^  teoufnefle  )  that  ib  thy  defefts and  defaults  be 
 not  dilcovered,  andlie  open  to  thy  difgrace.    Thus  it 
 is  laid  of  the  people  of  Ifrael3  that  Afojeshw  that  they 
 were  naked  :  For  Aaron  had  made  them  naked  unto  their 
 ftame^  awongft  their  Enemies^  Excd.  32.  2  5.  That  is^their 
 fin  was  discovered  "as  the  deformity  of  a  naked  man, 
 who  wanteth  cloaths  to  cover  it :   or  they  were  naked 
 as  being  flript  of  the  chiefe  Ornament  of  their  fouls^to- 
 wit,  righteoufnefleand  holinefle.     And  the  Lord  faith 
 mtzet[.  23.29.  IvpiU 'dif cover  the  nakednejfe  of  thy  Whore- 
 domes.     That  i$3  I  will  make  knowne  thy  (hamefull 
 iorfaking  ofrne,  to  ferve  Idolls.       Nothing  in  the 
 World  doth  fo  much  deformemen,  as  iin  doth  5  it  de- 
 files the  Confcience,  it  darkens  the  underftanding,  it  o- 
 verfhadows  the  affe&ions:   yea,  it  defiles  the  whole, 
 man/rom  top  to  toe  (as  we  ufe  to  fay)  it  makes  him  al- 
 together unbeautifull  and  deformed. 
 
 Secondly  Obferve,  from  the  Churches)  confeflion, 
 That  trueChrijiians  are  ingenious  to  acknowledge  their  own 
 dfe&s.  The  Daughters  of  Jerufalem  were  prevented 
 in  lay ing  this  charg  upon  the  ChurchDby  her  own  con- 
 fciFion.  There  aretwo  fpecial  grounds  of  this  ingenuity 
 in  the  Saints. 
 
 Fhih,  the  glory  of  God  :  hereupon  Jojlwa  exhorteth 
 Achan  to  this  duty  :  My  Son^  g.'ve  glory  to  Cod^  &c.  We 
 honour  God  exceedingly  by  acknowledging  our  owne 
 defe&S}  we  fhew  forth  the  honour  of  his  mercy  that 
 will  not  take  every  advantage  ogainft  us.the  honour  of 
 
 his 
 
Verf.   5.  Solomons^.  93 
 
 his  power  to  pardon  :>  the  honour  of  his  faithfull- 
 nefleD  in  that  he  keepcth  Covenant  with  iinfull 
 Creatures  :  the  honour  of  his  wildome  in  know- 
 ing all  things,  even  the  veiy  fecrets  of  the  heart: 
 yea,  we  give  God  the  glory  of  all  his  Attribute.^  for  in 
 debafmg  our  felvcs  we  Hit  up  Gods  gloiy. 
 
 Secondly,   the  Saint?  doe  by  confcllion  cafe  their 
 owneConfciences :  this  we  fee  in  the  examples : 
 vid^Vfal^  ^2.  5.4,5.  When  I  kept Gknct  f faythhej)  my 
 'Boms  waxed  old :    I  was  in  great  diftemper  of  Spirit3and 
 unquiet  in  my  body,  My  mofture  was  turned  into  the 
 drought  of  Summer :  that  is  meant  of  an  airy  fubftance, 
 whereby  the  life  is  cherifheds  which  it  it  be  fpent  it 
 caufeth  death:  now  for  eafe  in  this  condition,  what 
 courfedoth  he  take?  If  aid  (faith  he  J  iwiUconfeffemy 
 f'ny  and  thou  for  gave  (I  the  iniquity  of my  fin  :  hereby  the 
 Saintsdoenot  onely  glorifieGod,  but  alfoobtaine reft 
 and  peace  in  their  owne  fouls. 
 Thirdly  Obferve, 
 
 The  Saints  are  deformed^  and  without  beauty  to  the  out- 
 wardview  of  the  If  orld.      The  carnall  eye  feeth  no  beau- 
 ty at  all  in  the  Difciples  of  Chrift  5  they  appeare  in  the 
 fame  forme  that  Chrilt  appeared  in  to  the  World:  in 
 refpeftof  the  fufferings  of  Chrift  :  the  Prophet  fpea- 
 keth  thus.  HisVifagewas  fo  marred  more  then  any  man 
 and  his  forme  more  then  the  Sonncs  of  men y  Ifa.  52.  14. 
 That  is,  he  had  no  refpeft  or  eftimation  in  the  eyes  of 
 worldly  men  :  Hefeemed  a  ii  or  me  and  no  /;/.??/,  P  fa  1.  22.  6. 
 Againe,  the  Prophet  brings  in  worldly  men  fpeaking- 
 thus  of  Chrift,  W  hath  no  forme  nor  comeUncffe5  and  when 
 we  f)all fee  hivi^therek  no  beauty  that  we  fooulddefire  him. 
 Ifa.  53.  2. And  therefore'/^//  defpifedand  rejected  ofm:u. 
 &cc.  Vcrf.  3.     That  is,he  was  fcarce  accounted  worthy 
 
 the 
 
94  An  E  X  P  0  S  I  T  10  N  of       Chap,  i 
 
 the  name  of  a  man,  or  to  be  reckoned  among  the  num- 
 ber of  men.     Now  if  the  men  of  the  Worli  could  fee 
 no  beauty  in  Chrift,  much  lefle  can  they  fee  any  beauty 
 in  his  Servants  3  if  they  cannot  fee  beauty  in  thehead^ 
 rnuch  lefle  in  the  body  5  if  Chrift  were  accounted  a  dry 
 faplefle  Tree,  what  efteem  can  there  be  of  the  bran- 
 ches 5  If  they  call  the  m  after  of  the  Houfe  Belzebubjjorv  much 
 more  fall  they  call  them  of  his  Houftculd,  faith  Chrift,  Mat. 
 10.25.  And  if  the  World  hate  you,  yee  kjtow  (Taithhe) 
 that  it  hated  me  before  it  hated  you,  John  1 5. 18.  Hence  it 
 is  that  the  Apoftle  faith.    We  are  made  as  the  filth  of  the 
 World,  and  are  the  offfcouring  of  all  thing?,  1  Cor.  4. 13. 
 Etftnab     The  Apoftle  ufeth  two  words  to  exprefle  the  vileac- 
 n«?4«pf,  count  that  the  World  have  of  the  Saints,  towit,  filth 
 sordesjur-  and  oft ~fc curing  :  the  words  are  of  a  like  import,  and  doe 
 g*memm.\  (]^njfie  properly  filth  or  dirt  fcraped  offmensflioe^or 
 from  the  pavement  of  the  ground.    It  alfo  Signifies 
 Mr.  Eor-  (  faith  godly  Matter  Borroughs  )  the  Dung- cart  that  goes 
 JbHMfofcs    through  the  City,  into  which  every  one  brings  his  filth 
 choicer     andcaftsin.    So  that  it  is  as  much  as  if  the  Apoftle  had 
 faid,  we  are  defpifeable  and  odious  to  the  outward 
 view  ofthe  People, and loaden  with  reproaches  and  re- 
 viling* not  worthy  to  be  accounted  of,  or  efteemed  a-^ 
 mong  men :  yea,  as  men  not  fit  to  live  in  the  World, 
 
 Tut  comely. 
 
 Hence  Obferve, 
 1  hough  the  Saints  are  blacky  in  themfelves^yet  they  are  fairs 
 in  Chrift.  Elfe  they  were  not  fit  to  match  with  Jefus 
 Chrift  5  it  is  confefled  they  are  black  of  chemfelves,but 
 when  Chrift  comes  to  marry  the  foule  unto  himfelfe, 
 he  putteth  akindof  divine  luftre  and  beauty  upon  it, 
 whereby  he  makes  it  glorious  like  himfelfe^yet  it's  true 
 
 s  that 
 
Verf.  5-  Sglomons% 
 
 that  we  have  finned  and  have  come  fhort  of  the  glory 
 of  God $  but  Chrift  reftoreth  this  glory  inns  againe: 
 this  is  that  the  Apoftle  tellethus.  when  he  faith,  .chrift 
 loved  the  Church  and  gave  himfcifefor  it3  even  as  a  Huf- 
 bandgiveth  himfelfe  unto  his  Wife.-  but  to  what  end 
 doth  Chrift  thus  give  himfelfe  unto  his  Church?   lh.it 
 he  might  fandtifie  and  t  leanfe  it  with  the  wajhing  of  water 
 by  the  word :  that  he  might  prefent  it  to  himfelfe  a  glorious 
 Church  (  orSpoufe)  not  bavingfpot  orwrinckle^oi  an)  (it  h 
 thing   butt  hit  itfljouldbe  holy  and  without  blemifa  EpheC 
 5.36,27.  Andagaine  he  faith,  C<?/.  1.22.  Chrift hath re? 
 couakd  ttsin  the  body  of his fkfh  through  death)  toprefcm  us 
 holy  &  unblimcahlej6K 'unrepr ovable in  kjfftght.The  Saints 
 are  thus  glorious  in  the  eyes  of  Chrift  in  two  refpefis . 
 
 Firft,  in  refpc&of  Juftification,  fo  they  are  abfolute- 
 lyftitesLudcompIeatmhim.    They  are  absolutely  freed 
 and  difcharged  of  Gn3  being  cloathed  with  Chrifts 
 righteoufneiTe,  they  fhine  forth  moft  glorioufly  in  the 
 beauty  thereof.     And  in  this  fence  the  Church  is  pure ' 
 and  undefiled  in  this  Woild   and  yet  not  free  from  fin : 
 full  imperfection.      But  ftill  we  muft  remember  our 
 beauty  isnotconoaturall  with  us,  but  it  is  a  derivative 
 and  a  borrowed  beauty  :  the  Saints  who  are  the  Mem- 
 bers, Chine  in  the  glory  and  dignity  of  him  that  is  head  5 
 and  the  Church  who  is  the  Spoufe  of  Chrift,  fhineth  in 
 the  beauty  of  him  who  is  her  Hufband. 
 
 Secondly,  the  Church  is  comely  in  fa nftifi cation  5 
 fheeisnotoncly  fairefrom  Chrifts  fairnefle,  and' from 
 hrs  imputative  righteoufnefte,  butalfo  inthofegraces 
 which  (heehath  received  from  Chrift,  even  in  thole  in- 
 herent graces  infufed  into  her  foule  by  the  Spirit  of 
 grace.     Sanftification  is  a  reftoring  oft  he  Image  and  oi 
 
 the 
 
 95 
 
9&  sin  EXPOSITION  of        Chap.  I, 
 
 the  glory  of  God  in  mans  heart,  making  of  it  confor- 
 mable and  like  unto  the  image  of  God  :    fo  faith  the  A- 
 
 poftleDC^/.  5. 10.  Having  pit  on  the  new  man ,  which  is  re- 
 newed in  knowledge^  after  the  Image  of  him  that  created  him. 
 Now  the  nevvman  here  fpokenof,  is  nothing  but  the 
 changing  of  the  will  to  holineffe  and  righteoufneffe, 
 wherein  confiftcth  the  image  of  God. 
 
 Secondly,  in  that  the  Church  doth  fet  forth  her  fair- 
 neffe,  by  oppofing  it  againft  her  blackneffe,  Qbferve, 
 That  the  Churches  faime/je  appears  the  more^  in  that  it  is  op- 
 pofed to  her  deformity .     Thus  it  is  in  nature,  thofe  that 
 are  beaut  ifull  appeare  to  be  fo  moft  of  all,  when  they  are 
 compared  to  them  that  are  deformed.     As  that  which 
 isevill  appears  to  be  more  evill  when  it  is  fet  againft 
 that  which  is  good  :    fo  that  which  is  good,  appeareth 
 to  be  more  good,  when  it  is  fet  againft  that  which  ise- 
 vill. The  Apoftle  faith,  '<  hat  Jin  by  the  Commandement 
 became  exceeding  Jin full \  Rom.  7. 13.    The  Law  (faith 
 he)  is  ho!y0  )uf\  andgood^  and  Jin  wrought  in  me  death  by 
 that  which  u  good.  That  is,  byjthe  Law,  If  as  that  then 
 which  is  good  made  death  unto  mc^  God  forbid  faith  he,  but 
 Jin0  that  it  might  appeare  Jin.     That  is,  being  oppofed  to 
 a  holy  Law.     And  fo  the  Apoftlefpeaketh  in  refpeft  of 
 the  grace  of  God,   11  here  Jin  abounded \  grace  did  much 
 more  abound^  Pvom.  5.  20.  That  is,  grace  did  not  onely 
 countervail  with  fin,  but  above  meafure  out-paffed  it. 
 So  that  if  Jin  reigned  unto  deathmen  Jo  might  grace  r  eigne  un- 
 to etemall life.  The  power  of  grace  appeareth  to  be  moft 
 potent  when  it's  oppofed  to  the  power  of  fin.    As  black 
 ipotsin  the  face  make  it  {hew  the  fairer,  fo  the  deformi- 
 ty of  the  Church  makes  her  beauty  to  be  the  greater.  It 
 muft  be  excellent  beauty  that  muft  cover  fuch  deformi- 
 ty 5  it  muft  be  in  finite  and  divine  beauty  that  can  make 
 
 the 
 
Verf.  5.  Solomons  Song.  97 
 
 the  Church ,  in  the  middeft  of  fin  and  forrow,  fay ,  / 
 am  comely. 
 
 As  the  tents  ofKedar  :  as  the  curtains  of  Solomon. 
 
 Now  forafmuch  as  the  Church  doth  illuftrate  her 
 blackneffe  by  the  tents  of  Kcdar,  or  by  thofe  that  dwelt 
 in  thofe  tents,  who  though  they  were  black  in  colour, 
 yet  very  rich  in  preciors  things  a  as  gold  ,  and  preci- 
 ous gems:  Obferve, 
 
 lhat  though  the  Church  be  deformed  and  blacky  outward- 
 ly -  jetfiec  is  very  dejireable  and  beautiful  I  inwardly. 
 
 Notwithftanding.  Kedars  tents  were  not  defireable, 
 yet  Kedar  was  full  of  riches  and  fubftance,  for  which  it 
 might  be  defired.  ^  So  the  Saints,  although  theyare 
 difefteem'd  by  the  world,  yet  they  are  defireable  of 
 Chrift.  1  he  Kings  daughter  is  all  glorious  within.  Pfal.  45. 
 14.  That  is ,  fhee  hath  her  heart  adorned  with  divine 
 grace,  as  faith,  hope,  love,  &c.  The  Apoftle  prayed 
 that  tne  Ephefians  might befirengthened  ,n  ihc  i>:vzr  man^ 
 arid  that  Chrift  might  dwell  in  their  hearts  byfa?tk>  Ephef. 
 3.16,17.  And  again  he  faith  in  2  Cor.  4.  16.  For  this 
 cjufe  we  faint  not  J  but  though  the  outward  man  perifi ,  yet 
 the  inward  man  is  renewed  day  by  day.  By  the  outward 
 man  is  meant  our  bodies ,  our  perfons,  and  condition 
 by  nature  5  which  is  much  deprefled  by  fin  and  mife- 
 ry  :  and  by  the  inner  man,  he  meaneth  the  regenerate 
 part,  which  is  renewed  by  the  holy  Ghoft,  and  alfo 
 ftrengthened  daily,  to  beare  preffures  and  afflictions. 
 The  Temple  at  Jerujalem  was  a  fype  both  of  Chrift  and 
 of  the  Chriftian  Church ,  and  the  greateft  glory  was 
 inward,  in  the  holy  of  holies  •  and  all  the  g'orious 
 Veffelsinthe  Tabernacle  did  prefigure  the  glory  of 
 the  Saints. 
 
 O  2.  Whereas 
 
98  An  EXT  0  S  IT  ION  of         Chap.  ?J 
 
 2.  Whereas  (he doth  illuftrate  herbeauty  by  Solo- 
 mons cunains  0  obferve  :  1  he  graces  of  Mffi ah  are  far  re 
 more  glorious  then  all  the  glory  of  the  world. 
 
 The  curtains  of  Solomon  ,  unto  which  the  allufion  is 
 made  3  muft  needs  be  very  glorious,  an fwerable  to  the 
 reft  or  his  glory.     Wee  read  in  Scripture,  chat  there 
 was  no  glory  in  the  world  comparable  to  his  glory: 
 the  Queen  oUsheba  was  aftonifhed  when  fhe beheld  it. 
 Alfo  we  may  underftand  by  the  tapiftry  or  curtains  of 
 Solomon  j  all  the  glory  of  his  houfe,  of  which  we  read 
 of,  j  King.  io.  i52.  How  furpaffing  them  mud:  the 
 glory  of  thofe  graces  be x  which  Chrift  adorneth  his 
 Saints  withall,  whereof  Solomons  curtains  was  but  am 
 earthly  fhadow  or  type.    Now  if  the  fpirituall  come- 
 lines  and  beauty  of  the  Spoufe,  now  in  the  time  of  her 
 blackneiTeand  imperfe&ion  be  comparable  unto,  yea, 
 far  beyond  Solomons  curtains,  and  all  hib royalty  be- 
 fides :  what  will  her  beauty  be,  when  all  her  blacknefs 
 (hall  be  taken  away ,  and  when  (he  (hall  appear  in  her 
 full  and  everlafting> beauty,  being  cleanfed  from  all 
 herfpotsand  dimnefle,  yea  when  (hee  will  fhineia 
 glory,  in  the  fight  of  all  her  beholders. 
 
 0  jee  daughters  ofjemfalem. 
 
 This  (hee  fpeaks  to  ftrengthen  and  confirme  thofe 
 that  were  weake,  aud  not  io  well  grounded  or  con- 
 firmed in  the  knowledg  of  Chr ift^to  the  end  (he  might 
 remove  all  occafion  ot  fcandall  ,  which  otherwife 
 might  have  been  a  caufe  of  (tumbling  unto  thefe 
 daughters  oijerttfalem. 
 Obferve  hence, 
 
 That  thofe  that  areftrong  Chriftians  3  f/jonldbji  all  meanes 
 endeavour  to  ftrengthen  and  confirm  thofe  that  are  weak. 
 
 Here 
 
Verf.  5-  SolqmoNs^.  99 
 
 Here  the  Church  feeks  to  fathfie  the  daughters  of 
 Jtrufakm  concerning  her  blacknefs,  by  telling  them 
 t  hat  notwithstanding  her  blacknefle  ,  yet  (he  was  defi- 
 rablc. 
 
 An  example  of  this  we  have  in  Chrift,when  he  (hew- 
 eth  what  a  hinderance  riches  are  in  the  way  of  the 
 Kingdome  of  God,  Matth.  19.23,  24.  Chrift  counfel- 
 leth  the  young  man  to  fell  all  that  he  had0  and  give  to  the 
 poore :  the  Text  faith,  he  went  away  forrow full,  for  hi  had 
 great  pojjejfions.  Prefently  upon  this  f  Chrift  turned  to 
 his  Difciples ,  andfaid  ,  lh.it  a  rich  man  fiall  hardly  enter 
 into  the  Kingdoms  of  heaven.     Now  the  aime  and  drift 
 of  Chrift  was,  to  uphold  the  fpirits  of  his  Difciples,  in 
 Tefpeft  of  their  poverty,  having  left  all  to  follow  him* 
 And  on  the  contrary,  the  Apoftle  faith,  give  none  offence 
 neither  to  the  Jewes^  nor  to  the  G  entiles  ^  nor  fo  the  Church  of 
 God.     That  is,  do  not  fcandalize  any  by  the  ufe  of 
 your  liberty,  whether  they  be  without,  or  within  the 
 Church  5. but  rather  labour  to  win  them  by  love.  And 
 again$  for  his  own  particular  he  faith  y  I  will  eate  no  flejh 
 while  the  worldjiandeth ,  rather  then  make  my  brother  of- 
 fend,  1  Cor.  8. 13.  That  is ,  as  if  he  had  faid ,  I  will  ra- 
 ther abftain  for  ever  from  all  kind  of  flefli ,  then  put  a 
 ftumbling-block  before ,  or  give  occafion  of  fin  to  any 
 ofmy  brethren.  So  in  #<?#/.[  5.1.  We  then  that  are ftrong 
 (faith  the  Apoftle )  ought  to  fieare  the  infirmities  of  the 
 weaksP  and  not  topkafeourfclves. 
 
 O 
 
 VERS. 
 
ico  An  EXPOSITION  of        Chap.  i. 
 
 Veks.  6. 
 
 Looke  not  upon  me^  becaufe  I  am  blacke }  becaufe  the  Sunne 
 hath  looked  upon  meimy  mothers  children  were  angry  with 
 me  3  they  made  me  the  keeper  of  the  vineyards  3  hut  mine 
 crone  vineyard  have  I  not  kept. 
 
 v."jOw  the  Church  proceedeth  un  to  a  more  full  an- 
 |/%!fwerunto  this  fuppofed  obje&ion  that  might 
 have  been  made  againft  her :  and  that  becaufe  none 
 fhould  hr  paire  her  dignity  or  worth,  or  more  lightly 
 regard  or  efteem  of  her.  And  this  (he  doth5 
 
 i.  By  admonition  unto  the  daughter  ofJerufalem3 
 in  thefe  word  tg  Looke  not  upon  me^  becaufe  I  am  black. 
 
 2.  She  rendereth a  reafon  of  her  admonition,  and 
 that  is  drawn  from  the  caufe  of  her  blacknefs2  which  is 
 three-fold. 
 
 I.  The  fupream  caufe  $  The  funne  hath  leokedupon  me. 
 a.  The  inftrumentall  cauie  5  My  mothers  children^ 
 &c. 
 
 3.  The  impulfive  caufe  5  My  orpne  vineyard  have  I  not 
 kept. 
 
 Looks  not  upon  me ^  &c. 
 
 The  Church  continueth  her  fpeech  to  the  daugh- 
 ters ofjerufalem,  defiring  them  not  to  look  upon  her  fo 
 as  to  bedifcouraged  from  joyning  with  herinthefer- 
 viceofChrift5  notwithftanding  all  her  deformities^ 
 which  outwardly  make  her  deformed  :  but  rather  to 
 have  their  eyes  upon  Mejfiah^  in  whofe  beauty  and  glo- 
 ry fhee  is  alfo  decked  ana  adorned, 
 
 The 
 
Verf.  6.  Solomons    son  v.  ioi 
 
 The  word  fignifies  to  fee  with  great  obfervation, 
 orto  fee  with  great  curiofity,  with  delight,  and  with 
 fenfeand  feeling:  and  therefore  in  that  (he  faith,  Look 
 not  upon  me  3  or  behold  me  not :  that  is 
 
 i .  With  difdain  5  do  not  behold  me  with  contempt 
 and  fcorn,  becaufe  of  my  blackncfle.  Thus  it  is  fpo- 
 ken  of  Leviathan  in  Job  42.  34.  Hee  beholdeth  all  l^igh 
 things :  that  is,  he  fcorneth  &  defpifeth  all  other  beafirD 
 hefeareth  none,  and  is  the  proudeft  of  all  others :  and 
 the  Lord  is  laid  to  look  upon  the  proud  afarrc  of.  That  \% 
 with  great  difdain  and  contempt. 
 
 2.  Look  not  upon  me  with  triumph  and  rejoycing 
 over  me,  as  in  Obad.  verf.  1 2.  ihouflouldft  not  have  loo- 
 kedon  the  day  of  thy  brother.  ft  was  fpeken  concerning 
 Edom, becaufe  he  magnified  himfelfe  in  the  day  oil/Ki- 
 el's diftrefle$  and  it  isfpoken  of  the  enemies  of  the 
 Church,  when  they  gathered  againft  Jfrael.  Mic.  4. 1 1 . 
 Let  her  be  defiled  (fay  they)  let  our  eye  leoke  uponZion  : 
 that  is,  we  will  fatisfie  our  lei  ves  in  her  defilement  3  let 
 her  be  defiled,  and  we  will  rejoyce. 
 
 3.  Looke  not  upon  mee  with  amazement,  be  not  af- 
 frighted or  aftonifhed  at  my  blackncfle.  Affliftion  is 
 called  thevpine  of  ajlonijhment^  Pfal.  60.3.  meaning  they 
 weredrunken  with  afflictions,  which  caufed  horrour 
 and  aftonifhment,asdrunkennefle  with  wine  caufeth 
 daggering  and  giddinefle.  Hence  it  is,  theApoftle 
 doth  labour.to  confirm  the  Saints  in  the  faith:  lhal 
 (  faith  he  )  no  man  fljould  be  moved  by  thefe  afjli&jcns  :  for 
 yonrfelves  know^  that  ive  are  appointed  thereunto ,  1  Thef. 
 3.3.  That  is,  we  are  ordained,  that  wefhouldbe  con- 
 formable unto  Chrift  :  firft  in  fufferings ,  after  in  glo- 
 ry 5  therefore  (faith  he)  let  not  thefe  things  move  you 
 from  the  faith. 
 
 ,  Becaufe 
 
 n*o 
 
102  An  E lXP  OS  II  I  ON  of        Chap.  I  • 
 
 Becaufe  1  am  blacky* 
 
 Subni  rn      ^  ^e  ^orm  °f  l^e  Hebrew  word  here ,  difFereth  from 
 quodfimfub-  that  in  the  former  verfe  \  and  feemet  h  to  diminiih  the 
 n%r.iSoium  fignification  3  and  figmfiesjomewhat  blacke^ or  blackjfa 
 tranflit«    by  this  the  Church  would  fignifie.,  that  her  blackneffe 
 was  not  fuch^asthatfhe  might  be  contemned  or  dif- 
 dained  for  it :  her  blacknefs  was  but  an  outfide  black- 
 neffe ^  though  her  skin  was  black  5  yet  her  infide  was 
 faire3  and  that  outward  blackneffe  of  hers  was  not  her 
 proper  colour  neither  but  by  accident^  and  therefore 
 fhe  proceedeth  to  give  the  reafons  of  her  blacknefle. 
 
 Becaufe  thefunne  hath  looked  upon  mee. 
 
 Hereby  are  meant  perfecutions  and  affli&ions :  foit 
 is  expounded  by  Chrift  bimfelfe  ,  Matth.  13.  6.  21. 
 When  thefunne  re  as  up :  that  is  (  faith  Chrift  )  when  perfe- 
 ction and  tribulation  arifeth^  becaufe  of  the  world.  The 
 Sunne  hath  looked  upon  me :  that  isD  God  hath  looked  up- 
 on me  in  anger  and  difpleafure^and  therefore  O  yee 
 daughters ^  do  not  you  look  difdainfully  upon  me5  be- 
 caufe I  am  blaekifh,  and  of  a  darke  hue  5  for  this  co- 
 lour is  not  fo  much  naturall  to  mee  5  as  caufed  by  the 
 fcorching  heat  of  affli&ion3  wherewith  I  have  been  of- 
 ten fun-burnt  and  fcorched:  neither  was  this  altoge- 
 ther my  own  defeft  5  but  by  the  envy  and  deceit  of  my 
 falfe  brethren.  Hence  fhee  proceedeth  to  declare  the 
 fecond3  to  wit ,  the  inftrumentall  caufe  of  her  black- 
 neffe. 
 
 >b«  >J2  My  mothers  children  were  angry  with  me. 
 
 Kill)  nrnris 
 
 me&%  Arius  „  - 
 
 Montanos.      Arm  Montanus  renders  it  0  the  jonnes  of  my  mother. 
 
 Some 
 
Verf. 6.  Solomons  Song.  105 
 
 Somequeftion  there  is  3  who  they  be,  whom  fhecall- 
 eth  the  fonnes  ot  her  wo! her. 
 
 Firft  3  Some  have  taken  it,  that  (lie  calleth  originall 
 fin,  even  all  thofeconcm  licences  ot  theflefh,  allthofe 
 inordinate lufts&  fins ,  which  are  in  all  the  deft  from 
 the  womb  ,  her  mothers  Tonnes  3  for  by  thefe  fhee  was 
 forced  to  commit  many  (innes,  and  ro  omit  many  good 
 things  by  which  meanes  her  glory  and  beauty  was 
 very  much  dim'd and  darkned.     Now  the  Apcltle  tel- 
 leth  US  of  the  lufis  th.it  warre  in  our  members  ,  Jam.  4.1. 
 and  ot fiefhljt  lujhs  that  warre,  againjl  the  foule^  1  Pet.  2.  1 1 . 
 And  faith  rW,  1 find  a  law^  that  when  I  would  doe  good r,  e- 
 villisprejhit with  me^  r\om.  7.  21.      And  all  this  arilerh 
 from  that  originall  concupifcence  whichis  in  the  elect 
 from  the  womb  5  according  to  that  of  PfiK  51.  5.  I  was 
 fjapen  in  iniquity  (fa id  David)  and  injinne  did  my  mother 
 conceive  me.     Now  this  is  true  concerning  concupif- 
 cence ,  but  I  do  not  conceive  how  it  can  here  be  called 
 thefons  of  her  Mother -.  becaufe  in  this  Song  fhe  doth 
 often  call  the  Church  her  Mother  5  and  therefore  it 
 may  the  rather  be  underftood,  that  (lie  meanethby  her 
 mothers  fenncs  ^  thofe  degenerate  children,  which  pro- 
 feffe  thcmfelves  to  be  children  of  the  Chuich  ^  but  are 
 falfe  Brethren,  falfe  Prophets ,  and  deceivers :  fiich  as 
 thefe  might  be  called  the  child  an  of  her  Mother,  but 
 not  of  her  Father,  becaufe  they  wcic  degenerate  /they 
 were  fuch  as  do  profeile  faith  and  godlineffj ,  but  doc* 
 defperately  oppofethe  fame.   Of  fuchD^/c/complai- 
 neth  ;  lam  become  a  fir  anger  unto  my  brethren  3  and  an  a- 
 henttomy  mothers  fons ,  Pf.  69. 9. That  is,  their  carriage 
 and  cftimation  towards  him  ,  was  as  toward  a  ftranger 
 whom  they  knew  not.     And  the  Apoftle  faith.  Of  your 
 oxme  jclvesfijallmen  a  rife  fftafyngpervcrje  things  ,  to  dr 
 
 away 
 
104  An  EXPOSITION  of        Chap,  rj 
 
 *tt>*7  Difciples  after  them^  Afts  20. 30.  So  that  fuch  as 
 were  neer  in  relation  to  the  Church,  and  pretended 
 much,  fuch  as  they  were  angry  with  her. 
 
 Were  angry  with  me. 
 
 Arius  Mcntanus  renders  it  3  fuccenji  font  in  me^  they 
 
 were  en  flamed  in  me.  ^wiius%  accenfi  ira  contra  we,  they 
 
 were  incenfed  againft  mee  with  indignation.    The 
 
 word  fign'ifies  to  burne  or  be  enfiamed  with  indignation, 
 
 JEpn      or  with  griefe.     Thus  it  isufedin  P/i/.  37.  1.  Fretnot 
 
 fit  irL  ~ha    tfyfilfii  8cc.     That  is,  enjiame  not0  burn  not  thyfelfe  with 
 
 accenfnsfu-   anger ,  or  griefe.     And  we  have  the  fame  word  in  Frov. 
 
 %1T)2       24.19.  Fref  not  thyfelfe  becaufe  ofevill  men  ^  doe  not  en- 
 
 o        flame  thy  felf  wi'h  them .-  It  noteth  alfo  enflamation  of 
 
 jrTcmlT   choler  ,  fo  it  is  ufed  in  rfal.  2.  5.  He  foal/ vex  them  in  his 
 
 me.  Buxt.    fore  dijfleafure :  That  is ,  he  will  vex  and  trouble  them 
 
 m  Ux.        inhisenflamed  difpleafure.   Again,  it  (ignifies  fuch 
 
 an  enflamation  a  as  to  fight,  or  make  war  5  foit's  ufed 
 
 in  if  a .  41 .  1 1 .     All  they  that  were  incenfed  againfi  thee  f jail 
 
 be  afiamed.  It  is  meant  of  outward  enemies,  that  made 
 
 war  againft  ifrael:  Now  by  this  we  may  perceive  with 
 
 what  great  vehemency  and  indignation  ,  with  what 
 
 burning  heat  and  choler  thefe  falfe  Brethren,  falfe 
 
 Prophets,  and  falfe  Priefts  were  fet  againft  the  Church, 
 
 they  were  incenfed  with  wrath  and  envy  againft  her, 
 
 as  appears  by  their  carriage  towards  her,  they  feduced 
 
 and  led  her  afide  3  which  indeed  is  the  third,  to  wit, 
 
 the  impulfivecaufe  of  her  affliftion  and  blacknefle. 
 
 *1  hey  made  me  the  keeper  of  the  vineyards  ^  but  my  own  vin- 
 yard  have  I  not  kept. 
 
 ¥ofuit,appo'        7 hey  made  me :  They  did  confiitnte  or  ajfigne  meeD  they 
 fm%mptfu-  pnt  m :  that  j5a  they  d^  impole  it  upon  me ,  they  did 
 
Vcrf. 6.  Solomons  Song.  105 
 
 fet  me  upon  this  work.,  as  Tafk-Mafters  ufe  to  doe :  al- 
 fothey  afligned  me,  as  to  an  Office }  thus  they  made 
 the  Church  their  Servant  toobferve  their  tancies  and 
 pleafures.  They  made  me.  That  is,  they  affigned3enfor~ 
 ced3  and  conftrained  me  to  obferve  their  devices  and 
 pleafures,  or  elfe  to  fuffer  their  cruelty  and  wrath. 
 
 1  he  keeper  of  the  Vineyards. 
 
 It  is  a  hard  Tafkethey  impofeon  the  Church  :  for  cufoMvu, 
 nothing  is  more  laborious  then  the  Hufbandry  of  the  ob^vtv1- 
 Vineyard.  Therefore  faith  Chrift,  Whyftatidyee  idle  ? 
 goe  work^  in  theVineyard,  Mat.  20. 6.  And  they  that  have 
 laboured  in  the  Vineyard  doe  complain  how  they  have 
 borne  the  burden  and  heat  of  the  day.  The  Kingclome  of 
 God  is  likened  to  a  Vineyard  let  out  to  Hufbandmen3 
 Mat.  f  1 1 .  3  3 .  And  in  Song  8. 1 1 .  Solomon  let  out  his  Vine* 
 yard  to  keepers.  And  in  the  Captivity  of  Babylon,  the 
 poore  of  the  Land  were  left  to  be  Vine-dreflers,  and 
 Hufbandmeo,  1  Kings  2$.  12.  This  notes  the  grievious 
 bondagcand  oppreffion  the  Church  was  under,  inre- 
 fpeft  of  carnall  and  humane  Ordinances.,  which  were 
 impofed on  her3  by  thofe  great  pretenders  to  Religion3 
 town,  her  Mothers  Sons,h\fe  Prophets  and  Brethren. 
 
 Of  the  Vineyards. 
 
 By  the  Vineyards  which  fhee  here  oppofeth  to  her 
 owne  Vineyard  5  feemeth  to  be  meant  of  falfe  Church- 
 es3and  of  all  corruption  and  fuperftition  ufedin  them  z 
 into  which  (hee  was  feducedand  brought  by  her  Mo- 
 thers Sonnes,  who  fet  [her  to  obferve  hun  lane  Ordinan- 
 ces and  Traditions.  Thus  the  Pharifees  made  the  word 
 ef  God 0 f none ejfe&^throngh  their  Traditions,  Mark*  7. 15. 
 
 The  Chuxch  in  a  fpirituall  fence  is  often  cal  I  c 
 
 P  rd. 
 
i  o6  AnEX?  OS  IT  JON  of  Chap,  i 
 
 yard^Vfal.  80.  8.  Thou  haft  brought  a  Vine  but  of  Mgyft. 
 That  is,  a  Church,  the  Common-wealth  of  Ifrael.  And 
 the -Vineyard  of the  Lord  ofHoJis  is  the  houfe  of  ifrael^  andfhe 
 men  offndah  are  his pleafant  plant^  Ifa.  5.7.  So  in  oppo(i- 
 tion  to  the  Lords  Vineyard,  towit, "his  Church  5  falfe 
 Churches,  and  falfe  Worfhipp'ers,  ^re  called  Vine- 
 yards* 
 
 Int  my  cxcne  Vineyard  I  have  Hot  kept. 
 
 ......  i 
 
 My  Vineyard  that  is  mine^  or,  that  helongeth  to  me.  That 
 m-      *s>  ^^at  was  given  me  in  triift,  of  God,  'and  committed 
 £~     to  my  charge.  The  A poftle  exhorts  Timothy,  to  keep 
 Vineam       that  mhich  was  committed  to  his  charge,  1  Tim.  6.  20.  That 
 mm,  que  js  mcant  of  the  precious  Treafure  of  holy  do&rine,  and 
 MomanlUS  the  Talent:  of  thofe  gifts  by  which  he  was  enabled  to 
 difpenfe  the  word  of  life.    And  the  Apoftle  faith,  the 
 Gofpell  was  committed  to  his  tryft,  1  Tim.<  1.  11.  'And 
 faith  he,  -The  Gofpell  efuncircumeijion  teas  committed  wtto 
 #?e,Gal,  2.7,  And  a  djfpenfation  of the  Gofpell  is  commit- 
 ted unto  me,  1  Cor.  9. 17.  Hence  he  calleth  it,  My  Gofpell, 
 Horn.  7.  t  6.  So  here  the  Church  callethit  her  Vineyard: 
 that  js,  thofe  Ordinances  and  Laws  which  God  gaveme 
 to  keep  1  thofe  things  which  he  did  intruft  me  withall, 
 even  in  thofe  things  I  have  been  defeftive. 
 
 I  have  not  kspt. 
 
 I  have  not  with  faith,  diligence,  and  obfervation, 
 kept  thofe  things  which  God  hath  committed  to  my 
 truft,but  I  have  been  negligent,  and  care! effe,  and  fruit- 
 ieffe^  and  that  partly  by  the  impofitions  of  fuchaS  ha- 
 ted me,  and  tyrannized  over  me,  drawing  of  me  afide  to 
 ©bferve  humane  rights  and  traditions  5  and  partly 
 throughmy  owne  weakneffe,  to  comply  and  yield  to 
 
 the 
 
yerf.  6  *  Solomons  Song.  107 
 
 the  corruptions  of  the  times,  tor  feare  of  perfecution, 
 or  for  love  of  the  World  :  In  that  I  have  been  flothfull 
 and  (luggifh  in  keeping  that  which  was  committed  to 
 my  truft.  The  wife  man  fpeaketh  of  the  floatbfull  mans 
 Vineyard  thus,  I  went  up  by  the  field  of the float  hfull,  and  by 
 the  Vineyard  oj  I  he  man  void  of  understanding :  and  lo^  it  was 
 all grownc  over  with  thornes^c.  Prov.  34.30^1.  $0  the 
 Church  here  had  been  iloathfull  and  carelefle  of  her 
 Vineyard  :  fne  was  over-run  with  the  weeds  of  fin  aad 
 fuperftition,  aqd  with  the  Thornes  and  nettles  of  per- 
 fecutioa.  Now  this  (Tree  giveth  out  as  the  lafr  caufe  of 
 her  blackneile  and  deformity }  namely,  her  not  keep- 
 ing well  her  owne  Vineyard.  Now  let  usprooceedto 
 the  Obfervations  that  thefe  words  thus  opened  will  af- 
 ford us. 
 
 Firft,  Lookenotuponme^  that  is,  not  with  difd^ine  Qi 
 contempt. 
 
 Hence  Obferve, 
 
 That  we  ought  not  to  dtfdaine  or  contemne  our  Brethren  in 
 pillion.     To  him  that  is  in  affliction  ( faith  Job)  pitty 
 fbouldbefoewedfrow  his  Friends,  Job  6.  1 2.  It  is  in  the  O- 
 riginall,  To  him  that  is  melted }   for  affliftions  melt  the 
 heart  of  man,  and  therefore  pitty  ought  to  be  (he  wne  :     1Dn 
 The  word  tranflated  pitty  fignifies  a  pious  affeftionof  PiaH  bo- 
 mercy,  goodneffe,  and  pity :  fo  that Bowells  of  compaf-  n^iben?i' 
 lion  ought  rather  to  be  (hewn  to  Brethren  in  mifery, 
 then  contempt  and  difdaine. 
 
 Secondly,  Looke  not  upon  we :  that  is,  with  triumph 
 and  le joycing  over  me. 
 Hence  Qbferve, 
 
 As  we  ought  not  to  dtfdaine  ^much  lefiefionld  we  triumph  or 
 rejoyce  attbe  affii&ionofour  Brethren.  This  was  a  brand 
 uponiri&vw  the  Poftetity o£  EfauD  where  the  Lord  faith, 
 
 P  2  Thou 
 
io8  An  EXP  0  S  IT  ION  of        Chap. 
 
 ihou  pouldeji not  hive  locked  on  the  day  of  thy  Brother, 
 Obad.  Vert.  *2.  That  is, t hou  fhouldeft  not  have  in ful- 
 ted  and  try  umphed  over  thy  Brethren,  towit,  the  Chil- 
 dren of  Ifrael,  and  of  the  feed  bfjd&ok,  who  was  Brother 
 to  Efau  their  Father.  The  contrary  is  that  for  which 
 Doeg  the  E<to/te  was  fharpely  reprehended,  for  in  Pfah 
 52.  i.  Why  boaftcft  thou  thy  fe If e  in  MifihUfc,  0  mighty 
 man?  That .is3  why  doeft  thou  in  fult  and  vaunt  in  thy 
 wickednefle,  and  that  becaufethe  Lords  Priefts  were 
 flaine  by  the  hand  oiSaul :  the  word  fignifie^  to  vaunt, 
 infult,  or  to  rage  like  a  madman:  and  therefore  foo- 
 lifh  and  vaineglorious  Boafters,  are  called  in  Hebrew 
 m  Holel/m,  which  cometh  of  the  root  Halal,  to  praife  or  ex- 
 spirit,  toll :  but  when  men  are  lifted  up  at  evilly  then  it  is  fol- 
 mtaphorice  \y  and  madneffe :  as  all  they  that  rejoyce  at  the  afflifti- 
 
 [TbravirCe'on  of  the  Saints3 flia11  find  n  to  be  nothing  but  folly  and 
 
 $er  mu'     madneffe  in  the  end. 
 
 fhufm.         Thirdly,  Lookjiot  upon  me  with, horrour  and  aftoniih- 
 
 ment« 
 Jnfanus,  in-  Agakie  Obferve, 
 
 faniv'n,  jfo  afflictions  ,  or  the  deformities  of  the  Saints,  fhonld  not 
 
 Halle  lu-  difiearten^  or  drive  us  off  from  the  vpayes  ofchrifi.  If  our 
 jah,  pw/eowneafrliftionsfhouldnot  make  us  flag  or  faile,  much 
 y*  7ah-  lefle  the  afflictions  of  others :  the  Apoftle  comforteth 
 the  Saints  in  that  they  were  tempted  and  tried  :  There 
 hath  no  temptation  taken  you  (  faith  he  )  butfuch  as  is  com- 
 mon to  man.  By  temptation  hemeaneth  affli&ionand 
 perfecution,  whereby  their  faith  was  tried,  as  Gold  in 
 the  fire  5  and  (  faith  he  )  sfuch  affli&ions  are  commonto 
 man.  That  is,  it  is  no  more  then  is  incident  toman,  as 
 man:  you  might  have  had  as  great  affli&ions  as  any 
 you  have  endured,  even  as  you  are  men:  for  as  men, 
 you  are  fubje&to  as  great  affli&ions  as  any  that  have 
 
 befallen 
 
Verf.  6.  Solomons  Song.  I0^ 
 
 befallen  you:  butfa'thhe,  God  is  faithful/ g  who  will 'not 
 faff cr  yon  to  be  tempted  above  that  you  are  able.     Thatis3 
 God  willfo  moderate  the  affliction,  and  prevent  you 
 with  grace  and  ftrength,  which  (hall  inable  you  to  beare 
 the  temptation,   And  with  the  temptation  will  make  away 
 toefcape.  He  will  give  an  hTuetogether  with  the  temp- 
 tation, i  Cor.  io  i  ?.    now  if  the  Saints  have  no  afflicti- 
 on, but  fuch  a*s  they  might  have  had,  as  they  wTere  men: 
 and  that  affliction  meafured  out  to  their  ftrength,  or 
 their  ftrength  raifed  according  to  the  temptation  5  and 
 in  that  they  are  not  onely  kept  under,  but  delivered 
 out  of  affliction,  there  is  nothing  in  the  afflictions  of  the 
 Saints,  if  well  confidered,  that  may  difhearten  or  dif- 
 courage  us  in  the  ways  of  Chrift. 
 
 The  Church  faith  no  leffe  her  felfe  in  the  Text, 
 Look*  not  upon  me  with  aftonifhment  and  feare,  Bc- 
 raufe  J  am  hlackjfl),  oxfomewhat  blacky :  as  if  fhee  had  faidv 
 my  blackneffe  is  not  fo  much  as  to  trouble  or  amaze 
 you  :  I  am  not  altogether  black,  though  my  outiide  be 
 ibmething  blackifh,  yet  my  infideis  faireand  beauti- 
 full.  Hence  Obferve, 
 
 That  there  is  no  evill  fufficient  in  the  ajfiSionr  or  deformi- 
 ties of  the  Saints,  as  to  be  a  ftumbling  blocl^unto  us,  either  to 
 caufe  us  to  difdaine  them,  or  to  feare  the  like  afpi&ions.  The 
 evill  of  fin  is  the  greateft  evill,  and  the  evill  of  affliction 
 is  but  a  fruit  of  the  evill  of  fin.  Now  the  Apoftle  doth 
 triumphboth  over  fin  and  affliction,  1  Cor.  15.  55,  56. 
 0  death  where  n  thy  Sting  ?  0 grave  or  hell  where  is  thy  ViUo- 
 ry?  Now  h«  tells  us  the  evill  of  both  thefeis  taken  a- 
 way.  The  Sting  of  death  is  fin.  That  is,  finis  death's 
 weapon,  by  which  it  is  armed  again  ft  us  5  but  when  fin 
 is  taken  away,  the  fting  of  death  isalfo  taken  away  : 
 But  how  comes  fin  to  be  lo prevalent  andftrong?   The 
 
 Apoftle- 
 
1 10  AnKXPOSlTlONof        Chap.  I. 
 
 Apoftle  telleth  us,  IhejlrengthoffinistheLaw:  That 
 is,  fin  is  not  imputed  to  us  but  by  the  Law,  and  our  flefh 
 doth  alwayes  oppofe  that  which  is  commanded.  But 
 (  faith  he  )  thank*  be  to  God  which  givcth  us  the  Vi&ory 
 through  Jeftts  Chrifi  our  Lord.  Now  mark  what  the  A- 
 poftles  Exhortation  is  upon  this.  Therefore  my  Brethren 
 he  yte  Jiedfaji  and  unloveable  •■>  let  nothing  caufe  you  to 
 forfakethewayofChrift,  it  is  notaffjiftion  or  fin  (hall 
 hinder  your  acceptance  with  him.  Forafwuch  (  faith  he) 
 as  you  know^  your  labour  is  not  in  mine  in  the  Lord. 
 
 Theaffli&ions  of  the  Saints  are  but  fomething  like 
 affli&ions,  they  arc  not  affli&ions  themfelyes,  they  are 
 but  the  outfides  of  affli&ions,  the  fting  and  evlll  of  them 
 is  taken  away.  Thus  the  Apoftle  affirmeth  in  2  Cor.  4, 
 8,9, 10.  We  are  troubled  on  every  fide D  yet  not  diftrejjed: 
 That  is,  though  we  are  befet  round  with  trouble,  yett 
 God  gives  an  iflii«,  and  makes  a  way  for  efcape :  We  are 
 perplexed,  but  not  in  def pair e^  wear  en  ever  without  hope. 
 Terfecuted  but  not  forfakcn,  the  Angell  of  Gods  prefence 
 going  always  before  us  :  cajl  downe,  but  not  defiroyed : 
 though  affliftionmay  keep  us  under,  yet  it  (hall  never 
 confumeus.  Andagainethe  Apoftle  faith  in  2  Cor.  6. 
 8, 9, 1  o.  As  deceivers  and  yet  truc0  as  unkpowne^  and  yet  well 
 knowne0  as  dyings  and  behold  we  livc^  as  chaftened^  and  not 
 killed^  asforrowfnll^yet  alwayes  rejoycing^as  poorest  making, 
 many  riches  haroingnothing^&yetpojjcjfing  al  things. They 
 were  not  fo  indeed,  but  reputed  to  be  fuch  :  or  they 
 were  like  unto  thole  that  were  fo  indeed,  but  they  had 
 but  the  fhaddow  of  afflictions.  Hence  it  is,  faith  the  A- 
 poftle3that  we  faint  not:  though the  outward  man  pen >ffj.  yet 
 the  inward  man  is  renewed  day  by  day ,  2  Cor.  4.  16.  We 
 have  new  fuppliesof  ftrengtkevery  day :  And  fa#h  the 
 Apoftle,  our  affii&ions  are  but  ljghr,  J>ut  avir  glory 
 
 which 
 
Verf.*6  Solomons  Seng.  1 1 i 
 
 we  expe&  is  weighty  :  our  afflictions  are  but  momenta* 
 ry,  but  our  glory  is  etemall,  that  our  glory  far  exceeds 
 ethouTaffliftions. 
 
 Eeeaufc  the  Sun  hath  looked  upo-n  me. 
 
 The  Church  givesa  reafonof  her  blackn:{Ie3  to  the 
 end  the  Daughters  of  Jeru/alem  might  not  be  offended 
 with  her:  and  that  becaufefhee  was  under  the  Torch- 
 ing Sun  of  Perfecution. 
 Hence  Obferve, 
 ihe  afflictions  of  the  Saints  are  many  times  caufes  of  of- 
 fence to  weakc  Chriftians.    Asforfuch  as  are  meant  in  the 
 Pardbleof  the  ftony  ground,  they  are  wholly  offended, 
 when  the  Sun  of  Perfecution  arifeth  onthem5  mat.  13. 
 2i.  but  notonelyfuch,  but  the  Saints  themfelves,  by 
 renfon  of  weaknefle  are  much  caft  downe  :  AS  of  you 
 f  faith  Chrift  to  hisDifciplesJ  fj  ill  be  offended  becaufe  of 
 me  this  night :    for  it  is  written  (  faith  he  )    Iwillfmiic  the 
 Shep  heard,  and  the  Sheep  oftheflock^fi&ll  be  fcattered  abroad \ 
 Mat.  r?.  31.  By  reafonof  their  weakneffe  their  hearts 
 fail'd  than,  and  they  left  Chrift.     But  this  proocedeth 
 from  the  diftemper  of  their  fpirits,  and  from  the  flefh  : 
 for  they  ought  rather  to  doe,as  the  Apoftle  faith  of  him- 
 felfe  and  the  reft  of  the  Saints,  Being  jufiified  by  faith,  we 
 rejoyce  in  tribulation,  knowing  that  tribulation  bringcth  expe- 
 rience, experience  patience,  patience  hope,  and  hope  m.ih^th 
 not  ajhamed,  becaufe  the  love  of  Godk  f/jead  abroad  in  our 
 hearts, Kom.  5.  3.  So  that  we  being  juftified  and  freed 
 from  ftn„andfrom  theevill  ofaffliftion,  it  (hould  make 
 afflictions  and  tribulation  to  wellcorneunto  us3  as  that 
 we  mould  nbt  be  troubled  or  moved  at  them. 
 SeCbndR  Obferve, 
 1b.it  it  is  incident to  the  mo  ft  godly  in  the  World,  to  have 
 
 tribulation- 
 
112  JnEXFOSlTlONof       Chap.  I. 
 
 trilnthtwn  and  affiittion  in  thefieflj.  So  faith  the  Apoftle, 
 All  that  will  live  godly  in  Chrifi  Jefus  fi  a!/ fuffer  perfections 
 Tim.  5.12.  And  therefore  it  i?,  that  Chrift  alkedhis 
 Difciples,,  whither  they  could  be  Baptized  with  his  Bap- 
 tifme^  and  withall  tells  them  that  they  fhould  drinkpfhk 
 •Cup^  and  b>  baptifed  with  his  baptifme,  Mat,  20.  22,  £3. 
 That  is,  youfhall  indure  afflictions  like  to  mine,  and 
 fuchas  (hall  be  my  entertainment  in  the  World,  the 
 fame  lhaH  be  yours:  And  againe  he  faith,  if  we  will  be 
 his  Difciples,  we  muft  take  up  our  crofte,  and  follow 
 -him,  Mat.  1 6.  24.  there  are  many  that  feeing  the  croffe, 
 willftepoutoftheway,  but  faith  Chrift,  my  Difciples 
 muft  not  goe  out  of  my  way  to  fhun  the  croffe,  but  ra- 
 ther take  it  up  and  follow  me,  who  have  endured  the  crojfe 
 and  de/pifed  the  Jimme^  Heb.  12,  2.  for  the  affliftions 
 which  we  fuffer  in  this  life,  are  not  worthy  of  the  glory 
 which ihall  be  revealed,  Rom.  8. 18.  Satan  defired  to  fift 
 Teter  as  wheat,  Luke  22.gr.  Now  wheat  is  one  of  the 
 pureft  forts  of  graine,  and  therefore  requireththe  moft 
 lifting.-  So  the  Saints,  and  the  pureft  of  them,  doe  ma- 
 ny times  endure  the  greateft  liftings  and  trialls. 
 
 Now  although  God  doth  difpenfe  outward  things  a- 
 liketoall,  and  caufeth  the  fun  to  (hine,  and  the  raineto 
 fall,  upon  the  good  and  upon»thc  bad  :  yet  he  hath  dif- 
 ferent ends,  and  worketh  feverall  effe&s  by  thus  his 
 dealing.  I  He  afflifts  the  Saints  to  purge  and  purifie 
 them,  but  he  afflifts  the  wicked  to  deftroy  them.  As 
 Gold  is  purged  by  the  fire,  fo  by  fire  is  ftubble  confu* 
 rned:  as  Wheat  iscleanfed  by  fifting,  fbchafFe  is  Scat- 
 tered abroad :  as  the  Sun  caufeth  a  dirty  Channell  to 
 ftinke,  fo  it  caufeth  the  fweet  flowers  to  give  a  fragrant 
 fmell.  Hence  it  is  that  Job  faith,  When  he  hath  tried  me 
 J  pall  come  forth  like  Go ldy  Job  23. 10.     God  doth  cha- 
 
 ifife 
 
Verf. 6.  Solomons  Song.  1 1 3 
 
 ftife  his  people,  faith  Angujlinc,  that  wefhould  not  bee  Auguf\.  je 
 over-greedy  of  thefe  things  ,  which  in  this  world  are  Mutei 
 common  to  the  wicked  5  neither  with  bafenefle  and  1,b,I^fc^ 
 reproach  {hun  thofeevills,  which  wee  fee  for  the  moft  buucupdi- 
 part  happen  to  the  godly.  w  anmn- 
 
 x  A  x  °         J  tur,qn<zma- 
 
 My  m others  children  were  angry  with  wee.  bJerFcer- 
 
 Such  as  were  neerly  related  to  her,  and  did  profeflb  JJJ^JS 
 themfelves  of  the  fame  faith,  and  had  been  of  one  foci-  w  tviten- 
 ety  with  her.     Hence  obferve,  Jf »  ff  J* 
 
 1.  1  he  greateft  enemies  ofthc  Church  are  fuch  at  are  the  Zm^^ 
 neereji  in  relation  unto  her,  ft  mm. 
 
 Where  there  is  the  greateft  fyrapathy ,  when  divi- 
 ded, turns  to  the  greateft  antipathy.  Hereof  David 
 complaineth,  I  am  become  (faith  he)  a  ftr anger  unto  my 
 brethren,  and  an  alien  unto  my  mothers  fannes^VhX.  69.  9. 
 Such  was  the.enmity  of  Cam  towards  Abel,  oiEfau  to- 
 wards  Jacob, of  Abfolom  towards  David:  and  as  in  na- 
 turall  relations,  fo  it  is  in  civill  relations  3  and  in  fome 
 fort  in  fpiritual  relations  5  for  they  that  piofeffe  them- 
 felves of  the  Church,  are  great  enemies  unto  them  tb&i 
 are  faithfull  in  their  own  Society. 
 Secondly,  Obferve, 
 
 That  the  greateft  pretenders  to  religion  &  hoi 'inefle,  prove 
 many  times  the  greateji  enemies  to  the  fame. 
 
 Many  will  pretend  godlinefTe,  and  yet  are  haters  of 
 that  godhnefle  which  they  do  pretend.  The  Prophet 
 defenbeth  fuch  as  thefe  in  If  a.  48. 1, 2.  Such  f  faith  hej> 
 are  called  by  the  name  of  Ifrael ,  and  are  come  forth  out  of 
 t ht  waters  of  Judah,  which  fwear  by  the  name  of  the  Lord 
 and  make  mention  of  the  God  of  Ifrael ,  but  not  m  truth  nor 
 inrighuoufneffe  ,  lor  they  call  themfelves  of  the  holyCitic, 
 Sec.     Here  we  have  a  people  as  formal!  as  roflible  can 
 
 Q-  be. 
 
114  An  EXPOSITION  of        Chap.  i. 
 
 be,  they  are  called  by  the  name  oflfrael,  they  glory 
 and  reft  in  legall  fhadows  |  and  they  did  fwear  by  God, 
 profeffing  to  ferve  him  a  by  making  mention  of  his 
 name :  they  loved  to  be  named  by  the  holy  City  of  Je- 
 rufalent,  but  all  this  was  not  in  righteoufnefle  5  but 
 they  ufed  all  thefe  things  falfly,  and  to  deceive  :  Such 
 were  the  falfe  Prophets  D   and  falfe  Brethren  of  the 
 Jewifln  Church  „•  fuch  were  the  Scribes  andPharifees 
 in  Chrifts  time :  None  pretended  more  holinefle  and 
 ftri&weffe  in  refpeft  of  out  ward  formes  9  then  the^PA*- 
 rifees  did.  Jofephus  faith;,  they  ufed  a  very  auftere  and 
 loicphiis    ftri&kind  of  life,St  did  not  adift  themfelvs  to  any  deli- 
 tcTcap.  i.  cacy  ,  but  diligently  follow  that  which  their  reafon 
 induceth  them  unto  :  they  honour  their  Elders  ,  nei- 
 ther dare  they  reply,  or  reproach  them  for  their  admo- 
 nitions. Befide,the  Scripture  (heweth  how  ftrift  they 
 were  in  legall  obfervances :  I  was  tefonchifig  the  law 
 (  faith  Paul')  a  Pharifee :  concerning  zeale  5  perfecting  the 
 Church  :  and  touching  the.rightecufneffe  of  the  law  blame - 
 kffe  ,  Phil.  2,5,6.  Paulhad  a  zeale,  but  not  according 
 to  knowledge  5  and  therefore  none  more  forward  to 
 perfecute  the  Saints  then  Paul  5  none  more  greater  e- 
 iiemies  toChrift  then  the  Scribes  and  Pharifees  3  none 
 more  oppofite  to  theApoftles,  then  the  devout  Jew., 
 one  that  was  zealous  for  legall  obfervances. 
 
 Such  have  been  all  Popfh  Priefts  and  Prelates  5  and 
 fuch  are  all  thofe,  ofwhatfoever  form,  diftin&ion,  or 
 name  they  be  of,  that  impofe  fuperftitious  orders  un- 
 der theGofpel :  Let  them  pretend  order,  or  uniformi- 
 ty, or  whatfoever  j  yet  if  they  impofe  humane  inventi- 
 ons .  fo  as  to  urge  and  prefle  them  upon  the  confcien- 
 ces  of  Saints  ,  they  are  the  greateft  enemies  of  the 
 Saints  of  Chrift, 
 
 Thirdly, 
 
Verf.  6.  Solomons^.  115 
 
 2.  Obferve^  Thofe  that  are  ne  arefi  in  relation  to  the 
 Saints  3  and  thofe  that  pretend  moft  holineffc,  if fuch  prove 
 falfe  brethren,  they  affl/cl  and  hurt  the  Saint /  mojl  of  all. 
 
 i.  Such  are  moft:  apt  to  feduce  them,  8c  draw  them 
 from  the  truth  :  fothe  Apoftle  faith  3  Of  among  your 
 fches  fiall  men  arife 5  [peaking  pcrverfe  things,  drawing 
 Difciplcs  after  them,  Afts  20.  30. 
 
 Jofephus  in  his  Book  of  Antiquities,  rcporteth  :>  that 
 when  Jerufalem  was  befieged  by  the  Romans,  the  Je  wes 
 received  more  dammage  by  their  feverall  divifions 
 within  their  City3then  from  the  Romans  without3who 
 were  their  befiegers :  foa  falfe  brother  doth  more  en- 
 danger the  welfare  of  the  Saints ,  then  an  open  E- 
 nemie. 
 
 q.  Such  as  are  falfe  brethren  doe  not  onely  feduce 
 the  Saints,  but  grievoufly  afflift  them  :  they  know 
 howtoftrike,  where  it  will  molt  fmart^they  know 
 the  confeience  to  be  the  mod  tender  place  3  and  there- 
 fore aime  to  opprefle  that  mod.  When  any  of  our 
 late  Bifhops  had  a  mind  to  perfecute  the  Saints ,  they 
 would  make  ufe  of  one  that  had  profefled  Religion  ^ 
 and  having  a  poftatized3  knew  the  better  how  to  vex 
 the  Saints  3  he  knowing  the  moft  tender  place ,  would 
 lay  the  burthen  upon  it.        # 
 
 Julian  the  Apoftate  did  the  Saints  more  hurt  \  then 
 any  perfecutor  befide :  fo  none  was  more  fit  to  betray 
 Chrift5then  Judas. 
 
 4.  Obferve,  7  hat  falf  brethren  perfecute  with  thegreatefi 
 heat  and  indignation. 
 
 Of  this  the  Church  complaineth  here ;  my  mothers 
 fonnes  were  angry  with  me :  they  were  incenfed  with  in- 
 dignation 5  and  with  burning  heat  and  cholera  with 
 wrath  and  enVy  they  were  fet  again!!  her.   So  the  Apo- 
 
 a  2  itle 
 
Ii6  An  EXPOSITION  of         Chap,  t 
 
 file  faith ,  he  perfected  the  Church  with  zeale,  Phil.  3.  6. 
 Zeale  carries  in  it  a  fpirit  of  indignation.  Atis  5. 17. 
 **Kr.d*m  7^e  hi&  Priejirofe  up  (  againft  the  Apoftles )  withindig- 
 §U*.  "  nation.  It  is  in  the  Originally  they  rofe  up,  being  filled 
 with  zeale  ,  becaufe  zeale  carries  a  fpirit  of  indignation 
 along  with  it.  And  the  Text  faith,  Paul  breathed  out 
 threatning  and /laughter  aga/njl  the  DifcipksoftheLord, 
 J&..9.  1.  Which  phrafe  of  breathing  out  threatnings 
 importeth  a  vehement  heat,  of  a  heart  enraged,  and 
 burning  with  indignation. 
 
 flhcy  made  me,  &c. 
 
 They  did  affigne  or  conftitute  me  ,  they  did  impofe 
 or  put  upon  me  the  keeping  of  the  Vineyards.  Hence 
 obferve, 
 
 1.  1  hat  thofe  falfe  pretenders  to  Religion  (before  fpo- 
 ken  of)  doc  ufe  coaUion  and  compulfion  to  conftraine  others 
 to  obferve  their  wayes. 
 
 This  is  like  Nebuchadn:zar  3  who  commanded  all  to 
 vporpip  the  golden  image  ,  or  elfe  they  were  to  be  cafi  into 
 the  mi  ddeft  of  a  burning  fiery  furnace,  Dan.  3  6.  The  A- 
 poftle  was  not  of  this  mind,  when  he  faith ,  we  haroenot 
 dominion  over  your  faith,  but  are  helpers  of  your  joy,  2  Gor. 
 1.24.,  By  this  the  Apo^Jefheweth,  that  what  he  was 
 to  deliver  unto  them  in  the  preaching  of  the  Gofpel, 
 he  did  it  not  asa  Lord  over  them  ,  but  as  a  fervant  fent 
 by  Jefus  Chrift  to  adminifter  joy  and  comfort  unto 
 them  :  and  withall  (heweth ,  that  the  Gofpel  is  a  Gof- 
 pelofpeaceandof  joy  in  the  holy  Ghoft  :  Now  if  the 
 Apoftles  might  not  Lord  it  over  the  confeience,  much 
 leffe  thofe  that  be  inferiour  to  the  Apoftles  3  and  of 
 much  leffe  infallibility  then  they.  And  again  he  faith, 
 Te  an bought with \a 1  price ,  be  not  yee  the  fervant  s  of  men, 
 
 1  Cor. 
 
Verf.  6.  Solomons  Song.  wj 
 
 i  Cor.  7.  23.  That  is,  doe  not  enflaVe  your  conferen- 
 ces to  men, in  matters  divine ,  becaufe  hee  that  redee- 
 med you  is  King  alone  over  your  fpirits.  Now  thefe 
 falfe  members  being  enraged  againft  the  Church,  they 
 forced  hertofervethcirfancies  and  plealures.  But  the 
 Gofpel  knows  no  fuch  way  of  coaftion  or  compulfion, 
 it  ufeth  no  violence  to  com  pell  men  5  but  it  (hall  prof- 
 per,  becaufe of  truth, mecksucf/^andrighteoufncjfe, Pfalm 
 
 45.4. 
 
 The  keeper  of  the  Vineyards. 
 
 It  is  a  hard  task  they  impofe  upon  the  Church  5  no- 
 thing is  more  laborious  then  the  husbandry  of  a  Vin- 
 yard. 
 
 Hence  obferve, 
 
 1  hat  the  prejfures  and  burthens  which  falfe  brethren  ;'///- 
 pofeupon  the  Saints,  are  very  heavy  and  grievous  to  be  borne. 
 
 Thus  it  is  faid  of  ihe  Scribes  and  rharifces  D  that  they 
 I iid  heavy  burthens  ,  and  grievous  to be  bom  ,  and  laid  them' 
 upon  meusfoulders  3  Matth.  23.  4.   That  is,  they  preflb 
 theftriftobfervanceof  the  law  upon  the  peoples  but 
 (faith  Chrifl)  they  themfelves  will  not  mvv?  them  iv/th 
 one  of  their  fingers.     They  will  not  touch  them  ,  much 
 IcfTe  will  they  goe  about  to  lay  them  on  their  owne 
 fhoulders :  falfe  brethren  are  for  the  moft  part  exactors 
 ot  thofe  things,  which  they  themfelves  moft  of  all  nc- 
 gleft.     And  fo  in  Acts  1  5. 10.     cihey  put  a  yoke  upon  the 
 necke  oftheDifciples  ,  which  they  nor  their  fathers  w:re  a- 
 ble  toheare:  and  this  the  Apofle  cals  a  tempting  of 'God^ 
 becaufe  if  they  were  circumcifed  according  to  the  law, 
 then  they  were  bound  to  keep  the  whole  law  ,  as  the 
 Apoftle  teftifies  in  Gal.  5.  3.    Now  feeing  Chrifl  bare 
 the  law  for  his  people^  it  would  be  a  tempt  ing  of  God, 
 
1 1 8  An  EXPOSITION  of        Chap.  I. 
 
 for  they  to  goe  about  to  undertake  itD  it  being  a  but- 
 then  too  heavy  for  them  to  beare.     Again  5  the  Apo- 
 ftle fpeaking  of&lfe  brethrcn3  faith  j  As  many  as  defire 
 to  make  a  fair  pew  in  the  flep  (  who  pretend  to  be  v«ry 
 zealous  and  forward  )  they  (  faith  he)  conjtrainyou  to  be 
 circumcifcd :  only  left  they  flwuld  fuffer  persecution  for  the 
 crofje  of  Chrift.     This  they  did  to  avoid  trouble  and 
 perfecution  ,  and  that  thereby  they  might  obtaine  the 
 favour  of  the  people,  in  that  they  were  conformable  to 
 the  cuftoms  of  the  law  $  hut  neither  they  themfelves  who 
 are  circumcifcd  (faith  the  Apoftle)  kelp  the  /<*«?:  fo that 
 notwithftandingthey  prefleaarnall  rices  and  ceremo- 
 nies upon  you  :  it  is  not  out  of  anyafFeftion  or  zeale 
 they  have  to  the  law,  but  to  get  the  praife  of  men,  and 
 favour  of  the  people :  fo  fakh  the  Apoftle  5  they  defire  to 
 have  yon  circumcifcd  3  that  thty  may  glory  inymrfefh  ■  Gal. 
 6. 1 25 1 5.  And  the  Apoftle  doth  reafon  it  out  with  the 
 Colojjians^  thus :  W  hcrefore  (  faith  hee)  if  yec  be  dead with 
 Chrift  from  ike  rudiments  of the  world  9  why,  as  though  li+ 
 «    ,   ,>      inngin  the  voorli f,are ye  fiibjeft  to  ordinances  3   Col.  2.  20. 
 g^Cfigni-    That  is3  whyareyeeburthened  or  enthralled  with  the 
 riethaswel  opinionsD  and  with  the  traditions  of  men  ?  youdobut 
 enthrall-      mancipate  and  enflave  your  confeiences.  in  fubje&ing 
 
 in£  of  our  *  .  •(.  _,.  .     3  >  o, 
 
 feives  to  of  them  to  humane  ordinances.     This  oppreliion  m 
 
 doOri.  ail  the  Saints  is  a  fpirituall  bondage ,  typified  by  the  M- 
 
 c'ereroon>  gyptian  bondage.    Pharaoh's  Task-mafters  were  cruell 
 
 M\  rires.  oppreflbrs  of  the  Jewes :  fo  are  all  fpirituall  Task-ma- 
 
 Nether  is  fters  3  which  would  compell  the  Saints  to  workein 
 
 ihc^wilh  their  Viny.ardsa  and  to  bear  the  heat  of  their  indigna- 
 
 Tires,  but  tion  and  wrafhD  which  is  more  then  the  heateand  bur- 
 
 tT*r  then  of  the  day. 
 
 meMsap-        2.  In  that  the  Church  is  called  the  Lords  vineyard, 
 
 pearcthby  and  thefalfe  Church^nd  falfe  members  are  in  oppo- 
 
 vtr,  22,23.  '  rr 
 
 fition 
 
Verf.  6.  Solomons  Song.  119 
 
 fition  to  the  Church  of  Chrifl,  called  the  vinyards. 
 
 Obferve  hence :  The  Church  is  the  Lords  husbandry. 
 Thus  Chrift  comparing  his  Church  to  a  vineyard,  cal- 
 leth  himfelfe  the  vine,  his  members  the  branches,  and 
 his  Father  the  Husbandman.    John  15.  1,  2.  I  am  the 
 vine^  and  my  Father  is  the  husbandman^  every  branch  in  me^ 
 &c.    By  this  kind  of  phrafevve  are  taught,  that  the 
 Saints  are  by  the  Father  fpiritually    ingraffed  into 
 Chrilt,  as  the  branch  in  the  Vine  rand  by  vertueof 
 their  implantation  in  him.  they  become  the  trees  of 
 righteoufncfie,  bearing  fruit  of  holineffe,  by  the  wor- 
 king of  his  Spirit  in  their  hearts  :  So  the  Lord  fpeak^ 
 in  jf  r.  2  .  21.  1  planted  thee  a  noble  vine.     The  Lord  had 
 taken  in  the  Nation  of  the  Jewes  from  the  world,  to 
 make  it  his  Vinyard?on  whom  he  had  beftowed  many 
 vinyard-mercies ,  as  we  may  fee  in  ija.  5.1,2.   My  be- 
 loved  (  Church  of  the  Jewes)  hath  a  vin;y*rd  in  a  very 
 fruit  full hili 'for ,  in  the  horn  ofthefonne  ofoyle  )  that  is,  in 
 a  rich  and  fat  foile  :  and  he  fenced it^  or,  made  a  wall  about      "pfc'p 
 it :  He  by  bis  power  defended  them  againft  their  ene-      P' 
 mies,  round  about  5  and  hegath.red  out  thejiones  thereof.   S*pjvxjn*\ 
 AsiftheLordhadfaid,  I  removed  thofe  enemies  of 
 yours  out  of  the  Land  ,  or  I  gave  you  meanes  to  cad 
 out  them  that  offend,  out  of  the  congregation  :  And 
 planted  it  with  the  choifeji  vine  5  or  Sore^  which  is  a  kind 
 of  the  beftand  mod  laudable  vine  of  all  :  And  I  built  a. 
 tower ,  and  alfo  made  a  wine  preffe  in  it.      A  tower  for 
 watch-men  to  look  to  the  Vineyard,  to  wit,  the  Pro- 
 phets, and  good  Kings :  and  a  Wine-prefs  to  preffe  the 
 grapes  of  the  Vineyard,  by  which  is  lignificd  tons 
 the  Temple,  where  they  offered  up  their  Sacrifices, 
 thebloodoftheSacrificebeingpowredout,  was  like 
 the  pieffingout  of  the  juice  of  the  grape.     Thus  the 
 
 Lord 
 
 vn. 
 
120  An  EXPOSITION  of       Chap,  it 
 
 Lord  fitly  refembleb  his  Church  to  a  vineyaid :  God 
 hath  like  an  excellent  Husbandman  enclofed  a  vine- 
 yard, and  fet  Chrift  as  the  vine,  in  whom  all  the  Saints 
 are  implanted}  and  by  the  fhining  fun  of  love,  and 
 the  Howing  forth  of  his  Spirit  as  water ,  he  makes  his 
 pleafant  vinyard  a  fruitfull  garden.,  where  he  delights 
 to  fee  his  own  pleafant  fruits. 
 
 But  my  owne  Vineyard  I  have  not  kept. 
 
 That  vineyard  which  was  given  me  in  truft,  and 
 committed  to  my  charge.  Henceobferve, 
 
 That  g  0  D  doth  intruji  his  Church  with  heazenly 
 treafures. 
 
 The  Church  calls  it  her  vineyard,  becaufe  the  Lord 
 didintruft  her  withthofe  heavenly  myfteries  which 
 (hee  was  made  to  partake  of.  Chrift  faith  to  his  Difci- 
 ples  ,  to  you  it  is  given  to  know  the  myfteries  of  the  King- 
 dome  of  heaven ,  but  not  unto  others.  Matt h.  13. 1 1.  And 
 faith  God,,  shall  I  hide  from  Abraham  my  counfell  ?  The 
 Lord  doth  intruft  his  people  with  precious  jewels, and 
 with  rich  treafures,  of  knowledge  and  revelation  of 
 his  grace  and  fpirit  :hee  puts  a  large  ftock  into  their 
 hands,  he  lends  them  talents,  he  makes  them  his  Stew- 
 ards of  all  his  Laws  and  Ordinances  :Hce  hath  given  his 
 law  unto  lacob ,  he  hath  not  dealt fo  with  every  nation  ,  Pf. 
 147.  20.  God  had  not  intrufted  any  other  Nation 
 with  his  Laws  and  Ordinances ,  as  he  did  them. 
 
 1 .  Note  5  That  it  is  d  great  cvill  to  be  negligent  in  thofe 
 things  wherewith  God  hath  betrufledus. 
 
 This  is  that  of  which  the  Church  complains  of  here, 
 
 and  one  of  the  reafons  which  fhee  giveth  of  her  black- 
 
 nefle,  my  owne  vinyard  I  have  not  kept.     This  is  verified 
 
 -  lil  him  that  received  a  talent,  and  hid  it  in  the  earth,  Mat. 
 
 25 
 
Verf.  6,  Solomons  %  121 
 
 25  .  18.  28.  To  be  negligent  in  the  Lordrtruft,  ibtobe 
 like  the  unjuft  Steward,  fpok  en  of  in  Lklfy  16.1.  which 
 wafted  his  Majkrs goods  5  but  his  Lord  called  him  to  an 
 account.  Now  when  we  fhall  leave  Chrift  to  follow 
 Antichrift,  when  we  leave  God  for  man,  when  we  leave 
 Divine  Ordinances  for  humane  Traditions:  when  we 
 leave  the  fubftance  of  ChriiVs  will,  and  follow  the  emp- 
 ty hulke  of  mans  fancie :  we  greatly  difhonour  God 
 and  Chrift,  we  give  away  Chrifts  honour  to  man  3  we 
 fet  man  in  Chrifts  Throne  D  now  there  is  no  greater  e- 
 villthen  to  lift  up  the  Creature,  and  deprcfle  the  Cre- 
 ator. 
 
 Thirdly,  in  that  the  Church  brings  her  negleftasa 
 caufe  of  her  blacknefle,  Obferve. 
 
 lh.it  the  cv  11  of  Jin  isfeen  in  the  evilleffetls  that  it  brings 
 forth.     Here  we  fee  the  evill  of  neglefti  cr  pfGpds 
 truft,  in  t he  Churches  blacknefle.     We  m;.  \      :  the  e- 
 vill  of  uutruitfullnefle  in  JJa.  5.2.  8c  5.6.  lio,lxedfor 
 Grapes  (faith  God  )  and  it  brought  forth  wild  Grapes : 
 But  what  is  the  effeft  ?  I  will  telly  on  (  faith  God  )  what 
 1  will  doe  with  my  Vineyard^  I  will  take  away  the  hedge  tlfefe* 
 of  and  it  pall  be  eaten  ///?,  and  I  iv/:!bret!{c  downe  the  wall 
 thereof  and  it  pall  be  troden  downe:  and  I  will  lay  it  w.r^ 
 and  it  fhall  not  be  pruned  nor  digged^  but  there  Jhall  come  up 
 Briars  and  7  homes  :  and  I  will  alfo  command  the  clouds  that 
 theyrainenoraineuponit.      Here  is  nothing  but  black- 
 nefle and  deformity,  and  we  have  a  complaint  of  the 
 Church  tothispurpofe,  in  Lam.  1.18.  The  Lord  is  righ- 
 teous^ but  1  have  finned  again fl  his  C  om  man  dement :  but 
 what  is  the  effect?  Behold^  is  there  any  for  row  li!{c  to  ?;.-. 
 forrow  ?  my  Virgins  and  my  young  men  are  gone  into  cap  ivi- 
 ty.     And  in  Verf.  1 7.  lion  fpreadeth  her  hands 9  and  there 
 is  none  to  comfort  her*      We  might  read  their  (in  in  their 
 
 R  punifh- 
 
J77  AnEXVOSlT  ION  of         Chap,  t, 
 
 punifhment  5  and  foGod  may  juftly  let  his  people  be 
 oppreffed  by  their  opprefRurs,  when  they  fiift  yeild 
 unto  them  in  matters  of  worfhip  and  fervice. 
 
 Laftly,in  that  the  falfe  Church  and  falfe  members  are 
 called  a  Vineyard,  as  well  as  the  true  Church  and  mem- 
 bers, 
 
 Obferve, 
 
 That  thofe  Enemies  and  falfe  Brethren  that  affijS  the 
 Churchy  they  will  come  as  near  the  Saints  in  outward  forme 
 and  worftip,  as  pojfible  they  can.  And  in  this  refpeft  the 
 falfe  Church  is  called  a  Vineyard,  as  well  as  the  true. 
 And  fo  they  that  ferveE^/,  will  offer  Sacrifice,  as  well 
 as  they  that  fervethe  Lord.  Balaam  went  to  meetthe 
 Lord  as  well  as  the  true  Prophets  5  Antichrift  fits  in 
 the  Temple  of  the  Lord,  as  well  as  Chrift  fits  upon  his 
 Throne.  Hence  it  is,  the  Lord  reprehended  the  people 
 ofIfraelt  that  they  and  their  Kings  had  fet  their  thre- 
 fholds  by  Gods  threfholds,  and  their  Pofts  by  Gods 
 Pofts,Ez,e£.  43. 8.  As  God  hath  his  threfholds,  fo  man 
 hath  his  thresholds  alfo  :  and  man  fetshis  threfholds 
 by  Gods  threfholds,  that  he  may  take  hold  of  a  forme, 
 fgmething  like  the  wayes  of  God,  thatfo  bemayfhel- 
 ter  himfelfe  under  it,  whilft  he  doth  mifchiefe  to.the> 
 Saints. 
 
 VERS, 
 
Verf.7>  8oiomoNs%.  122 
 
 VERS.  7,8. 
 
 tell  me  (0  thou  whom  my  foul  lovcth}  where  thou  fed- 
 ejl0  wherethou  makeft  thy  flockj  to  reft  at  Noone  :  for  why 
 Jfjould  I  be  as  one  that  tnrneth  ajide  by  the  flocks  of  thy 
 Companions. 
 
 if  thon  kporveft  not  (  0  thoufairefl  among  women)  goe  thy 
 way  forth  by  the  foot-fteps  of  the  Flocks  and  feed  thy  Kids 
 bejide  the  shepfcards  Tents. 
 
 THe  Church  having  removed}  thofe  Objeftions 
 which  might  have  been  made  again  ft  her,  fliee 
 now  returneth  unto  her  beloved,  and  makes  a  third  ie- 
 queft  unto  him,  for  dire&ion  in  refpeft  of  the  difpenfa- 
 tions  of Chrift's  Kingdome  hereon  Earth,  thatfo  fhee 
 may  no  longer  be  led  out  of  the  waybyfalfe  Brethren, 
 but  may  be  direfted  in  the  way  of  his  worfhip^  and 
 that  (hee  may  be  under  Chrifts  government  onely,  and 
 injoy  his  Ordinances,be  fill'd  more  with  divine  know- 
 ledge, and  have  more  power  to  refift  temptations,  and 
 the  like. 
 
 In  thefe  two  Verfes  we  have, 
 Firft,  the  Churches  requeft  unto  Chrift  her  beloved. 
 Verf.  7. 
 
 Secondly.  Chrifts  anfwer  unto  the  requeft  of  the 
 Church.  Verf.  8. 
 
 In  Verf.  7.  we  have, 
 Firft,  the  Churches  requeft  unto  Chrift,   Tell  me 5 
 &c. 
 
 Secondly  a  reafon  of  her  requeft,  For  whyfould  I  be  as 
 *ne  that  tnrneth  afide,  &c. 
 
 In  the  Churches  requeft  obfervc, 
 
 K  7.  Firth 
 
7  124  jin  EXP  OS  IT  J  OtI  of  Chap.  i. 
 
 pirft3  the  amiable  and  fweet  forme  of  words  Ihee  u- 
 ftth3  Otkou  whom  my foul loveth. 
 
 Secondly,  the  matter  it  felfeof  herrequeft,  and  this 
 is  delivered  in  two  things. 
 
 Firft,  her  defire  to  know  of  Chrift  the  place  of  his 
 feeding.  Tell  me  where  thou  feedeft. 
 
 Secondly  to  know  the  place  of  lying  downe  and  reft 
 in  the  heat  of  the  day,  even  when  the  Sun  was  come  to 
 the  Meridionall  point.  Where  thou  makefl  thy  flocks  to  reft 
 at  Nocne. 
 
 Secondly,  we  have  the  reafon  of  the  Churches  re- 
 queftp  and  that  is  by  way  of  interrogation^!  the  more 
 pathetic;!!  exprxfting. 
 
 Firft,  of  -  he  worthinefle  of  her  Beloved. 
 
 Secondly,  of  her  fin  cere  affeftion  toward  him,  ac- 
 counting it  an  unrcafonable  thing  to  depart  from  him. 
 lor  {  faithfheej)  why  jhouldlbe  as  one  that  turneth  ajide 
 by  the  flocks  of  thy  Companions. 
 
 Tdlme  (Othouivhommyfoulloveth)  &c. 
 
 ^n         Tell  me  )  or faw,  declare  unto  me^  the  word  (Signifies  to 
 Goramnnde  declare  a  thing  before  hand,  fo  itisufedin  rfal.,%8.  18. 
 hiphil.        Iwl\i  declare  mine  iniquity  :  David  declareth  before  hand3 
 ri^H;     that  he  will  declare  his  iniquity.  And  in  Zech.y.  12. 
 SX'    ZvenToday  ("faith  the  Lord)  doe  I  declare  that  I  ivill  ren- 
 der double  unto  thee.    That  is,  I  doe  before  declare  what  I 
 A2lcefory   will  dee  for  thee.    Alfothe  wordfignifies  to  (hew  or 
 amJjiesJux  declare  very  plainly  with  words  and  geftures,  and  with 
 pftfuiypyn-  fignesofthebody,  to  declare  with  certainty  andmoft 
 directly.     And  laftly,  it  fignifiesto  (hew  by  example, 
 or  going  before:  as  a  Captaine  or  Conductor  doth  de- 
 cl  are  his  mind  unto  his  Souldiers3by  going  before  theni, 
 and  fo  (hewing  of  them  what  they  ihould  doe.      So  the 
 
 fum 
 
Verf 7.  Solomons  Song.  1 2 5 
 
 fum  of  the  Churches  requeft,  is  thus  much,  Tellme^  O 
 thou  great  Shepheard^  where  thou  feedeft  thy  flock,  for 
 lam  ignorant  of  the  place  where,  and  the  time  when  ! 
 thou  feedeft:,  direftmc,  goe  before  me  to  the  place  of 
 feeding,  and  repaft. 
 Hence  Obferve, 
 
 Firft,  7  hat  it  is  no  cajie  thing  to  find  out  the  way  of  thrift. 
 The  place  is  not  always  ea fie  to  be  found  where  Chriffc 
 walks,  for  faith  Chrift,  Many  will  fiiljly  fay D  lo  here  is 
 Chrift,  or  J*  there  isChrift9  Mark.  12.21.  Sometimes  the 
 Church  is  driven  into  the  WildernefTe,  Rev.  12.  14. 
 Sometimes  Chrift  hideth  his  face3  as  in  £<?>/£.  5.  5.  now 
 byreafon  ofallthofe  fad  occurences  of  the  Church,  in 
 refpefi:  of  Perfecution ,  Temptation  ,  Darkencfle  , 
 and  fometimes  the  Sun  of  righteoufneflfe  withdraw- 
 ing his  light,  the  Church  isfartofcek  in  the  things  of 
 Chrift. 
 
 Secondly  Obferve, 
 
 The  Gkmrh  being  ignorant  her  felfe  of  Chrift  s  rcayes^  cloth 
 dill  1 gently  and  earnejily feel{e  unto  him  for  direction.     T  hus 
 we  are  commanded,  Seeks  the  Lord  and  his  flrength^  feel{C 
 his  face  continudly^  Pfal.  105. 4.  The  Saints  are  descri- 
 bed to  be  fuch  as  feek  after  God.  ihis  is  the  Generation  of 
 thfffe  thatfeekc  him^  Pfal.  24.  6.    And  let  all  thofe  thatfeeke 
 thee  rejoyce^  Pfal.  40. 1 6.     Wicked  men  are  defcribed  to 
 hz  (xxchzsfeckc  not  after  God^Vh\.  52.2.  8c  Pfal.  14.  2. 
 And  thus  Mofes  tells  the  people  of  Ifrael,De^.  12.  5. 
 Vnto  the  place  which  the  Lord  your  God  ft  all  choofe  out  of  all 
 your  tribes^  to  put  his  name  there ■   even  unto  his  Habitation 
 fljall  yec  fecke,  and  thither  ft  alt  thou  come.  They  were  to 
 feeke  the  very  place  that  God  had  chofen.  and  come 
 ^hither, 
 
 OThou 
 
126  An  E  XP  OS  IT  ION  of       Chap.i 
 
 0  thou  whom  tnyfouk  lovetk. 
 
 Here  we  have  the  amiable,lovely,piercing  form  ofthe 
 
 Churches  requeft5wherein  fhee  exprefTbh  the  Chara3er 
 
 SHK    °r  Print  of  her  fouls  affeftion  toward  her  Beloved.  The 
 
 hmavitdi-  Hebrew _word^6^  fignifies  a  vehement  and  ardent 
 
 maxidt  no-  loye3fo  as  to  perfue  and  feeke  after  the  thing  beloved  : 
 
 ■:tam  yerbwi  So  it  is  ufed  in  P/atj,^.  7.  Thou  lovejl  righteoufnejje :  that 
 
 g^4i  is3  Chrift  did  earrTeffly  purfueand  follow  after  righte- 
 
 "^^jfe^oufnefle,  and  he  did3  as  it  were  acquiefce3or  reft  well 
 
 vehement    pleafed  in  righteoufneffe ,  he  did  take  great  delight 
 
 teatiquid      m  ir* 
 
 tenerum  fy  My  fotlk. 
 
 afeftione 
 
 fitifdiiigens      The  foule  is  put  for  all  the  faculties  of  nature,  and 
 
 jufthiam,    for  the  uniting  of  all  the  affections,  whereby  they  goe 
 
 Ifphm  %  f°rth  moft  ftrongly.  .  Like  unto  this  is  the  longing  ofthe 
 
 acqmefcit    Jcule^  Gen.  58.  8.  It  is  called  the  knit-ting  of  we fouk9  i 
 
 TfrtS  Sam*  l8'  *■  The  ^HhtH  of  the  foulc^  Ift.42. 1.  And 
 
 quhur  Tm-  the  waiting  of  lhefbHle,¥(a\.  33.  20.  And  the  rejoycing  of 
 
 vetusmPfthefettle^Vfal*  35.9.  So  that  this  periphrafis  is'of  great- 
 
 45*  7'       er  force  then  if  fhee  had  faid3  0  my  beloved.  So  that  by  it 
 
 is  meant  her  unfeigned  and  ardent  love,  with  a  longing 
 
 defiretb  enjoy  fellowfhip  with  Chrift.     The  foule  is 
 
 here  by  a  ^nechdoche  put  for  all  the  Affe&ions  of  the 
 
 foule. 
 
 Hence  Obferv^ 
 Firft3  A  Chrifiians  love  to  chrift^  it  is  a  colleSive  or 
 united  love.  Chriftians  love  Chrift  with  their  whole 
 foule  and  ftrength$  with  all  their  affeftions,  arid  all 
 their  affeftions  together.  As  all  the  Rivers  run  into 
 the  Sea3  and  meet  in  one  Ocean  .•  fo  all  a  Chriftians  af- 
 fections (  however  divided  and  branched  out  to  other 
 
 things) 
 
 & 
 
V  erf.  7.  Solomons  Song.  1 27 
 
 things)  meet  in  Chrift,  as  in  a  Fountaine.  Chriftis 
 as  the  Centerand  reding  place  of  all -the  affeftionsof 
 the  Saints. 
 
 Secondly  Obferve., 
 7ke  love  of  the  Saints  towards  Chriji  is  a  hot  vehement. an d 
 an  ardent  love     The  Saints  burne  in  their  love  towards 
 Chrift;  nil  their  attentions  are  (as  it  were)  fetonfire, 
 by  the  flames  of  his  love,  kindling  and  enflaming  or 
 their  hearts.     When  we  bring  our  hearts  to  the  lire  of 
 Chriffs  love,  they  muft  needs  wax  hot  within  us.     U- 
 nited  lovemuft  needs  be  very  ftrongjike  unto  the  Sun-  • 
 beams  when  they  arecontra&edand  meet  in  a  Burning- 
 glaffe,  arc  of  great  force  and  ftrength  5  fuch  are  the  af- 
 fections of  the  Saints  unto  Chrift. 
 
 Where ihoufeedeft^  where  thou  make  ft  thy  floats 
 to  reft  at  Noone. 
 
 Here  we  have  the  fubftance  or  matter  of  the  Church-  - 
 e9  Petition:  fheedefiresto  know  the  place3 
 
 1.  Of  feeding, 
 
 2.  Oflyingdowne. 
 
 Feedeft^)  In  theOriginall  it  isD  Where  or  how  thou  wilt 
 feed:  Th&tis,  where  thou  ait  wont  continually  to  feed 
 thyflocke.  The  word  Flocl^bdng  omitted  in  the  Oiigi- 
 nallD  is  fupplied,  as  is  ufuall  in  Scripture  ;  asinCiv/.  29. 
 7.  Water  ye  the  Sheep  ^  andgoe  and  feed:  that  is^feed  the  flocks 
 
 The  word  (teed)  comprehendeth  all  the  duties  of  Pa- 
 ftor or Shepheard  ;  asfeeding^gtiidingsgoyprmng^ndde-  Fafr^f 
 fendmg  the  flock.  Hence  it  is  Kings  are  faid  to  feed  their  cfrefapafci, 
 people,  in  which  refpect  they  have  the  title  of  She-  ^f^-? 
 pheardsD  as  in  Tftal.  78.71,72.  Itewdwastakeaby  the  ce^vh  bo» 
 Lord  from  the  Sheep  folds  Dfrom  following  t jje  Ews  great  with  ,;: 
 yeung^  and  Ik  brought  him  to  feed c Jacob  his  people^  and  ffrai  I  JJ^-T  K 
 
 his 
 
*28  AnEXVOSlTlONof         Chap,  i 
 
 in  Vn{2     h*s  ™hmtancz.     Kence  it  is,  Chrift  is  called  theshepheard 
 fmZfo  i  re-    of  ouY fonts  , 1  Pet .  7 . i 5 . 
 
 ^■^  Therefore  it  is  that  the  Church  defireth  to  be  fo  gui- 
 um.pennur  ded  and  directed  by  Chrift  to  the  place  of  his  feeding, 
 emmtranfi  that  fhee  might  be  fed  of  his  heavenly  food,  and  be  re- 
 t™0pre  fl'e^ed  by  drinking  the  water  of  life.-  fhee  defireth  to 
 fttbjejtorum  know  where.,  or  how  Chrift  feeds  alone  by  himfelfei, 
 tranftwe"  TeVvnere  h^  feeds  hfi;fioci  ( oppofed  to  the  flocks  of 
 cumovibus  his  companions  )  fhee  defires  not  onely  Chrifts  feeding 
 attribuhur,  and  guiding  her,  but  alio  to  feed  with  his  Lambs,  with 
 lusfeip™'  his  Sheep,  that  fo  fhee  and  they  maybe  mutually  re* 
 pafcentibuf.  frefhed  one  of  another. 
 
 i\  iv ecus  in 
 
 ihou  makeft  to  ra7* 
 
 Mi 
 
 aibtrelfu'-  The  word  (reft)  in  the  Originall  fignifies  to  lye 
 cumbere.  downe,  becaufe  we  take  our  reft  by  lying  downe.  To 
 fowbum  ^efire  repa*ft3  and  to  defire  reft  after  repaft,k  i  s  agreeable 
 Eng.  Rab^  to  nature,  as  firftto  eat,  and  foto  reft  after  meat :  fothat 
 becbeaus  after  the  heavenly  Banquet  of  foirituall  dainties.,  fliee 
 tJTQ  much  may  rummateand  chew  the  cud,  as  it  were,  by  lniritu- 
 givenco      all  meditation,  fuch  Beafts  asunder  the  Law  did  chew 
 
 lye  down  l^e  cuc^  anc*  Part  ^  ^0°^e  were  accounted  cleane,  Lev. 
 Eft  atcum-  n.  3-  So  the  cleane  fculedoth  ruminate  upon  the  fpi- 
 toe  vela*  rkuall  food  by  which  Chrift  refreiheth  it.  But  the  reft 
 tifoilnfT-  Jiere?  *s  meant  chiefly  of  that  reft  and  fafety  fhee  defireth 
 ,4m  ofChrift,inrefpeftof  perfecution  and  trouble,  as  ap- 
 pears by  the  next  words. 
 
 ?nenta 
 ruminant 
 pofi  paftum 
 
 *2. 
 
 This  is  meant  of  the  heat  of  the  da)',  the  mid-day  is 
 called  ZeharajjW)  and  it  is  put  in  the  duall  number,  be- 
 caufe it  divldeth  the  day  into  two  equall  parts^  and  con- 
 
 taineth 
 
Verf  7  Solomons  Song.  i :  9 
 
 tainetha  part  oftheforenoon,    and  n  part  ofthearter- 
 noone^  the  medium  or  middle  part  is  a  diftance  or  Lu r,'reu 
 fpace between  both,  when  the  Sun  is  come  to  the  Me-  Vnde. 
 iidionall  pointy  by  which   means  it  fendeth  forth  a  Mmia, 
 mod  fcorching  and  burning  heat.      N.w  this  mud:  quiadiemm 
 needs  be  meant  ofthe  icorching  and  binning  he*tof  %£J$? 
 Perfecution,  tribulation,  andafHiftion,  which  is  figu-  ditfrgmi- 
 redout  by  the  heat  ofthe  Sun,  in  Mat.  13.  6.  21.   This  nahtds^me* 
 
 being  an  unfeparable  companion  with  the  Gofpell,  as  ™£™*Jt 
 
 ven  at  noon-day,  when  the  fcorching  beams  thereof,  Buxcni 
 doe  cad  the  greateft  heat  and  extremity.  Lex- 
 
 Now  from  the  matter  ofthe  Churches  iequeft  unto 
 Chrifr,Obferve, 
 
 Firft,  That  Chrift  is  a  moftcompleat  fpirituall Shepheard^ 
 feeding ,  guiding^  governing^  and  directing  h/jfltc^.  The 
 Scripture  doth  often  afcribe  the  title  of  shepheard  unto 
 God,  and  unto  Chrift,  as  in  PfaL  80.  2.  Heare  0  shepheard 
 ofljraeL  And  Chrift  is  the Shepheard of our fouls^  1  Pet. 
 2.  25.  And  faith  he3I a/n the  good Shepheard^  John  10.11. 
 Chrift  hath  all  the  properties  of  a  good  .Shepruard,  and 
 they  arefuch  as  thefe. 
 
 Firft,  a  good  Shepheard  is  carefull  to  feed  his  Flock  : 
 fo  is  Chrift  ai>  carefull,  and  much  more  then  any  earth- 
 ly Shepheard  can  be  to  feed  his  people.  The  Lord  is  my 
 Shepheard  or  feeder^ faith  tJavid^  and  what  is  theeffccT? 
 Why  faith  he,  Ifoall  not  want ;  he  will  feed  me  plenti- 
 fully and  abundantly,  fo  that  Ifhall  want  nothing.  So 
 in  Tfa.  40.  it.  He  pall  feed  his  Floch^iike  a  shepheard. 
 Chrift  doth  excellently  feed  his  Heck. 
 
 Firft\  Plentifully,  with  abundance,  with  the  great- 
 
 S  eft 
 
igo  4n  EXPOSITION  of         Chap,  v 
 
 eft  variety  of  all  good  things :  thus  the  Lord  did  pro- 
 inife  to  feed  his  people  in  Ezel{.  34. 14.  I  will  feed  them 
 in  a  good  pa ft ure ,  and  upon  the  high  Mount aims  of  ifrael 
 pall  their  fold  be  :  there  Jl) all  they  lie  in  a  good  fold,  and  in  a 
 fat  paflure  pa//  they  feed  upon  the  Mountaincs  of  ifrael. 
 There  is  a  redundancy  and  an  overflowing  good  in 
 Chrift,  fo  that  when  he  gives  any  good  thing  he  gives 
 abundance  of  it  5  if  he  give  life,  peace,  joy,  or  any  re- 
 frefhment,  he  doth  not  give  a  fcanty  meafure  of  it :  but 
 hefilleththe  empty  foule  with  good  things  :  Chrift 
 is  both  able  and  willing  to  doe  for  us,  far*  more  abundant- 
 ly then  roe  are  able  to  ashg  or  thinks,  Ephef.  3.  20. 
 
 Secondly  ,  Chrift  doth  not  onely  feed  his  people 
 with  plenty,  butalfo  with  the  choiceftfood,  hedoth 
 extraft  the  very  quintifcence  of  all  good  things  for 
 them.  He  makes  a  feaft  of  fat  things,  and  the  marrow  of 
 fatne/fe,  and  Wine  on  the  Lees  well  refined,  Ifa.  25.  6.  For 
 fuch  preferveth  the  ftrength,  and  doth  moft  of  all  re- 
 frefh  nature :  So  Chrifts  comforts  are  the  beft  comforts, 
 his  joy  the  beft  joy,  his  peace  the  beft  peace,  his  Spirit 
 the  beft  Spirit :  Chrift  doth  not  feed  his  people  with 
 courfediet,  but  with  the  beft  and  the  moft  daintieftof 
 heavenly  food. 
 
 Thirdly,  Chrift  feeds  his  people  with  the  moft  fuit- 
 able  food  5  he  feeds  them  according  to  their  appetites 
 and  defires,  according  to  their  neceffity  or  need  :  he 
 hath  ftrong  meat  for  ftrongmen,  andmilke  for  Babes, 
 heanfwereth  all  our  wants,  and  that  with  the  greateft 
 fufficiency^  he  is  made  unto  us  Wifdomc  in  refpe&of 
 our  toWyjrighteoufneJfc  andfanfftfi 'cation  in  refpeft  of  our 
 guilt  and  pollution,  Redemption  in  refpeft  of  our  mife- 
 ry  and  bondage.  Hence  it  is,  David  faith,  I  pall  not 
 want :  fo  long  as  the  Lord  is  my  feeder,!  (hall  not  want 
 
 any 
 
Verf. 7.  Solomons  Song.  151 
 
 any  thing  that  is  good  or  fuitable  forme.  As  earthly 
 appetites  are  fatisfied  with  earthly  food,  to  are  the 
 heavenly  appetites  of  the  Saints  filled  by  Chrift  of  all 
 heavenly  food  :  for  of  the  like  nature  as  the  appetite 
 is3muftthefoodbe5  earthly  food  will  fatisfieanatu- 
 rail  appetite,  and  heavenly  food  will  fatisfie  the  hea- 
 venly appetite,  and  no  other:  now  Chrift  feeds  the 
 heavenly  appetites  of  his  Saints  with  that  heavenly 
 Matmah}  that  bread  which  came  do wne  from  heaven  5 
 and  gives  them  to  drink  of  the  waters  of  his  heavenly 
 Sanftuary,  which  flows  from  him,  as  from  the  Spring 
 of  living  waters,  feeding  and  refreshing  their  fpirituafl 
 defires  and  longings,with  heavenly  food. 
 
 Fourthly,Chrilt  feeds  his  people  even  to  Saturation 
 CasI  may  fay;he  gives  them  a  full  meal  of  his  fpirituall 
 dainties  5  according  to  this  is  the  charge  in  Song  5. 1. 
 Drinke  abundantly  ^  0  my  friends:  the  more  they  drink, 
 the  more  wellcome  they  are 5  they  may  be  drunken 
 and  never  the  wTorfc,  neither  any  way  diftempered  by 
 it,  but  the  more  they  di  inke,  the  more  earned:  are  t hei  r 
 defires  after  it,  as  being  fatisfied  and  yet  never  fatisfied, 
 they  are  fatisfied  in  the  injoyment  of  it,  but  they  think 
 they  never  have  enough  of  it.  Hence  it  is  that  Chrift 
 faith  in  "John  4. 13.  VI  hofoever  drinks  cjthc  water  that  I 
 pall  give  himjttell  never  thirji  more.  Tha  t  is,  he  flial  1  n  e- 
 verthirft  with  an  inordinate  third:  after  fin,  or  earthly 
 things,  his  lufifull  defires  are  quenched  with  this  fpiri- 
 tuall water :  but  (faith  Chrift)  The  water  that  I  pall  give 
 /;;#/,  fhall  be  in  him  a  well  of  water ^  fpringing  up  unto  everla- 
 flinghfe.  That  is,  this  fpirituall  water  fhall  not  onely 
 refrefh  and  comfort  the  weary  f» >ule  whereby  it  is  fatif- 
 fiedinthe  prefeno.  of  Chrift,  but  it  fhall  as  the  water 
 of  the  Sanftuary^  abound  and  increafc  more  and  more  5 
 
 S   2  It 
 
133  An  EXP  OS  IT  10  N r  of  Chap,  i . 
 
 it  (hall  ihcreafe  with  alltheincreafings  of  God.  Thus 
 Chrift  as  an  everlafting  Spring  of  living  waters,  will 
 continually  iflue  out  his  ftreams  into  the  hearts  of  his 
 peopl  e,  whereby  they  (hall  be  fed  unto  the  full.  Thus 
 Chrift  as  a  good  Shepheard  feeds  his  flock. 
 
 Secondly,  Chrift  (^  a  good  Shepheard  J  doth  reft 
 and  refrefh  his  people:  hence  the  Church  doth  here 
 defire  to  know  the  place  of  his  refts  of  his  lying  downe, 
 that  fohe  might  not  onely  feed  her,  but  (fas  it  were) 
 refrefh  her  after  meat.  Chrift  doth  refrefh^  and  make 
 his  people  to  reft  by  his  prcfence,  by  his  Spirit,  by  his 
 promife^andby  his  power  and  ftrength,  making  them 
 fit  fecurely  under  his  protection.  T  he  Prophet  David 
 bringeth  in  this  refrcfhingas  a  thing  which  the  Lord 
 added  to  his  feeding,  Pfal.  Z%.  5.  ihouhajt  prepared  my 
 Table^&zc.  Andthouhaji anointed  my  head with.Oik.  That 
 is,  thou  doeft  not  onely  feed  me  abundantly  in  fupply- 
 ing  me  with  all  good  things,  but  thou  anomtejl  my  head 
 with  Oile,  or  thou  maksft  fat  my  head  with  Oile^  towit,  by 
 ?CH  powring  it  forth  upon  me :  wherein  the  Prophet  allu- 
 pinguef**'  deth  to  thofe  hot  countries.>becaufe  it  was  a  ufe  among 
 8wfkit  them  to  wellcome  and  cheare  their  guefts  with  pow- 
 ring out  precious  fweetOils  upon  their  heads.  And. 
 this  is  that  which  the  Lord  promifes  to  his  flock,befides 
 the  feeding  of  them,  I  will  caufe  than  to  lye  downe ^  faith 
 the  Lord,  tzel{.  34. 15.  That  is,  I  will  refrefh  and  com- 
 fort them,  I  will  give  them  reft  and  peace,  whereby 
 their  hearts  fhall  be  comforted. 
 
 Againe,  Chrift  will  not  onely  caufe  his  people  to  lye 
 downe  and  reft,  and  to  take  their  repaft,  but  he  will 
 caufe  them  to  lye  downe  at  noou-day ;  namely,  in  the 
 greateft  heat  ofperfecution.  Hence  An>/^concludeth, 
 'Ihough  I  walk?  in  the  valley  oftfafiaddow  of  death.     That 
 
Verf.7.  Solomons  Song. 
 
 is,  though  I  walke  in  the  midft  of  temptations  aud 
 troubles,  whereis  nothing  but  fears  a  id  mifery,  fet 
 (  faith  he)  /  mil feare  none  /#,  But  why?  Becaufe/.6>// 
 with  thy  thy  Rod  and  Staffe  docfl  comfort  me.  That  is,  if  I 
 goeoutoftheway,  and  To  fall  into  great  danger,  thou 
 wilt  fwcetly  bring  me  home  and  fecurc  me.  Itiso- 
 therwife  with  the  hireling  For  (faith  Chrift:  )  when 
 he  feet  h  the  Wolfe  camming^  hekaveth  the  Jimp anjjieeth, 
 and  the  H  olfe  catchcth  them^  and  fcattereth  them^  John  to. 
 12.  Hirelings  andfalfe  Shepheards  will  not  (land  by 
 their  flocks  in  imminent  dangers :  but  Chrift  will  fave 
 and  protect  his  flock  in  the  midft  of  fears  and  dangers  : 
 and  by  the  rod  of  his  power  he  will  governe,  rule,  and 
 proteft  his  people  in  the  grcateft  extremities. 
 
 Thirdly,  Chrift  doth  lead,  guid,  and  dircft  his  flock, 
 fo  faith  David^  he  like  a  good  Shepheard  kackth  mebe- 
 fide  the fid! waters^  or  the  waters  of  reft,  Pfal.  23.  2..    That 
 is, he dorh  comfortably guideme to  thofe  cahii  waters, 
 fuch  as  give  reft  and  refreshing  ;  and  in  Verf.  5.    He  re- 
 turneth  my  foule  that  was  going  aftray  and  wandring 
 from  him.      And  he  leadeth  me  in  the  paths  of  righteouf- 
 nejje:  hefweetly  guideth  me  in  holy  paths,  but  not  for 
 any  merrit  in  me,  but  for  his  name  fake.     And  in  Pfal. 
 8c.  2.  Tbmleadeji  Jofeph  likeaflocke.     And  the  Lord  is 
 faid  to  lead  his  people  in  the  Wildernefle  like  a  flocke^ 
 by  thehandofMofes  andofAaron^  Pfal.  77.  20.      T  hat  is, 
 thou  didft  lead  them  through  the  red  Sea,  and  through 
 the  Wildernefle  by  the  hand  of  Mofes^  even  as  a  Nurfe 
 leadeth  her  Child  by  the  hand,  becaufe  of  it's  weak-  ^J}\ ' 
 neffe^  fothouleadfc  them  with  all  tenderneffe  andle-  dHX;tdeduKr 
 nity,  with  all  mtekneflfe  and  gentlcnefle.     And  fo  the  u&mmodi 
 word  Le^intheforcnamed  place,  Pfal.  23.  2.  i'ignifieth  ^'V 
 zx\eafiefoftz gentle  leading^  with  fuftaining  of  infirmity*  Lex. 
 
 as 
 
134  An  EXPOSITION  of        Chap.  I 
 
 as  when  a  Mother  leads  her  Child.  Thus  Jacob  is  faid 
 to  drive  his  Cattle  foftly  leaft  they  fhould  over-heat 
 them,Ge#.  33. 14.  Hence  we  may  note 
 
 Fourthly,  that  Chrift  doth  tenderly  beare  and  com- 
 panionate his  flock,  and  he  dothTeftore  and  make  up 
 that  which  is  broken  or  defedive.  So  the  Lord  faith  in 
 Ezel{.  34.  14.  I  will  bind  np  that  which  is  broken,  and 
 Jlrengthen  that  which  is  fich^  And  fo  in  Tfi.  4. 10.  Ha 
 will  not  onely  feed  his  jlocke  like  a  shepheard,  but  he  will 
 gather,  the  Lambs  with  his  armes,  and  carry  them  in  his  bo- 
 fome.  He  hath  a  tender  care  over  them,  that  thofe  weak 
 Chriftian  s,  who  as  Lambs  are  unable  to  walke  by  them- 
 felves,  he  will  carry  them  (as  it  were)  in  his  bofome, 
 and  in  his  armes,  that  none  of  them  might  be  loft  or  pe- 
 rifh.  And  in  that  he  faith  he  will  carry  them  in  his  bo- 
 fome$  he  alludeth  to  the  cuftome  of  the  High-prieft 
 under  the  Law,  who  was  to  bear  the  names  of  the  Chil- 
 dren of  IJrael  in  his  Peftorall  or  Rreft-plate  upon  his 
 heart,  which  was  to  figure  out  unto  us,  the  tender  love 
 and  pity  that  Chrift  bears  unto  his  people,  comforting 
 the  comfortleiTe3  reftoring  fuchas  are  out  of  joynt,  fo 
 that  all  is  mercy,  love  and  fweetneffethat  comes  from 
 Chrift.  Full  to  thispurpofe  is  that  in  J/i.  63.9.  In  all 
 their  ajf iff  ion  he  was  aff  iff  ed,  and  the  Angellofhis  prejence 
 favedthem :  i?i  his  love  and  in  his  pity  he  redeemed  them, 
 and  he  bare  them,  and  carried  them  all  the  days  of  old.  The 
 place  may  be  read  interrogatively,  thus,  Was  he  not  af- 
 fiiffed?  &c.  That  is,  did  he  not  take  to  heart  the  wrongs 
 done  to  his  people  in  ^gypt  ?  Was  not  Chrift,  the  An- 
 gel! of  Gods  prefence  their  Saviour  and  Conduftour?  Did 
 he  not  beare  them,  as  a  tender  Mother  doth  her  young 
 Child  ?  Did  he  not  carry  them  as  the  Eagle  doth  her  brood, 
 with  fuch  care  thatfhee  her  felfe  may  not  hurt  them, 
 
 and 
 
y  erf.  7.  Solomons  Song.  1 3  5 
 
 andatfuch  a  height  as  others  may  not  reach  them  to 
 doe  them  any  wrong? 
 
 Now  in  that  the  Church  doth  introduce  Chrift  as  a 
 Shepheard,  and  her  felf  as  Sheep,  it  holds  forth  unto  us 
 thefeObfervations. 
 
 Firft,  1  hat  thofe  Sheep  of  Chrift  arc  apt  to  goe  aft  ray  and 
 wander  from  Chrift.  As  Mofis,  David f,  Solomon,  Peter  :  all 
 thefe  had  their  ftraglings  from  Chrift:  So  far  as  we  are 
 led  by  the  flefh  we  are  as  Sheep  going  aftray. 
 
 Secondly,  The  Saint*  deftre  therefore  to  be  dirctied  by 
 Chrift  and  are  willing  to  fab  mi  t  them  [elves  to  be  ordered  by 
 him.lt  is  from  Chrift  the  Saints  defire  to  have  direction. 
 
 Firft,for  that  fweet  and  heavenly  food  of  their  fouls } 
 for  the  Saints  know  there  is  but  one  true  Shepheard., 
 and  therefore  they  feek  after  him  alone,  expe&ing  no 
 wholfome  food  unleffe  it  come  from  Chrift. 
 
 Secondly,  the  Saints  doe  not  onely  defire  the  food  of 
 Chrift,  rejecting  all  the  do&rines  of  men  5  but  alio  to  be 
 refrefhed  by  him  in  the  hotteft  Perfecutions.  It  was  the 
 manner  of  the  Shepheards  in  thofe  hot  Countries  to 
 drive  their  Sheep  in  the  heat  of  the  day  unto  a  place  of 
 fhaddow  where  they  might  lye  downe  and  refrefti 
 themfelves  in  the  time  of  the  parching  heat.  So  the 
 fum  of  the  Churches  defire  is,  that  Chrift  would  refrcflx 
 and  comfort  her  in  the  hotteft  calamities  and  perfecuti- 
 ons, even  when  Tyrants  doe  rage,  and  when  all  the 
 World  is  in  a  flame  5  that  then  fhee  might  lie  down  and 
 refrefh  her  felfe  under  his  fhaddow  and  protection. 
 Hence  it  is  that  the  Saints  rejoyce  in  tribulations  and 
 affliftions,K0/;/.  5.  3.  And  when  they  have  trouble  in 
 the  world  they  have  peace  in  Chrift,  John  16.  33.  So 
 that  the  Church  is  not  folicitous  how  to  fhun  or  avoid 
 trouble,  but  onely  (heedefires  to  (lie  unto  Chrift,  that 
 
 he 
 
13-6  An  E  X  P  0  s  I  T  I  o  N  of       Chap,  i 
 
 he  may  refre(hher,andcaufeherto  lyedowneinpeace, 
 even  in  the  midft  of  extreame  dangers. 
 
 Thirdly,  the  Saints  defire  not  onely  to  be  fed  and  to 
 be  refrefhed  by  Chrift:,  but  alfo  to  reft  and  feed  with 
 the  flock  of  Chrift.  So  the  Church  here  defires  to  know- 
 where  Chrift  feedeth,  and  where  he  maketh  his  flock  to 
 reft.  Saints  defire  to  feed  with  Saints,  and  to  lie  down 
 with  Saints,  and  to  have  communion  onely  with  Saints, 
 they  defire  that  the  precious  may  be  feperated  from  the 
 vile,jfcr.  5. 19.  and  that  their  feeding  may  not  be  with 
 ravenous  VVolves  and  Tigers,  but  with  theharmlefle, 
 innocent,  and  peaceable  Lambs  of  Chrift. 
 
 Fourthly,the  Saints  defire  fuch  food  &  fuch  refrefhing 
 as  is  heavenly  and  divine  5  they  looke  above  the  crea- 
 ture, and  above  themfelves,  and  depend  upon  Chrift 
 for  heauenly  food,  and  for  fpirituall  reft,  knowing  that 
 nothing  can  fecure  them  but  a  divine  protection  .•  all 
 the  fhelters  and  poops  that  the  creature  can  afford  us 
 are  but  like  Jonah's  Gowrd^  or  fome  fuch  poor  fhaddow, 
 that  cannot  (belter  us  in  a  fiery  ftormeof  perfecution. 
 We  may  obtaine  reft  and  quietnefle  under  Chrifts 
 fhaddow  in  evill  times,  but  not  under  any  (haddows  of 
 ourowne. 
 
 Nowfolloweth  the  Churches  Reafon. 
 
 Whyjbould  I  be  as  one  that  turneth  afide  by  thejiockj 
 of  thy  Companions. 
 
 We  have  her  reafon  by  way  of  interrogation,  for  the 
 more  patheticall  expreffing, 
 
 Firft,  Of  her  Beloveds  deferts  and  worthinefle,  as  if 
 fhefhouldhavefaid  5  Why  fhould  I  turne  afide  from 
 fuch  a  Heavenly  and  gracious  Shepheard,  and  turne  to 
 Wolves  and  Tigers?   Whylhouldl  leave  heavenly 
 
 doftrines 
 
Vrerf.  7.  Solomons  Song.  137 
 
 doftrines  for  humane  traditions  :  Why  fhould  I  leave 
 him  by  whom  I  have  been  refrefhed  and  comforted,  to 
 follow  ftrangers  whom  I  know  not?  Why  fhould  I 
 tvirne  afidc  to  honour  the  creature  and  negleft  the  Cre- 
 ator? 
 
 Secondly,  fhee  expreiTeth  her  owne  fincerity  of  af- 
 fe&ion  towards  Chrift,  and  fothe  fravneof  her  words 
 muftrun  thus:  why  fhould  I  wander  through  igno- 
 rance and  blindnefTe  from  thee  whom  Hove  and  de- 
 light to  honourDand  to  follow  after  thofe  that  are  ene- 
 mies to  thee?  Why  fhould  I  honour  them  by  difho- 
 nouringofthee?  Why  fhould  Iferve  whom  I  would 
 not,  and  negleft  thee  whom  I  defire  to  ferve.  And 
 thus  the  Church  exprefleth  how  worthy  Chrift  is  to  be 
 honoured,  and  how  fincere  her  affections  are  towards 
 him3defiring  to  honour  him  onely. 
 
 Whyfiould  I  be  like,  &c. 
 
 It  may  be  well  Tranflated,   IVhyflwnld  I  be  as  one  that      -^tf 
 pitcheth  orfpreadeth  his  lent  by  the  flocks  of  thy  Companions.  ObveUvih 
 For  the  word  that  is  here  Tranflated  (  Turm  aflde  )  fig-  d^abfcll'- 
 nifies  to  put  on  Garments  or  to  cover  ones  felfe,  as  it  dkifme- 
 were  :  fo  they  covered  their  Tent?,  and  they  were  as  a  ***'»  ™r 
 hiding  place  unto  them  that  ufedto  fojournein  them*^,S 
 Junius  renders  it  thus,    For  rvhyfiould  I  be  as  fpread/ng  of  dew  tento-  j 
 Jents  with  the  flocks  of  thy  Companions.     That  lg,  I  would  7^efJ^J0. 
 not  be  converfant  with  them  that  are  falfe  Shepheards,  rum  tuarm 
 or  take  up  my  abode  with  thofe  who  prefumeto  joyne  Jun^« 
 themfelves  with  Chrift  in  rule  arid  authority. 
 
 Or  this  covering  may  be  with  a  Vaile,  and  fothe  Qufioper- 
 Greeksufe  to  render  the  fignification  of  the  Hebrew  ?  £*vrf- 
 \v0rd5  and  fo  it  may  fignifie,  either,  fnu^™ 
 
 Firft, herforrowand  griefe,  as  Mourners  ufe  toco- 
 
 T  •   cr 
 
1 38  JnEXTOSlTlONof        Chap.  1. 
 
 ver  their  faces,  &c/<.  24. 17.  where  it  is  faid,  lorbeare  to 
 cry,  and  bind  the  tire  of  thine  head  upon  thee.  That  is,  (hew 
 no  figne  of  mourning  at  all  5  towit,  by  going  bare- 
 headed, Lcvit.  10.  6.  or  by  going  bare-footed,  2  Sam. 
 15.  30.  or  covering  of  the  face,  Lcvit.  13.  45.  for  all 
 thefe  were  fignes  of  forrow  and  mourning ;  or, 
 
 Thirdly,  her  unchaftity  and  difhonefty,  as  Thamar 
 was  taken  for  an  Harlot,  becaufe  {he  had  covered  her 
 felfe>  Gen.  38. 14.  5.  having  put  off  her  widdows  Gar- 
 ments, or  thofe  Garments  which  were  fignes  of  gravity, 
 or  mournings  fhe  veiled  her  fdfe,  as  one  that  would 
 cover  her  lightnefle  and  unchaftity.  Now  according  to 
 this  Interpretation  the  fence  may  run  thus,  Why 
 fhould  I  be  as  one  that  covereth  her  felfe,  as  one  that  is 
 light  and  unchaft,  and  that  followeth  ftrangers,  as  Har- 
 lots ufe  to  doe  ?  why  fhould  I  be  as  one  that  fhamefully 
 leaveth  her  Hufband,  to  follow  after  Strangers?   or 
 why  (hould  I  be  as  one  that  muft  cover  my  felfe  with 
 lhaddows  and  pretences,  pretending  to  be  for  Chrift^ 
 and  yet  tume  afide  to  his  Companions. 
 
 Or  laftly,  why  fhould  Ibeasone  thatturneth  afide, 
 that  is,  into  falfe  ways,  to  be  feduced  by  falfe  Teachers, 
 and  fuc-h  as  would  lead  me  out  of  the  way  3  oi  fuch  the 
 ApoftlefpeaksofFinG^/.  1.  5,  6.   Imarvaile  (faithhej 
 that  you  arcfojoone  removed  from  him  that  jailed  yon  into 
 the  grace  of  Chr/Ji,  unto  another  G  of  pell,  which  (faith  he) 
 is  not  another,  but  there  are  fome  that  trouble  you,  andvoould 
 pervert  the  Gofpcllofchr/fi.     Here  the  Apoftle  ufeth  the 
 prefent  Tenfe,  ^T*.-itoi-,  to  intimate  thus  much,  that 
 they  were  not  already  moved,  but  were  in  danger  of  be- 
 ing removed  by  talfe  Apoftles  and  Teachers.     So  ac- 
 cording to  this  Interpretation  the  fence  runs  thus,  why 
 fhould  I  be  as  one.  that  is  feduced  and  milled  by  falfe 
 
 Shepheards 
 
Verf.  7.  Solomons  Song.  15^ 
 
 Shepheards  and  Paftors,  feing  thou  art  my  paftoror 
 Shepheard,whatadifhonouris  it  that  I  fhould  be  lead 
 and  dire&ed  by  them  that  will  lead  me  out  of  the  right 
 way,  and  make  me  follow  their  flocks } 
 
 By  the  flocks  of 'thy Companion?. 
 
 Thew7ord  Ctteder  here  Tranflated  Flocks^  fignifieth  Ordtnavi^ 
 
 both  an  Herd  and  a  Flock?,  Jccli.  18.  And  the  word  fig-  jSJS 
 
 nifieth  to  order,  difpofe,  or  injirncJ  Souldiersin  military  mtmmlh 
 
 difciflitu%  to  put  them  orderly  in  Rank  and  File,in  Bat-  Urem  Bux 
 
 taile  array,  or  in  an  orderly  pofture,  fo  the  word  is  ufed  VndYver* 
 
 in  1  Chron.  12.  38.  fo  that  it  is  meant  here  of  thofe  flecks  fom.irw 
 
 or  companions  that  are  led  and  ordered  byfalfe  Tea-  f/'*'^ 
 
 chers  that  are  inftrutted  of  them,  even  as  Souldiersare  flock  cr  C 
 
 taught  by  their  Commanders.  he^  is' 
 
 °        J  ordered  & 
 
 Of  thy  companions.  bjSffi1* 
 
 The  word  Tranflated  Companions  (ignifiesto  confoci-  ^WaSa 
 ate  or  to  conjoyne  ones  felfe  to  another.   Sothefalfe      1DP 
 Prophets,  Apoftles,  and  Teachers  didconjoine  them-  f™{^!£'1 
 felvestoChrift,  they  put  themfelves  as  it  were,  ine-  fuh. 
 quail  authority  with  him,  to  command,  to  governe,and  VnJe  nJ>' 
 to  direft  their  flocks,  evenas  Chriftdidhis.     The  He-  55" 
 brew  word  ChoberoiChabar,  is  Tranflated  a  Charmer,  <k/ij.' 
 £>e*tf.  18. 11.   becaufe  by  forcery  they  aflociate  them- 
 felves with  theDevill,  and  have  communion  with  fa- 
 miliar fpirits.  So  here,  falfe  Teachers  they  aflociate 
 themfelves  with  Chrifr,  they  will  be,  as  it  were  copart- 
 ners with  Chrift,in  matter  of  government  and  aut  hori- 
 ty :  :f  Chrift  command  the  Confcience,  fo  will  they,  it 
 Chrift  make  Laws,  they  will  doe  the  fame  5  and  fo  they 
 are  not  unfitly  called  Chiifts  companion*,  not  becaufe 
 of  their  dignity,  but  of  ufurpation. 
 
 T  2  Now 
 
i4o  An  EXPOSITION  of        Chap./. 
 
 Now  if  we  take  this  turning  afide^  for  her  covering  or 
 hiding  of  her  felfe. 
 Hence  Obferve, 
 
 Firft,  That  to  leave  Chriji,  and  to  follow  Strangers'  in 
 matters  of  divine  worfcip  is  Jl)amef nil idolatry.  Therefore 
 it  is  that  the  Lord  faith,  he  will  make  the  wickedmffe  of 
 the  whoredomes  oj  Judah  to  be  dif covered^  Ezek.  23.  29. 
 That  is,  as  if  the  Lord  had  faid,  I  will  unveile  and  dif- 
 cover  thy  nakedneffe,  towit,  thy  (hamefull  forfaking  of 
 God  to  ferve  Idolls. 
 
 Secondly,  if  we  take  the  covering  for  pitching  of  her 
 Tent,  with  feducers  and  falfe  fheep :  Obferve,  That 
 true  Chriftians  have  great  care  and  circumfpeBion^  that  they 
 joyne  not  themfelves  unto  falfe  Teachers.  The  faithfull  de- 
 fire  to  worfhip  God  aright,in  fpirit  and  in  truth,  jW#4? 
 andtherefore  dare  not  joine  themfelves  with  Idolaters 
 or  falfe  Chrifts  s,  fucb  as  feek  to  betray  their  fouls. 
 
 Thirdly,  if  we  take  her  turning  afide  into  danger.- 
 Obferve,  That  it  is  a  very  dangerous  thing  to  follow  falfe 
 Teachers^  or  to  joine  with  falfe  Congregations.  They  are 
 fuchas  come  under  covering*  and  falfe  prete&s,  and 
 Chiift  tells  us,  that  they  are  rending  wolves  in  (heeps 
 cloathing,^*.  7. 1$.  they  have  an  externall  habite  of 
 fimplicity  and  humility,  but  inwardly  they  teareand 
 devoure. 
 
 Fourthly,  from  the  title  given  to  thofe  falfe  Teach- 
 ers: Obferve,  1  hat  falfe  Teachers  are  Vfurpers  of  Chrtji's 
 prerogative.  Hence  they  are  called  his  companions  and 
 fellows,becaufethey  (hare  with  Chriftin  hisGovern- 
 ment/and  Lordfhip,  not  by  his  appointment,  but  by 
 ufurpation:  neither  are  they  companions  indeed,  for 
 they  are  not  called  foin  refpeftof  any  dignity  or  ho- 
 nour that  belongs  unto  them,  but  rather  to  give  us  to 
 
 take 
 
Verf. 8.  Solomons  Song.  i ^Y 
 
 take  notice,  what  proud  infolent  ufiirpers  they  be,  who 
 thusjoinethemfelves  with  Chrift  in  point  of  Govern- 
 ment^ for  ChrW  alone  is  CafutccclcJU,  the  chicfe  head 
 and  Shepheard  of  his  Church,  theonely  Teacher  fent 
 from  God:  hereferves  the  headfhipand  royalty  over 
 his  people  as  peculiar  to  himfelfe  5  he  alone  carries  the 
 Government  upon  his  ovvne  (houlders,  Tfa.  9.  6.  hea- 
 lone  hath  foveraigne  power  and  authority  in  ruling  o- 
 ver  his  Church:  he  alone  hath  the  fupremacyof  Go- 
 vernment, and  is  Commander  inchitfc,  as  I may  fay / 
 he  alone  can  command,  forbid,  permit,  reward,  puniflr, 
 doejuftice,andreprefle  all  diforder,  which  authority 
 he  hath  as  Mediator  received  from  his  Father :  he  is  the 
 great  Monarch  and  King  over  his  Church  5  andthere  is 
 not  any  that  hath  fuch  foveraignty  and  rule  befides 
 him.     Now  hence  it  1  s,  that  all  fuch  as  fet  up  a  devifed 
 worfhip  and  doctrine  of  their  owne,  that  undertake  to 
 make  and  eftablifh  Laws  to  rule  and  fway  the  Con- 
 fcience:   fuch  I  fay,  advance  themfelves,  even  to  be 
 Ch rifts  companions,  fitch  a  companion  is  the  Pope,  for 
 one  of  the  chiefeftoi  all  Babylon's  Merchandize  are  the 
 fouls  of  ntcn^Ktv.  18. 13.  by  her  inventions  fhee  hath 
 made  Merchandize  ofthe  fouls,  anddomineer'd  over, 
 the  Confciences  of  men.     Epifcopacy  in  all  places  hath 
 trodden  in  the  fame  path,  and  fo  all  men  whatfoever, 
 that  (hall  frame  a  K  eligion  of  their  owne,  andimpofeit 
 on  the  Confciences  of  men,  they  doe  joine  themfelves 
 in  cquall  authority  with  Chrift.     There  are  many  u- 
 furpations  in  this  kind,  but  never  tollerated  by  Chrift  : 
 neither  is  there  any  in  the  world  that  can  command  the 
 Confciencein  matters  meerly  divine  befides  him. 
 
 Verf 
 
2^  ^n  EXPOSITION  of        Chap.  r. 
 
 Verf.  8,  If  thou  know  not  (0  thou  fairefi  among 
 women  )  goe  thy  way  forth  by  the  footjleps 
 of  the  flocks,  and  feed  thy  Kids  befiete  the 
 Shepheards  Tents. 
 
 In  thefe  words  we  have  Chrifts  anfwer  unto  his 
 Spoufe-,  wherein  is  contained  his  ready  offering  him- 
 felfe  to  imbrace,  comfort,  and  inftrufl:  her.  f  n  the  for- 
 mer part  of  the  Chapter  we  had  the  Biide  feeking  after 
 her  wel-Beloved :  now  in  the  fecond  part  we  fhall  hear 
 what  anfwer  Chrift makes  unto  her. 
 In  Chrift's  anfwer  obferve. 
 
 Firft,  his  fuppofition,  If  thou  know  not^  or  his  aflump- 
 i  ion  , for aj much  a jj  or  fang  t  hou  knoivejl  not.  ■ 
 
 Secondly,  his  compellation,  or  fweet  forme  andman- 
 ner  of  Speech,  O  thou  fairefi  among  women. 
 
 Thirdly,  his  dire&ion  unto  her,  and  that  is  two  fold3 
 Chrift  direfteth  her, 
 
 Firft,  where  fhe  (hould  walke.  Go  thy  way  forth  by  the 
 footjleps  ofthyjioc/{C. 
 
 Secondly,  where  [he  {hould  feed,  And  feed  thy  Kids  be- 
 sides the  shepheards  Tents. 
 
 If  thou  knowefh  not^  &c. 
 
 \£Z?H         'thefe  words  are  Tranflated  by  way  of  fuppofition, 
 
 dum.fiquan-  as  appears  by  the  particle  (If)  in  the  entrance  of  them3 
 
 do,  fcin>    but  I  think  they  are  not  (imply  conditional!,  for  then 
 
 mSuM  Chrift  would  feem  to  reprove  or  check  his  Spoufe  for 
 
 her  ignorance,  which  I  can  fcarce  think  to  be  fo.      But 
 
 rather  I  take  the  words  to  be  an  afliimption  of  Chrift,ta- 
 
 king  the  Church  at  her  word,  for  in  the  former  Verie 
 
 fhee pleaded  ignorance,  and  herein  this  Verfe  Chrift 
 
 doth  grant  the  truth  of  what  (he  faid:  and  fo  the 
 
 words 
 
Ver£  8.  Solomons  song.  1  /,3 
 
 words  may  run  thus^  Forafmuch  as^  or  Jemg that  thou 
 Inorceflnot.  As  in  N*vrb.  22.  2C.  If  the  men  he  com?  to  call   Q$**h\ 
 fjEeff.'  that  is3  forafmuch  at  the)  are  come.    The  words  arc    J^.'   .io 
 riorefull  in  the  Originally  then  they  are  in  theTranfla-   Jmaurcu- 
 tion  3  and  they  rvn  thus3  Forafmuch  as  thoukrtorv.jt  not   ccr-,c- 
 /ir  thj/felfc,  or  f<?  thy  jelfc.     Wherein  there  is  a  plconafme^ 
 orfullnefleof  Speech^  the  more  aptly  to  (Ignifie  the  ig- 
 norance which  the  Church  had  inherfelfc^  upon  ac- 
 knowledgment whereof,  Chrift  doth  direct  her  what  to 
 doe  in  the  cafe. 
 
 Orthewordsmay  imply  the  formeof  a  Reafon,  Be-   ?*"**!* 
 ^thouknoYPeflnot^fkc.  Chrift  doth  undertake  todi-   %- \  J !f 
 reft  her3  becaufe  (he  is  ignorant:and  cannot  find  out  the  Awrfi 
 true  way  of  woifhip  without  hh  help.  hff: 
 
 fed  pro  faniiularathnali,  ut  aliquar.de  epud tamos ft jn qvia  aedfv-  F '  ■<-  iiiQeit.  i8:  • 
 Knorvefi  not. 
 
 The  word  in  the  Originall   fignifics  properly  the 
 knowledgeofthemindD  and  of  the  underftanding}  fo 
 it  is  taken  hi  i  Chron.  12.32.  And  the  men  thai  had  under    c^nn:r'  J 
 fiandwgof  the  times.  That  is3  the  men  that  can  readily   ^SSfe 
 obferve  the  times,  that  can  underftand  when  matters  of  fr.'fafc 
 moment  were  fitted:  to  be  done.     And  it  is  applied  to  ****& 
 than  that  WSkjUfnUmMmfdome^  Dan.  r.4.    That  is,  £££ 
 ofa  ready  underftanding  :  alfo  the  word  notethto^zr   **'>  &*& 
 with  refpecl  and  afffcftion,  a s  in  Eifltf.  1 .  8.    Tj&re  arof  a   £'  r- 
 K*£  f  &»t  W  *<*  jf^;//.     Thar  is,  that  did  not  rcfpecl   i2i   I 
 ov\ove]ofeph.     And  in  ffo//  2.  8.  For  fine  did  not  hjioro    &  imeVe' 
 tlithe^avehtrCerneandWm:^z.  That  is,  (he  did  not    buS* 
 regard  or  take  notice,  that  I  gave  hrr  Corne,  dv. 
 
 Againe,  it  notes  regard  or  care5  as  in  Prov.  1 2/10.  A 
 right, :o«s  mm  regardeth  the  lift  ofhsBeaf.  That  is  he 
 doth  regard  and  care  for  the  Beaftthat  doth  him  kr- 
 
 vice. 
 
144  An  E  X?  0  S  IT  ION  of       Chap.  U 
 
 vice.    Laftly,  the  word  imports  a  knowledge  with  ap- 
 probation and  good  liking  :  fo  it  is  ufed  in  PfaL  i.  6. 
 ihe  Lord  knoweth  the  way  of  the  righteous.    That  is,  he  fo 
 knows  it,  as  to  approve  and  like  of  it :  So  then,  the 
 words  import  thus  much,   as  if  Chrift  fhould  anfwer 
 thus :  Yorafmuch  as^  or  bccaufe  thou  knowefinotto  thyfelfe0 
 being  altogether  unable  to  direff  thy  felfe:  and  whereas  thon 
 hjtoivM  not  with  a  good  undcrfianding^  nor  with  that  affecti- 
 on care  and  approbatim  as  thouonghteftto  havedone^  there- 
 fore get  thee  forth ^  See. 
 Hence  Obferve, 
 Firft,    'That  the  faith full  Servants  and  Saints  of  Chrift 
 walke  m  much  bhndneffe  and  ignorance.    Hence  it  was  the 
 Church  called  unto  Median  for  dire&ion  in  the  former 
 Verfe,  and  here  Chrift  doth  aflume  and  take  up  her 
 words  by  way  of  grant,  Seingthouknow jinot^Scc.  Shee 
 had  been  drawne  afide  by  falfe  Prophets,  andbyfalfe 
 Brethren,  who  had  challenged  to  themfelves  the  name 
 cftiue  Prophets,  and  true  Churches,  by  which  meanes 
 the  Saints  and  true  Sheep  of  Chrift,  had  been  very 
 much  darkned  in  their  knowledge  and  underftanding, 
 that  they  did  not  know  which  way  to  turne  themfelves, 
 being  always  in  danger  of  joyning  themfelves  to  falfe 
 Churches,  namely,  to  the  Hocks  of  thrift's  companions. 
 This  ignorance  of  the  Saints  is  demonftrated,  in  that 
 the  Lord  appointed  a  peculiar  Sacrifice  for  the  igno- 
 rance of  the  Prieji's,  of  the  Magiflratcs^  and  of  the  People  } 
 V\y&    Levit.  4»  The  word  Shegagah,  there  ufed  for  Ignorance, 
 fignifies  to  goe  afrray^ovw  erre  out  of  the  right  way, 
 through  ignorance  or  forgetfullnefle,  unadvifedly  to  be 
 fiyfonuA.    drawne  away  and  deceived.    Hence  it  is  that  the  Apo- 
 Euaium-     ftle  calleth  fuch  fins  in  Heb.  9.  7.  dyton^raf,  Errours*done* 
 of  ignorance:  fo  the  word  fignifieth  any  fin  which  pro- 
 ceeded 
 
 ErravJty  a 
 berravh,  o 
 lerrav'u. 
 
Verf.  8.  Solomons  Song.  145 
 
 ceedeth  from  ignorance  and  errour.  So  that  thefeer- 
 rours  or  ignorances  were  fuch  fins  as  did  flow  from  the 
 errour  of  the  mind,  or  of  the  affeftion  ,  when  the  mLd, 
 judgement,  will,  and  affections  are  led  alide,  through 
 negligence  or  want  of  carc^  not  thinking  of  the  heyni- 
 oufneiTe  of  he  fin  before  it  be  committed:  fuch  was 
 the  Churches  fin  here,  fhee  wandered  from  Chrift 
 through  the  ignorance  of  her  undcrftandin^  oruna- 
 warsaud  unwittingly  before  fr.e  was  aw  are,  thee  was 
 drawne:  Whom  her  Beloved  toturne  afide  with  his 
 compr.L  Heiu  ^  the  Apoftle  faith,  fuch  areto  be 
 
 rtjt'-rediv.ii.  !^  f^ini oj ,>.»:c ktisJje^GdX.  6.  I.  Obfervethe 
 ApoiUes  exprdlion,  If  any  be  overtaken  with  a  fault.  The  v^Kap 
 word  in  the  Original]  Signifies  to  be  taken  before  he  is  G*"« 
 aware.as  onethat  is  .urprized  or  fetupon  on  a  fudddn.  J^ 
 Lefidesthis3  wehavethn  Apofrlcs  teftimony,  wherein 
 he  te  lleth  us,  that  we  fee  but  through  a  glajje  darkely^  or  m 
 ariddle^  1  Cor.  u.  12.  That  \s0  the  greatefl  fight  we 
 have  of  Chrift  here.,  at  the  beftit  is  but  a  dark,  and  ae- 
 nigmaticall  fight;  and  faith  he,  we  kporv  but  in  fart : 
 our  knowledge  is  imperfect  as  well  as  our  fight.  Thus 
 Agitr  complaineth  of  himfelfe,  faying,  Surely  I  am  more 
 bruitijh  then  any  man^  and  have  not  the  underfianding  of  a 
 man  5  Inevcr  learned  wifdome^  nor  have  the  knowledge  of 
 the  holy^  Prov.  30.  2,  3.  That  is,  I  am  more  foolifh  then 
 an  ordinary  man,  I  have  nut  obtained  to  any  great 
 knowledge  of  holy  and  heavenly  things.  And  the  A- 
 poftle  labours  to  take  men  from  all  felf-confidence  in 
 this  refpeft.  And  if  any  man  (faith  he)  th'inketh  that  he 
 knows  any  things  he  fywweth  nothmgyet^as  he  ought  to  knot*, 
 I  Cor.  8.  2.  That  is,  he  that  hath  an  opinion  that  his 
 knowledge  is  perfeft,  knows  nothing  at  all.  But  Chrifc 
 doth  not  upbraid  the  Church  with  her  ignorance,  but 
 
 U  is 
 
146  An  EXPOSITION  of        Chap.  1. 
 
 is  ready  to  imbrace  and  inftruft  her.     Hence  Obferve, 
 
 Secondly,  'lhatChritt  takes  not  advantage  from  the fins , 
 or  from  the  ignorance  of  his  people  to  upbraid  them,  but  doth 
 rather  help  them  again fi  their  infirmities.  The  Church  had 
 many  deformities  and  failings  fhee  had  obfervedmens 
 traditions,  and  negle&ed  thole  things  which  Chrift  had 
 given  her  in  truft,  ftiee  was  ignorant  of  the  wayes  of 
 Chrift.  and  yet  Chrift  deals  very  tenderly  andfweetly 
 with  her,   Seing  thou  kpoweji  not,  &c.  Chrift  is  fo  far 
 from  cafting  off  his  people  for  weakneffe,  that  he  de- 
 lights in  helping  and  fuftaining  his  people  undertheir 
 infirmities.     H  hen  lam  weake  then  lam  ftrong  ,  faith  the 
 Apoftle.  And  Chrift  himfelf  hath  commanded  us,that  we 
 receive  him  that  k  weake  in  the  faith ,  &  not  to  caft  him  off 
 from  our  fellowfhip  and  fociety$  furely  then  he  will 
 not  caft  off  his  people  for  their  weakneffe  and  igno- 
 iance,  neither  will  he  any  way  negleft  them  for  fome  . 
 failings.    Chrift  doth  beare  with  the  infirmities  of  his 
 people,  in  relation  to  his  Office  of  Prieft-hood  5  fo  faith 
 the  Author  to  the  Hebrews^  Chap.  2. 17, 18.   Wherefore  in 
 allthmgs  it  behoved  him  to  be  made  like  unto  his  brethren, 
 that  he  might  be  a  mercijull  and  faithful!  High-priejl  in 
 things  pertaining  to  God,  to  make  reconciliation  for  the  fins 
 of  the  peoplt :  for  in   that  he  himfelfe  hath  fafflered,  being 
 tempted, he  is  able  tofuccour  them  that  be  tempted.    That  is, 
 Chrift  was  like  to  his  Brethren  inallthings3  finexcep- 
 tfd,to  the  end  he  mrght  be  a  faithfull  High-prieft  5  ne- 
 ver to  negleft  his  people  at  any  time,  but  in  all  their 
 flips  and  overfightsto  fhew  them  mercy  :  and  hence  it 
 is,  he  hath  taken  our  weaknefles  upon  him,  as  a  pledge, 
 to  teftifie  and  affure  us,  that  he  will  both  pity  and  help 
 us.    ,  Now  in  that  the  Apoftle  faith,  He  being  tempted,  is 
 able  tofuccour  them  that  are  tempted :    He  doth  not  mean, 
 
 that 
 
 J 
 
Verf.  8.  Solomons^.  147 
 
 that  Chi ift  received  any  ability  byhi«  temptatations  \ 
 but  he  would  affure  us  thereby,  thatChrift  is  willing 
 tofuccour  us  under  temptation,  as  one  that  hath  un- 
 dergone temptations  himfelfe. 
 
 Now  thetruth  of  this  appears  yet  more  in  thefol- 
 lowing  words,  wherein  we  have  a  fweet  compellation^ 
 or  ravifaing  forme  of  words. 
 
 0  thou  fair  eft  among  women. 
 
 Chrift  doth  here  commend  the  excellent  and  furpaf- 
 fing  beauty  of  his  Church,  notwithftanding  all  her  de- 
 formities and  blacknefle  fpoken  of  before.  She  was 
 deformed  and  black  in  the  eyes  of  the  world,  and  alfo 
 in  her  owneapprehenfion,  but  faire  and  beautifull  in 
 Chrift's  eye  5  and  fhee  was  not  onely  of  fome  meane  or 
 ordinary  beauty,  but  the  faireft  among  women. 
 
 The  Hebrew  J<tphet0  faire,  ftgnifies  faire  or  beautifully 
 not  onely  in  refpeft  of  colour  and  complexion,  but  alfo 
 in  a  jnft  fymmetry  or  proportion  of  parts:  for  buth 
 fairnefle  of  complexion,  and  proportion  of  members,  ( 
 
 makes  the  moftcompleat  beauty.     The  word  doth  al-  putfmm 
 fo  import  fuch  a  beauty  asattrafteth  love,  and  draweth  tfe,venu- 
 approbation  or  good  liking.     Sometimes  the  word  is  whit!'*' 
 ufed  in  a  double  forme,  toincreafe  the  fignificationof 
 it  3  and  then  it  fignifies  the  mod  tranfeendent  and  ve- 
 ry excellent  beauty.-  fo  it  is  ufed  concerning  ChriftD  HJ^Y 
 ihou  art  fairer  then  the  Children  ofmen^  Pfal.  45.  2.    That 
 is,  thou  art  much  fairer  then  all  the  Sons  oiAclam :   this 
 fairnefle  is  not  onely  meant  of  the  body,  but  of  the 
 mind  and  oftheunderftanding  :  fuch  beauty  is  called, 
 iht  beauty  of  mfdome^  Eiek.  28.  7.  This  beauty  cohfi- 
 fteth  in  wifdom  and  holineffe,  it  is  the  beauty  of  all  fpi- 
 rituall  graces  of  the  Saints,  as  faith:  love,  patience,  hu- 
 ll 2  milky, 
 
148  =  AnEXV  OS  IT  ION  of  Chap.  i0 
 
 milky,  d>c.  it  is  not  an  outward  beauty  ofthebody3 
 but  an  inward  be?uty  of  the  foulc. 
 
 The  word  iirnorteth  (  as  I  hinted  before  J)  fuch 
 beauty  as  attr.dttth  love  and  approbation  3  for  the 
 farfie  word  is  attributed  fometimetoCattell,  Qtnef.'igti:. 
 2.  Sometime  to  Trees,  jfer.  1 1. 16.  And  to  all  the  works 
 oFGods  hands^Ecclef.2. 1  r«  So  that  it  is  applied  to  fuch 
 things  as  doth  draw  and  win  theaffe&lons  of  man  :  yet 
 Chrift  addeth  to  this  beauty  by  faying, 
 
 Ihefairejl  among  women. 
 
 The  moft  comely  beauty  is  ufually  fet  forth  by  wo- 
 men, asftrength  and  valour  is  fet  forth  by  men  ;  and 
 when  he  faith.  Fairc  among  women^  he  meaneth  more 
 fairethen  other  women,  or,  the  faireft  of  woman-kind  : 
 tYiUS  Mary  the  Mother  of  Chrift  is  called,  Elejfcd  among 
 rcqmen^  Luke  1.  28.  That  is,  more  blefled  then  other 
 women  :  fothe  Lyon  is  faid  to  bejirong  among  Beajh^ 
 Prov.  30,  3c.  That is,theftrongeft  among Beafts.  "Now 
 the  meaning  muft  needs  be  thus,  that  the  Church  is  far 
 more  excelling  in  all  fpirituall  beauty ,  beyond  all 
 earthly  and  temporall  beauty,  however  fhee  feemeth 
 black  in  her  owne  eyes  (as  all  the  Saints  are  privy  to 
 their  own  deformities )  and  however  others  doe  con- 
 temne  her,  efteeming  her  to  be  void  of  beauty$  yet  un- 
 to Chrift  fhee  feemeth  to  be  moft  faire.  There  are  ma- 
 ny in  the  world  that  have  a  ihewof  externall  beauty, 
 and  are  adorned  with  many  externall  Ornaments  .•  but 
 their  beauty  in  the  eyesoi  Meffiah,  is  nothing  compa- 
 rable to  the  beauty  of  the  Saints,  who  indeed  are  bafe 
 and  contemptible  to  carnall  view  5  but  yet  by  their  fpi~ 
 rituall  beauty  and  Ornaments  they  excell  them  all  5 
 Hence  it  is  Chrift  calleth  the  Church  thfairefi  among 
 wamn*.  .  Now 
 
Verf.8.  Solomons  s**g.  149 
 
 Now  from  this  infinuating  fweet  compellation  of 
 Chiifttel  11  Church,  Obferve, 
 
 Firffe,  1/j  .»»  £?*/?/  ^//?  *w«  //>--  ajfeSims  of  his  Saints^  by 
 fivcet  infrntationr.  He  doth  (as  it  were)  infinuateand 
 get  into  our  affections  before  we  are  aware.  Hence  it  is, 
 thatheufeth  fuch  fwect  termes  of  relation  to  his  peo- 
 ple^ &$Lpve9  Dove,  undejijed^  Sfoufe,  Brethren^  Children  0 
 friend^  bonnes ,  and  the  like:  all  to  infinuatc  and  get 
 within  their  hearts,  and  that  forthefe  end  \ 
 
 Firft,  to  ailure  them  of  his  good  will,  love,  delight^ 
 and  acceptation.  Icallj&H  no  nwre  Servants^  but  friends  ^ 
 (faith  he  J  Eecaufe  that  I  receive  from  the  Father^  I  de- 
 dare  it  unto  jwjohn  15.15.  That  is,  you  are  my  friends., 
 and  I  deale  with  you  as  a  friend,  and  by  this  you  may 
 takenotice  of  my  love  and  ftiendihip  towards  youg  be- 
 eaufe  I  reveale  unto  you  the  mind  of  my  Father. 
 
 Secondly,  to  caufe  them  to  take  notice  of  his  grace 
 and  love:    The  Saints  of  Chrifr  are  often  complain- 
 ing of  blacknefle  and  deformity,  but  feldome  acknow- 
 ledgeing  their  beauty  and  fairnefle  :    they  can  often 
 fee  their  meanncfle  but  not  their  riches,  their  wcak- 
 neffe,  but  not  their  ftrength:,  their  fins,  but  not  their 
 graces.     The  Church  here  had  called  her  felfe  blacky 
 but  Chrifr  calleth  her  faire  :  fhee  was  fomething  black- 
 ifh  in  her  owne  eyes,  but  exceeding  faire  in  ChrifVs 
 eyes.    Now  that  the  Church  might  apprehend  her 
 owne  beauty,  a^  well  as  her  deformity,  and  that  fhee 
 might  fee  her  felfe  faire  in  Chrifr,  as  well  as  black  in  her 
 felfe:,  he  ufeth  this  infinuating  fweet  forme  of  Speech, 
 0  thou  fa/reff  among  wcmc>i. 
 
 Secondly  Obferve,  Jftat  the  Church  is  exceeding  fajre 
 and  beaut  if  nil  in  Chriji's  eyes.  The  falfe  Church  is  com- 
 pared to  a  woman.,2^e/*  17.  Butan  Harlot,  drunken 
 
 an 
 
1 50  An  EXPOSITION  of        Chap.  I, 
 
 andbeaftly:  and  the  feverall  parts  thereof  to   iholah, 
 nndAholibah^Ezek.  23.    whofe  Breads  are  preffed,  and' 
 the   Teats  of  whofe  Virginity  are  bruifed  :  but  the 
 Spoufeof  Chrift  is  beautifull,  for  whom  he  gave  him- 
 felfe,  'lhat  he  might  fanUifie  it  and  clean fe  it  by  the  wafting 
 of  w  iter  ^  through  the  word :  that  he  might  make  it  unto  him- 
 felfe  a  glorious  Churchy  not  having [pot  or  wrinkle y  Or  anyfuch 
 thtflg,  but  that  itfiould  be  holy  and blamelejje*  Ephef.  5.  25, 
 26,27.     And  faith  the  Apoftle,  1  he  blood  of  Chrift  ckan* 
 Jethttsfrom  alljin^  \  John  1.  7.  And  to  this  purpofefee 
 how  the  Church  is  compared  in  ReveL  1 2. 1.  to  a  Woman 
 cloathed  with  the  Sun^  and  the  Moone  under  her  feet ,  and  upon 
 her  head  a  Crowne  of  Twelve  Starrs.     The  Church  isre- 
 feaibled  to  a  woman  for  her  beauty,  cloathed  with  theSnn^ 
 the  brighteft  and  moft  glorious  Creature  in  the  World3 
 darting  forth  it's    glorious    beams   into  all]  parts  : 
 fuch  is  the  glory  of  her  life  and  converfation,fuch  is  the 
 beauty  of  all  her  graces,  fuch  is  thebrightnefle  of  her 
 heavenly  doftrines,  andasfor  Jewifh  rites  and  ceremo- 
 nies, and  all  worldly  glory,  which  are  mutable,  like  the 
 Moone^  (hee  doth  tread  them  under  her  feet,  as  things 
 far  beneath  her :  and  for  her  Ornament  or  Crowne,  (hee 
 hdithTwelve  Starrs  upon  her  head :,  and  as  for  Crownesof 
 gold,  and  all  worldly  dignity,  (hee  treadeth  as  dung  un- 
 der her  feet:  having  the  Stars,  towit,  thofe  feverall 
 lights  which  Chrift  hath  fet  up  in  her,  as  fo  many  preci- 
 ous ftones  fet  in  the  circumference  of  a  Crowne,  for  fo 
 many  lights  or  glorious  difpenfations-  given  her  of 
 Chrift,  to  be  glorious  Ornaments  about  her  head.  Well 
 then  might  Chrift  fay  unto  her,  Behold  thou  art  f aire  my 
 love ,  Behold  thou  art  fa/re.     And  0  thou  fairefl  Among 
 women. 
 
 But  now  we  muft  take  notice  of  two  things. 
 
 Fh4 
 
Verf.  8.  Solomons  Song.  1 5* 
 
 Firft,that  this  beauty  is  not  naturall,  neither  doe  we 
 receive  it.from  nature :  for  fo  we  are  fhewed  by  the  Pro- 
 phet, £^4.  1 6.  by  nature  we  are  uncleaneand  loath- 
 fome  our  Nativity  was  of  the  Land  of  Canaan,  of  Ar,:o- 
 ritcs^andHiMtes,  Verf.  3.  And  we  were  caft  out,  as 
 being  loathed  in  the  day  of  our  birth,  Verf.  5.  polluted 
 in  our  blood,  Verf.  6.  but. 
 
 Secondly,  it  is  a  fupei  naturall  beauty  :  Hence  the  A  - 
 poftle  exhorts  us,  to  put  on  the  new  man^  Ephef.  4.  24.  He 
 ufeth  the  metaphor  of  putting  on,  to  fhewuntous,  that 
 thofe  graces  of  the  new  man  are  as  fo  many  venufl  and 
 beauttfull  Ornaments  to  our  fouls.  Thus  the  Lord  put 
 excellent  Ornaments  upon  his  Church,  Eze{.  16.  7.  and 
 covered  her  nakednefle,  Verf.  8.  wafhed  away  her 
 blood,  Verf.  9.  decked  and  adorned  her  with  Chaines 
 and  Jewells,  &c.  and  fo  {hee  came  to  be  exceeding  btauti- 
 fullin  his  eyes,  Verf.  10.13.  The  Church  mines  in  the 
 bright  beams  of  Chrift's  excellency,  her  beauty  is  a  de- 
 rivative beauty,  which  flows  on  her  from  the  Fountain 
 of  beauty  5  as  the  members  fhine  in  the  glory  of  their 
 head,and  as  the  wife  ihines  in  the  glory  of  her  Hufband:, 
 fo  Chriftians  fhine  in  the  glory  of  Chrift. 
 
 Thirdly  Obferve,  That  the  Saints  are  mo  ft  fane  in 
 Chriji'j  eyer0  when  they  are  mojl  deformed  in  their  orone.  The 
 Church  as  being  privy  to  her  owne  deformities ,  calleth 
 herfelfeW*/^,  Verf.  5.  but  here  Chrift  calleth  her  fair, 
 yea,  the  f aire  ft  among  women  :  and  in  Verf.  1  5.  he  magr 
 nifiethher  beauty.  The  Church  is  never  more  faire 
 then  whenfliee  judgethher  felfetobe  mod: deformed} 
 never  more  happy  then  when  {hee  accounteth  herfelfe 
 moumiferable}  never  more  holy  then  when  (hee  reck- 
 ons herfelfe  mod:  of  all  polluted  :  fhee  is  never  richer 
 then  when  fheefets  her  felfe  toke  pooreft  of  all :  for 
 
 the 
 
152  An  E  X  V  0  S  IT  10  N  of        Chap.  i. 
 
 the  fence  of  mifery,  poverty,  deformity  and  weaknefle 
 is  the  Vrrmnmrnmilt  3  the  firft  mover,  as  it  weres  that 
 caufeth  vs  to  looke  for  help  from  another }  when  we 
 are  fer^ble  of  eyill,  then  we  run  to  the  fount  line  of 
 good  r>  fairh  the  Apoftle,  When  I  am  weal^  then  am  I 
 Jtron  "or.  ii.  io.  That  is,  when  I  am  weakeinmy 
 'felf  hong  in  Chrift,  and  when  I  am  weake  in  the 
 
 flefti  ftrong  in  the  Spirit.    And  in  Verf.  9.  His 
 
 ftrcngttj  ii  adeperfe&m  weaknejfe.  The  Apoftledoth 
 not  meane  in  thus  ("peaking,  that  the  ftr<jngth  or  vertue 
 of  God  can  he  either  increased  or  dimiiiifhed  5  but  then 
 it  ic  Mdtobeperfefr,  when  itmanifeftethit  felfetothe 
 full,  aud  demonftrateth  that  nothing  can  overcome  or 
 conquer  it :  the  greater  the  mfirmiries  of  the  Saints  are, 
 and  the  greater  their  aflaults  and  temptations  are,  the 
 greater  and  ftronger  doth  that  power  and  vertue  appear 
 to  be,  that  fupporteth  them  under  fuch  infirmities  and 
 temptations:  So  that  when  our  weaknefle  dothmoft 
 appeare,  the  perfection  of  Gods  ftrength  is  moft 
 feene.  Thus  it  is  Chriftdoth  notefteeme  of  his  peo- 
 ple more  at  one  time  then  at  another,  but  onely  the  dif- 
 ference is  in  the  making  out  of  his  love  to  us  5  and  there 
 is  never  fo  much  of  the  beauty  of  Chriffc  feeneinus3  as 
 then,  when  we  fee  our  felves  moft  deformed. 
 
 Now  from  this  fweet  compilation,  and  moft  amiable 
 forme  of  Speech,  Othoufairefi  among  women,  Chrift  pro- 
 ceedeth  to  give  his  Church  direftion. 
 
 Firft,  in  the  way  where  fhee  (hould  goe. 
 
 Secondly,  where  fhee  (hould  feed. 
 Coe  thy  way  forth  by  thefiotjieps  of  the  Flocfa  and  feed  thy 
 Kids  bejide  the  Shepheards  Tents. 
 
 G06 
 
Verf.  8.  Solomons  Song. !^=2- 
 
 Goe  thy  roay forth ,  8tc, 
 
 In  the  Originall  it  is,  Goe  forth  for  ii,;>\  or,  Goe  forth  "I^NS  ; 
 forthyfelfc.  So  the  Lord  faid  unto  Abraham,  Goe  thou 
 forth  of  thy  Country,  o  r,  Goe  forth  for  thyfelfe,  Genef.  12. 1. 
 That  is,  up  and  be  going,  and  I  will  goe  along  with 
 thee.  And  thus  we  are  commanded  to  goe  forth  and  meet 
 tfx  Eridegroome,  Mat.  25.6. 
 
 The  Hebrew  word  <jee  forth  is  applied  to  diverfe 
 things :  as  going  from  place  to  place,  Genef  8.  7.  to  go-  Ex]^pr0. 
 ing  forth  of  the  womb,  Genef.  15.4-   to  the  rifing  of  the  dm^rocef- 
 Sun,  Genef  19.  to  the  going  forth  of  the  word  of  God,  jfo  <*#" 
 Genef  24.  50.   It  fignifies  an  L'Jiy  going  forth,  as  in  rXod. 
 12.31.  Arife  and  get  you  forth,  faith  God  to  ji/ojh  and  Aa 
 
 >;j  our 
 
 ron^  that  is,  make  heft  ardfov  not,  but  g.e  (pea  ilj  r"^  rlt  >r* 
 and  ferve  the  Lord.     And  in  Genef  U  14.   £*f  .idviicd  ^^12 
 his  Sons  to  *r//e  ^#d  t?e  gone,  that  is.  h  fl    v.    iitb    I'  .x.undi- 
 fpeed.    So  that  wcjmay  take  themeaningof  the  words  "*&>.  . 
 thus  :  Cotforth^  abide  no  longer  under falfe  sheohc-n?  is   £eafctii 
 fit  ret  ftill  under  their  Government,  bei!:ir  and  pur  the  fgniti- 
 fovththy  fdfetoknow  what  I  have  given  thee  in  tru.l,  -$$£* 
 fOffake  falfe  Teachers  and  Brethren,  and  follow  the  going  V 
 fteps  of  chofe  that  have  been  faithfull  unto  me.     Chrift  &**• 
 willeth  his  Church  to  come  away  from  thole  flocks  of 
 his  Companions,  and  not  to  walke  in  their  ways:  for 
 though  they  pretend  to  worfhip  Chrift3  yet  they  ob- 
 ferve  nothing  but  mens  Traditions. 
 
 By  thefootfleps  of  the  flock?  * 
 
 If  thou  wilt  find  me  where  I  doe  feed  my  fheep ,  that 
 thou  irmyeft  joine  with  them.and  not  follow  ftrangers; 
 G*e  forth  by  the  feotftefr  of  the  flock*.  The  word  here 
 Traoflattid^/?^/  hgdifies  the  end  of  a  thing,  as  in  rfa. 
 
154  4n  EXPOSITION  vf         Chap.  ?t 
 
 cahPcalca-  119*  33-  I^t/I  k?ep  thy  Comnandements  unto  the  end.  Hence 
 te*stextre-  alfo  it  fignifies  reward,  becaufe  reward  is  given  at  the 
 mum  pedis  end^Pfal.  IQ.  12.  Tn  keeping  of  thy  Commandemmts  there  is 
 fJs,  *xtre-  &reat  ^ward.  Reward  is  the  end  of  obedience,  but  pro- 
 ma /wr/.  perly  it  fignifies  the  heele  ovfootflok,  and  fometimes  the 
 d^wrce'  footfitJPs  or  PYmt  of  the  feet  y  becaufe  thefootftole  or  heel  is 
 <£ia  extre\  the  utmoft  part  of  the  body.  Now  byfootfteps  are 
 mumiabaris  meant  the  print  of  the  feet,  or  the  way  trodden  out  be- 
 
 wLex.XC'  fore  us^>  *"°  we  are  told  bY  ^e  Apoftle,  That  becaufe 
 Vox  2pV  Chrift  hath  fujfered  for  #*,  leaving  tts  an  example  thatvpe 
 mrieftg^JIwild follow  hkjiepswhofpdke  nofin0&c.  i  Pet.  2.  21,  22. 
 nctn%xl^  So  that  to  follow  Chrifts  fteps,  is  to  take  him  for  an  ex- 
 mhxifa<  ampler  it  is  a  borrowed  kind  of  Speech  taken  from 
 BJ*f:  Painters,  that  draw  out  the  forme  or  fafhion  of  a  thing  : 
 w&qui-  oraSchool-mafter  that  writes  acoppy  for  an  example 
 apimaui  to  his  Schollar :  Such  a  forme  and  patterne  hath  Chrift 
 "tZ'whu-  g*ven  to  his  Servants,  wherein  they  are  to  follow  his 
 
 mani>  ideo    to  O  t  ftep.Sn 
 
 per  meta- 
 phor, fignificat  omne  Mud,  quodfinetn  vel  opem  aticu)us,velftudij  qerindeatque  /rutins quidamconfequi  • 
 tur,  five  idftudio  auAraxur^five  nonqu&rhur  imb  etiam  ft  operant  nolit  ut [equator.     Moller,  inPfal. 
 1 19, 33.  Sk  rim finis  apud  gr&tospro  frutiu  fy  emo'umento  quod  ex  re  quacunq\  capitur. ufurpatur.. 
 Icgh.  /»  Git,  Sac. 
 
 OftheFkcke., 
 
 Some  read  it.  Of  the  flock?  5  and  indeed  the  word  Tfon 
 lacketh  the  Plural!  number  in  forme  of  declenfion,  but 
 not  in  fenfe  and  fignification:  fo  that  it  may  be  taken 
 either  Singularly  or  Plurally,  according  as  the  words 
 will  beare.  But  I  rather  here  take  it  in  the  fingular 
 number,  becaufe  Chrift  doth  oppofe  his  owne,  onely 
 flocks  unto  the  flocks  of  his  companions :  as  he  himfolf 
 being  that  onely  great  Shepheard,  is  oppoftd  to  his 
 companions^  and  generally  Chrift  hath  on^  flock  and 
 
 one. 
 
Vcrf#8.  Solomons  Song.  155 
 
 one  fold ,John  10. 16.  And  he  calleth  his  Church  hisfocl^, 
 md  the jiocl^ofhispaflnre,Ez^k.^^  22,23.  And  in  Song 
 6.  9.  My  Dove   (faith  Chrift)   and  my  nttdefikd  is  but 
 
 one. 
 
 Now  the  flock  being  the  Saints  whom  we  muft  fol- 
 low, their  footfteps  are  their  faith  and  obedience  5  for 
 fo  we  are  taught  to  walke  in  the  footfteps  of  the  faith  of  our 
 father  Abraham,  Rom.  4. 12.  And  fo  of  all  the  godly  that 
 went  before  us .-  the  Author  to  the  Hebrews  faith,  lb  at 
 by  faith  the  Elders  obtained  a  good  report,  Heb.  J 1.  2.    That 
 is,  they  left  a  good  report  or  example  behind  them.  And 
 in  Chap.  12.1.  he  calleth  them  a  cloud  of  Hit  nejjes :  I 
 which  expreflion  the  Apoftle  feems  to  allude  to  tV 
 cloud  whereby  the  Children  of  Ifrael  were  led  awl 
 reded  withall,  Exod.  13.  21.  So  thatas  that  cloud  guitkd 
 the  Children  of  Ifrael  from  Mgypt  to  Ckkaari  fo  this 
 cloud  of  witnefles,tOwit,  that  multitude  of  theftithfull 
 that  went  before  us^  may  dire&us,  as  by  their  example, 
 in  the  holy  and  fpirituall  wayes  of  Jefus  Chrift.     And 
 thus  the  Apoftle  expoftulates  with  the  Corinthians,  and 
 faith,  W alkedrve  not  m  the  fame  Spirit, walked  we  not  in  the 
 famefleps:  towit,  that  Titus  did,  2  Cor.  12. 18.  Sothatto 
 walke  in  the  fame  fteps  with  the  Saints,  is  to  walke  in 
 the  fame  faith,  in  the  fame  Spirit,  in  the  fame  obedience 
 with  them. 
 
 Now  by  a  little  recapitulation  you  may  take  the 
 words  yet  a  little  more  fully  thus :  Goe  forth  for  thyfelfe, 
 or  get  thee  forth  :  That  is, from  thy  blacknefleandfuper- 
 ftition,  get  thee  out  of  thy  felfe,  out  of  the  world,  out  of 
 thy  former  courfc,  put  thyfelfe  forward,  fetnot  up  thy 
 reft  here,  but  up  and  be  doing}  be  not  al  waves  to  feek, 
 but,goc  forth  by  the  footfteps  of  theflocke^nthe  footfteps  of 
 former  Chridhns,  Abraham,  Mofes  andDavid*  and  of  all 
 
 X  2  the 
 
s 
 
 156  AnZXT  OS  IT ION  of  Chap.  1. 
 
 the  Prophets  and  Apoftles,  Now  as  for  thefe  lattdr 
 times,  they  are  Apoftate  times  wherein  Antichrift  hath 
 darkened  the  whole  Earth :  but  look  to  evangelicall 
 times,and  walkeas  jMtf,IWer,  and  Paul,  andthereftof 
 the  holy  men  of  God  did  in  their  times.  Chrift  pro- 
 ceedeth  to  a  fecond  dire&ion. 
 
 And  feed  thy  Kids  bejide  the  Shepheards  Tents. 
 
 Kids)  are  young  Goats,  which  fometime  fignifiethe 
 wicked,  as  being  oppofed  to  the  fheep  of  Chrift,  Matth. 
 25.  32.  yet  notwithftanding  Kids  were  offered  up  in 
 Sacrifice  in  the  Law,  and  fo  prefigured  Chriftians  offe- 
 red up  as  a  living  Sacrifice  to  God  :  And  Chrift  him- 
 felfe  was  figured  out  by  Goats  and  Kids,  Heb.  9.  12. 
 And  the  people  of  Ifrael  were  to  offer  a  Lamb  without 
 blemifh,  jfn?tfz  the  Sheep  or  from  the  Goats,  Exod.  1 2.  5.  So 
 that  the  flocks  in  Scripture  did  comprehend  both  Sheep 
 n-,a     and  Goats,  for  fo  the  Hebrew  word  Cedi  fignifies :  So  we. 
 Me.  -       may  take  it  of  any  young  ones  of  the  flock. 
 nZ2?a*       By  thefe  Kids  here  we  may  underftand  them  of  young 
 frartim  fy  Chriftians,  fuch  as  are  tender  and  notabletofhiftfor 
 Sc^d  m  themfelves :  thefe  Chrift  would  have  tobenourifhed 
 Pcnwglot.  and  fed,  not  with  humane  dofitrine,  but  with  thejincere 
 milk?  of  the  word,  1  Pet.  2.  2.  And  thus  Chrift  comman- 
 deth  refer  to  feed  not  onel'y  hi3  fheep^but  his  young  and 
 tender  Lambs,  John  21.  1 5D 16.  So  that  Chrift  would 
 have  the  Church  take  care  of  young  Saints,  that  they 
 might  not  want  food,  but  that  fhee  might  find  pafture 
 for  them. 
 
 Bejide  the  Shepheards  Tents. 
 
 ™  '        The  word  Gual  Tranflated  befde,  fignifies  fometimes 
 agmnji,  fometimes  neere0  fometimes  oppojitively,  fome- 
 
 times 
 
Verf.8.  Sglomons%  157 
 
 times rvith0  and  fometimesaW^  which  caufeth  diverfe 
 Interpretations. 
 
 Firft,  Eejide  the  Tents  or  Tabernacles  of  the  Shepheards. 
 By  which  Shephcards  we  may  underftand  fuchasare 
 called  Chrifts  Compan wns^  Vd* 7«  And  then  we  muft 
 read,  Above  the Tent s  :  that  is,  thou  (halt  feedthyKids 
 with  mote  divine  and  heavenly  food  then  thofe  falfe 
 Shepheards  can  give:  thou  {halt  not  feed  them  with 
 humane  doctrine,  and  with  the  fancies  of  men,  bur  with 
 that  food  that  comes  downe  from  Heaven,  with  folid 
 and everlafting food:  or, 
 
 Secondly,  we  may  underftand  thefe  to  be  the  true 
 Shepheards  of  Jefus  thrift,  which  of  old  fed  the  flock 
 of  God,  as  many  Scriptures  reftifie.  Pfal.  77.11.  Thou 
 leddejl  thy  people  like  a  jiock^  by  the  hand  of  Mofes  and  of 
 Aaron..    That  rs,  Mofes  and  Aaron  did  guide,  direft,  feed 
 inftruft,  and  teach  thy  people,  as  a  Shephearddoth  his 
 flock.  >And  the  Apoftle  exhorts  the  Hebrews  To  remem- 
 ber them  that  had  the  rule  over  them  :  or  as  it  is  in  the  Ori- 
 ginall,  As  are  the  guides  unto  you  ^  fuch  as  the  Lord  had  Mm/****- 
 filled  by  his  Spirit,  with  underftanding,  were  as  guides  rJISJI, 
 and  Shepheards  to  weaker  Chriftians.     Now  If  we  un-  %&! 
 derftand  the  words  according   to  this  Interpretation,  Hcb.  1  $.7 
 then  we  muft  read  them  thus,  feed  thy  Kids  jvith,  or  near 
 the  Shepheards  Tents :   that  is,  bring  thy  young  and  weak 
 Chriftians  to  thofe  that  are  the  Shepheards  of  Jefus 
 Chrift  ,   whom   the    Lord  hath  indued  with*fpiri- 
 tuall  wifdome  and  under ftanding,  to  feed,  guide,and  di- 
 rect them.     We  may  take  the  words  in  either  of  theie 
 fenfes,  for  they  both  hold  forth  one  and  the  fame  thing, 
 towit,  that  the  Lambs  of  Chrift,  the  members  of  his 
 Church, fhould not  befedvvith  hufksand  Hogs-meat, 
 ofthe inventions  of  mansbraine,  and  with  the  fuperfti- 
 
 tious 
 
 1 
 
j53  An  EXPOSITION  of       Chap.  i. 
 
 ftitious  ceremonks  of falfe  Churches,  but  with  the  pure 
 and  wholfome  food  of  ChritVs  word  and  do&rine  5  and 
 with  Ordinances  and  Laws  of  the  King  otsion^  they 
 lhould  befed5guided,preferved,  and  governed  by  Chrift 
 alone.  The  words  being  thus  explained,  kt  us  gather 
 fomeObfervations  from  them. 
 
 Gee  forth,  &c. 
 
 Firft,  in  that  Chrift  dire&ethhis  Church  to  goe  forth 
 from  herblackneffe,  ignorance,  and  faperftition.  Hence 
 Obferve, 
 
 1  hat  Christians  are  not  to  fit  downe  under,  but  to  arife  and 
 depart  from  fin,  ignorance,  andfuperflition.     Firft,  they  are 
 to  goe  out  of  former  evills  of  blacknefle  and  ignorance 
 unto  purity  and  faving  knowledge:  Thus  did  Paul  at 
 his  Converfion,  turnefrom  perfecuting  the  Church  of 
 Chrift,  and  fell  to  preach  Chrift.     And  thus  the  Apbftle 
 exhorts  the  whole  Church,  To  lift  up  the  hands  which 
 hang  downe,  arid  the  feeble  knees,  and  make  Jir ait  paths  for 
 their  feet, left  that  which is  lantebc  turnedout  ofthewayb  but 
 let  it  rather  be  healed,  Heb.  12. 12>  13.   That  is,  they  ought 
 not  to  yield  and  give  over  becaufe  ofthefharpneffeof 
 affliftion,  but  lift  up  their  hands  as  men  ready  to  fight, 
 and  their  feet  as  men  ready  to  rnn,and  Make  fir  aight  paths 
 for  their  feet,  Left  that  which  is  lame  be  turned  out  of  the 
 way.     That  is,  leaft  by  yeilding  to  the  temptation,theiy 
 that  are  weakefeek  by-paths,  for  avoiding  the  danger 
 thereof,  whereas  they  fhould  by  ftrengthening  their 
 hands^  quit  themfelves,  and  walke  in  a  ftraight  and  even 
 path.     And  we  are  exhorted  to  abhor  re  that  which  is  evilly 
 and  cleave  to  that  which  is goody  Rom.  12.9.  We  muft  de- 
 part from  fin  and  blacknefle,  and  cleave  to  that  which  is 
 good  and  comely. 
 
 Secondly, 
 
Verf.  8.  Solom  on  s  Song.  i  59 
 
 Secondly,Chriftians  muftgoe  forth  from  one  degree  of 
 grace  to  another  3  they  muft  not  reft  in  their  firft  be- 
 ginnings of  grace,  of  wifdome,  and  of  knowledge  \  but 
 proceed  by  making  an  addition  thereunto.     Andib  if 
 raelrvent  fromjircngth  tojircngth,  Pfal.  84.      That  is,  in- 
 creasing their  ftrength  daily  more  and  more:  like  to 
 this  faith  the  Apoftle,  wc  are  changed  into  the  image  of 
 God,  from  glory  to  glorj .-,  2  Cor.  3. 18.  That  is,  from  grace 
 to  grace,from  one  degree  of  perfe&ion  unto  another,un- 
 till  the  image  of  God  be  perfe&ly  reftoredinus.  by  the 
 Spirit  of  the  Lord.     And  Gods  juftice  is  revealed  from 
 fanh  tofaith^  Rom.  1. 17.    to  the  increasing  of  faith  more 
 and  more.     Thus  Solomon  tells  us,  that  the  path  of  the 
 )uft  fiftieth  more  and  more  unto  a  perfect  day  ,Prov.  4.18.  His 
 light  fhall  increafe  untill  it  come  to  perfection.     Hence 
 it  is  that  the  Apoftle  Frays,  that  the  faith  of  the  Ihejfalo- 
 tnans  might  be  perjeCf^  1  Theflf.  3.  lc.     The  word  in  the 
 Originall  hereTranflated/>^#,  fignifiesto#/^e  even^  ™£™**£ 
 becaufe  an  even  number  is  a  perfeft  number,  and  fo  con-  Unifies  to 
 fequently  Signifies  perfe&ion  alfo  :    the  Apoftledcftres  n)akc<^n 
 
 i_  1  j  r  j    •        1     •     /-  •  -r      or  to  Tec 
 
 they  maybe  more  and  more  confirmed  in  tneirraith,  thacwhich 
 untill  they  come  to  perfection.  is  cut  of  j 
 
 Thirdly,  Chriliians  are  not  onely  to  eoeforth  from  i?.1"1  or  . 
 that  which  is  evill  unto  that  which  is  good,  and  from  &fomakc 
 thefmallerdegreeiof  good  to  greater  perfections  of  it ;  it  found  & 
 but  alfo  from  all  kind  of  fuperfHtion  and  idolatry,  unto  Perft^' 
 pure  worfhip  and  fan&ity.     Chriftians  muft  not  con- 
 tent themfelves  to  fit  downe  in  Babylon,  ox  ui'Jatgyfi\ 
 but  they  muft  depart  out  from  thence  as  the  Children 
 of  Ifrael  did,  and  to  woilhip  the  Lord  in  Canaan.     An- 
 tichrift  is  called  myfticall  Babylon^  Revel.  18.  2.  from 
 whence  the  Lord  calls  his  people,  verf.  4.  And  he  is  caVf 
 led  JEgypt  and  Sodomy  Revel.  1 L  8.  he  is  called  Sodome 
 
 for 
 
i6o  AnEXPOSlTlONof        Chap.  1  • 
 
 for  uncleanneffe  and  wickedneffe,  fas  we  may  fee  in  Gen. 
 ig.  5.  and  Mgypt  for  opprefling  the  people  of  the  Lord, 
 and  for  idolatry.  And  John  addeth,  V/here  (  faith  he  J) 
 our  tordvpas  crucified :  either  he  means  he  was  Crucified 
 under  Homes  Dominion,  by  the  authority  of  that  Em- 
 pire, or  elfe  Chrift  was  Crucified  end  put  to  death  m  M- 
 gypt,  in  refpeft  of  his  Saints  in  whom  he  fufFered  very 
 much.  Now  the  Lord  calleth  his  people  out  oiJ^'gypK 
 and  out  ofsodomc  and  Babylon.  That  is,  from  their  fpi- 
 xituall  idolatry  and  fu perdition,  and  from  their  fin  and 
 wickedneffe.  Thus  the  Lord  called  his  people  out  of 
 Babylon,  in  lfat  52.  11.  Depart  yee,  depart  yee  ("faith  the 
 Prophet)  goc  yee,  out  from  thence,  touch  no  uncle  ane  things 
 gee  yee  cut  of  the  midjl  of  her  5  be  yee  cleane  that  bcare  the  vef- 
 jds  of  the  Lord.  This  was  an  admonition  from  the  Lord 
 warning  thofe  that  were  faithfully  not  to  pollute  them- 
 felves  with  Babylonian  fuperftitions.  And  we  have  the 
 like  call  from  the  Apoftle,  Wherefore  came  out  from  among 
 them,  and  heyee  feper ate, faith  the  Lord,  and  touch  no  uncleah 
 thing,  and  I  mil  receive  you,  2  &or.  6. 17.  This  is  meant  of 
 commit:  g  out  from  fpirituall  idolatry,  as  is  apparent  by 
 verf.l^.  Be  not  unequally  yoakgd^  faith  the  Apoftle,  *r//A 
 unbelievers  :  That  is,  be  not  yoked  or  enthralled  with 
 Heath enifh  idolatry,  be  not  pertakers  withinfidellsin 
 fuperftition*  The  Greeke  Scholiaftj render  it  thus: 
 Draw  not  downe  the  beame,  or  incline  not  in  any  part  to  the 
 fuperjiitions  of  the  heathen.  For  the  metaphor  is  taken 
 from  Reads,  that  draw  both  in  one  yoke,  and  the  one 
 lefle  then  the  other,  draweth  downe  the  burthen  upon 
 the  other,  which  is  unequall.  Thus  it  is  for  the  faith- 
 full  to  joinewith  unbelievers  in  matter  of  divine  wor- 
 fhipandfervice,  it  is  an  unequall  thing,  and  therefore 
 the  Lord  would  have  us  take  no  fuch  yokej  upon  uj« 
 
 The 
 
Verf.  3.  Solomons^.  161 
 
 The  Saints  ought  therefore  to  goe  forth  from  all  fu- 
 periYuious  orders  whatfoever,  with  all  fpeed  and  haft, 
 even  as  Lot  departed  out  oiscdome ,  and  as  the  ifraclites 
 departed  out  of  iEgypt  5  and  with  all  zeal  and  earneft- 
 neffe  of  Spirit,  even  as  Gods  people  came  out  of  Babylon 
 with  their  fac  ?s  to  wards  Lion.  Wee  muft  not  be  parta  • 
 kers  ot  BabyUns  (ins  ■  unlelTe  we  be  made  alio  partaker- 
 of  her  plagues,  Rev.  18.  4. 
 
 By  thefootc-fleps  of  the  Flock. 
 
 Goe  forth  by  the  foot-fteps  of  the  faithfull  in  former 
 ages,  Abraham,  lfm\  and  Jacob,  &c. 
 Hence  obferve, 
 
 That  the  holy  paths  and  tvayes  of  the  faithfull  in  form  :r  a* 
 ges,  au  as  Jo  many  hoi)  example?,  left  for  the  direction  of 
 their  Succefjors  which  fluU  live  in  after  ages.     The  faith* 
 full  arefaidto  befuchas  walk  inthefteps  of  the  faith 
 oftheirfather^/;rrfW>,Rom.  4. 12.  All  the  godly  (as 
 I  hinted  before)  of  former  ages  ,  are  called  a  cloud  of 
 witneffes  ,  Heb.  12.  i.  That  is  j  as  the  cloud  of  fire  led 
 and  guided  the  people  oflfrael'm  the  WildernelT,  10 
 the  former  examples  of  holinefle  in  the  Saints,  areas 
 guides  and  direftions  to  us  in  the  wayes  of  Chrift.     To 
 this  direction  the  Apoltle  exhorts  the  Saints ,  Be yee  fol- 
 lowers of  me,  even  as  I  am  of  Chrift,  1  Cor.  1 1 .  1 .  He  doth 
 alfogive  them  a  limitation  :  rbrfaith  he,  beyee  imitators 
 of  me,  but  how  ?  not  ineviil .  but  as  I  imitate  and  fol- 
 low Chrift :  neither  Prophets  5  nor  Apoftles ,  nor  the 
 moft  holieft  Saints  upon  earth  are  to  be  imitated  by  us, 
 but  as  they  imitate  Chrift,  and  fo  they  are  leading  ex-  "'^'"^ 
 anoplesuntous.  The  Greek  word  ufed  by  the  Apoltle,  ' 
 fignifies  tc  imitate  in  gejhire  and  act  ion  So  that  they  were 
 to  lhapc  and  fafhion  themfelvcs  to  him  •  as  hec  did  v.. 
 
 Y  Chrift, 
 
l62  An  E  X  P  0  SIT  I  0  N   of        Chap.  I. 
 
 C  hrift.  Andagainthe  Apoftle  faith  in  Heb.  13.7.  Re- 
 number yee  the  guides,  who  have  fpok.cn  unto  you  the  word  of 
 God,  ivhofeftiih  imitate  ye  ,  confidering  the  end  of  their  con- 
 versation. The  Apoftle  would  have  them  imitate  thofe 
 that  are  godly  in  thair  faith,  but  in  nothing  elfe*.  So  we 
 fhould  be  imitators<of  the  Flock  of  ChriftD  according  to 
 the  Apoftle  in  \lheff.  1.  14.  Te  Brethren  become  imitators 
 of  the  Churches  of  God.,  And  againe  faith  the  Apoftle, 
 Wedejire,  &c.  \hat  yee  be  not  jloathfull  y  but  imitators  of 
 them  who  through  faith  and  patience  inherit  the  promijfes^ 
 Heb.  6.  it,  ?  1.  So  many  examples  as  we  have  in  Scrip- 
 ture of  thofe  holy  men  of  God5  who  lived  in  former  a- 
 ges,  fo  many  guides  and  leaders  we  muft  reckon  our 
 felves  to  have  before  us. 
 
 Now  vyhen  we  look  upon  the  fteps  of  Abraham,  lfaac0 
 and  Jacobs  and  other  holy  men  of  God,  but  chiefly  upon 
 the  Apofdesand  Minifters  of  the  New  Teftament  5  wc 
 Icok  upon  the  Faith  and  Do&rineof  thefe  Worthies  5 
 we  look  how  they  worshipped,  and  how  they  lived ,  as 
 holy  Writ  doth  fet  out  unto  us  5  for  if  the  word  did 
 not  teftifie  of  them  ,  howfhould  we.know  their  fteps : 
 Alfo  we  fee  in  former  tmes,,  the  Prophets  and  Apoftles 
 were  Chrift's  Shepherds,  and  fed  his  Flock  5  we  fhould 
 therefore  looke  unto  their  Tents,  and  there  feekefor 
 good  and  wholfome  pafture. 
 
 But  this  is  now  a  great  queftion  in  the  World,  where 
 wee  (hall  f>de  the  Tents  of  thefe  Shepheaids,  or  to 
 whom  we  may  joyne  our  felves  $  for  all  fay  theirs  is  the 
 way,  and  how  (hall  we  know?  Indeed  Chrift  fojre-faw 
 ttjefe  ftreights  of  the  latter  dayes,and  hath  told  us,  that 
 many  fhall  come  and  fay,  LoeherehChrifl ,  and  loe  there 
 if  Cbrish  For  there  fiallbe  (  faith  hejfalfe  Chrifis ,  and 
 falfe  Prophets  3  andjballjheiv  great  fignes  and  wonders,  in- 
 
 fomuch 
 
Verf.  8.  Solomons^.  163 
 
 Comnch  that  ( 7 fit  were  pojjible^)  they  nould  deceive  the  very 
 Eletf  Mat.  24.  23,  24.  But  what  is  now  to  be  done?  fee 
 the  advice  and  counfell  ofthe  Lord  himfelf  by  the  Pro- 
 phet faying  3  Thus  faith  the  Lordjlandyee  in  the  rvay^and 
 fee :  alluding  to  a  pallcnger,  who  having  fet  forward  in 
 his  journey,  doth  come  to  fun  dry  ways:,  and  not  know- 
 ing which  way  to  take  5  hee  ftandeth  there  doubting, 
 confidering  and  enquiring  3  but  he  doth  not  only  fay, 
 (land  in  the  way )  but  fee  :  that  is  D  fee  and  confider  ieri- 
 ouflythe  feverall  courfes  that  holy  men  have  taken  in 
 times  paft  5  and  that  upon  good  grounds ,  and  due  exa- 
 mination, having  difcovered  the  right  way  >  which  ail 
 the 'people  of  God  have  walked  in  from  time  to  time, 
 and  walke  in  it  rand  what  will  be  thefruit  of  this?  as  he 
 for  the  old  way  (which  is  the  good  way  )  and  walks  therein*, 
 andyce  flail finde  reft  unto  your  foules  /that  is,  "you  fhal] 
 nomorebetofledtoo,andfro,  or  be  difquieted,  or  be 
 tofeekforthe  way  ofGod,  butyouflial  find  fatisfaeti- 
 an  and  reft  to  your  Joules  ^zx.  6. 16. 
 
 But  of  whom  (hall  we  now  enquire  ?  for  feme  will 
 tell  us  one  thing,  and  fome  another  :  And  thefoolifl  w;U 
 believe  every  thing ,  but  the  prudent  willconjider  hisfteps^ 
 Prov.  14. 15.  But  unto  whom  then  (ball  wee  goe  to  en- 
 quire the  way  of  Chrift  5  for 
 
 I.  If  we  goe  to  the  Papifts:  they  wiMnot  direft  us 
 to  the  Prophets,  or  to  the  Apoftles ,  St  other  holy  men 
 ofwhomthewordofGod  beareth  witnefle:  they  will 
 not  allow  that  the  Writings  ofthe  Prophets  and  Apo- 
 ftles (hall  be  the  Tents  of  thefe  Shepheards  here  fpokeri 
 of,  and  that  in  them  only  we  may  find  wholfbme  pa- 
 fture  :  but  they  will  fend  us  to  the  (reps  of  certaine 
 Popes,  Cardinalls,  Monks  and  Fryers :  tiny  will  (end 
 us  to  the  decrees  of  Popes  and  popijli  Prelates ,  and  to 
 
 Y    2  fheil 
 
1 64  An  E  X  P  OS  IT  ION  of  Chap,  tl 
 
 their  own  con  dilutions,  there  is  to  be  found  wholforne 
 food  fay  they.  Now  what  a  madneffe  were  it  to  follow 
 fuch  ftrdngeDo&rines,  which  are  contrary  to  the  Do- 
 ctrine of  the  Apoftles  and  Prophets^and  when  they 
 can  prove  their  Doftrine  and  worfhip  by  nothing  but 
 by  their  own  authority  :  fuch  a  Pope  and  fo  many  Car- 
 dinals and  Bifhops  did  decree  this  thing,  and  that^thefe 
 cannot  erre  ("fay  they)  and  therefore  wemuft  believe 
 them.  Now  no  wife  man  can  follow  after  fuch  wicked 
 companion?  asthefeare. 
 
 2,  If  we  goe  to  ancient  Fathers,  they  have  erred,  and 
 therefore  wee  cannot  rely  upon  them.  Wee  may  not 
 thenenquiie  oiTcrtulliati^  Cypriar?^  Ambrofe ,  Augujline7 
 Hicrome^  lertuird  •  &c.  For  all  thefe  have  had  their  fai- 
 lings, and  have  erred  in  many  things :  and  though  they 
 faw  mucfrin  refpedT:  of  the  ignorance  of  their  times,  yet 
 their  light  w7as  very  dim  :  their  light  in  comparifon  to- 
 that  of  the  Apoftles,  was  but  (as  it  were)  the  light  of  a 
 candle,  compared  to  the  light  of  the  Sun.  And  as  for 
 thole  that  aieof  later  yeares,  that  were  the  firft  refto- 
 rers  of  the  Gofpel,  fince  the  generall  Apoftacy;  as  WUkr 
 liffe0  Luther^  Zwinglius  ,  &c  Thefe  performed  many 
 great  things,  having  received  lingular  gifts  from  God, 
 but  thefe  had  their  failings  and  errours  alfo. 
 
 3.,  Wee  may  not  goe  to  Councels and  Synods,  for 
 thefe  have,  and  may  erre  likewife  .•  even  thebeft  Coun- 
 fels  may  eire ,  for  fo  did  the  Councell  of  Nice :  therefore 
 we  cannot  rely  on  fynodicall  determinations  5  but  then 
 whether  (hall  we  goe  ? 
 
 I  anfwer  pofitively ,  we  mud  goe  to  the  Scriptures, 
 which  the  Apoftle  calleth  &  foreword.  And  the  holy 
 Scriptuies  can  only  lr  ake  us  wife  unto  falvation  ,  it  is 
 that  which  will  Make  the  man  of  God  perfect ,2  Tim.  g. 
 5. 16.     The  A po file  referring  to  the  voyce  heard  upon 
 
 the 
 
Verf.S .  Solomons  Stttg.  j$J 
 
 the  mount,  when  Chrift  was  transfigured  in  glory, /cals 
 it  a  tnerefnre  word  ofprophe/te,  to  the  which  (  faith  he  )  j  cc 
 will  doe  well  to  take  heed :  &c.   2  Pet.  t.  19. 
 
 The   Scripture  of  the  Olde  Teftam.nt  fhincd   in 
 thofe  dark  times  ,   and  it  was  a    perfect    rub  even 
 fathedayesof  Mofesz  Deut.n.32.  The  Scripture  is  a 
 perfecft  rule  oftaith,  and  <f  good  manners :  Chrift  him- 
 lelfe  giving  authority  to  the  Old  Teftamcnt,  and  'john 
 the  Apoftle  doth  approve  8c giye  witnefle  to  the  New 
 Teftament,  fealing  up  the  divine  authority  thereof, 
 Bevel.  22.  18,19.  Thecaufeofmiftakein  any5  is  the  ig- 
 norance of  the  Scriptures  :  this  Chrift  tclleth  the  Jewess 
 Teeerre  (faith  he)  not  hjtow'mg  the  Scripture ,  Mat.  22.  29. 
 Hence  he  counielleth  them  tofearchtheScripinres^oh.^. 
 J9«  He  alludeth  to  thofe  thatdigg  deep  into  the  earth 
 for  thofe  precious  things  that  lie  hidden  in  the  profun- 
 dity thereof:,  for  fuch  a  profound  fearch  it  is,  that  the 
 Apoftle  doth  fo  highly  commend  the  noble  Bereaj/s. 
 
 But  now  here  arifeth  another  qutflion,  n  imely  ,  how  we  fkal/'und  r- 
 (land  the  Scriptures ;  for  one  interprets  them  this  way^  and  another  that 
 way  :  how  then  (ball  we  co  me  to  the  richt  under [landing  of  them  ? 
 I  anfwer  firfr  negatively,  fecondly  affirmatively. 
 t.  Negatively  thus  5  no  man  can  by  wit,  learning,  or 
 any  humane  art  underftand   the  Scriptures,  becaufe 
 they  contain  heavenly  and  divine  my  fteries  in  them.    I 
 grant  that  a  man  by  humane  learning  may  underftand 
 the  literal!  fenfc  of  the  Scriptvrcs  5  but  he  underfrands 
 not  that  fpirituall  hidden  myftery  therein  contained  5 
 he  may  read  the  Scripture,  and  not  underftand,  fee,  and 
 not  perceive,  as  Chrift  faith,  Matlh.  13.    And  the  A- 
 poftledeclareth  the  fame  thing,  in  1  Cor.  t.i3.  For (ifatth 
 he)  the  preaching  of  the  CroJJe  is  to  the;;/  thai 
 nejje.  That  is,  it  feemeth  to  them  a  very  ridicfllous  and 
 empty  thing.   The  Apoftle  confirms  this  by  a  c 
 
 cut 
 
i66  An  EXPOSITION  of        Chap,  i 
 
 out  of  the  Prophet//*.  Chap.  29.  verf.  14.  I  will  defiroy 
 the  wif dome  of  the  wife  ^  and  bring  to  nothing  the  under/Ian-  , 
 dmgoftheprudent^verC  19.     That  is,  I  will  infatuate 
 their  wifdome,  and  their  underftandrng  (hall  perifh. 
 "Now  then  faith  he,  where  is  the  wife  ?  where  is  the  Scribe  ? 
 where  is  the  d/fputerofthis  world  ?  That  is  ,  how  are  all 
 vour  wifemen,  and  great  Philofophers,  that  fpend 
 much  time  m  fearching  out  the  fecrets  of  nature  ,  but 
 yet  are  ignorant  of  the  hidden  my  ftery  of  Chrift.    The 
 divine  writing-  of  God  will  not  ftoop  to  the  fpirit  of  a 
 naturall  man  :  Hence  the  Apoftle  faith,  The  natural  man 
 receiveth  not  the  things  ofthefpirit  of  God  ,  for  they  are 
 foohfrnejjevnto  him^  I  Cor.  2. 14.  He  fhcweth  that  a  mart 
 that  hath  no  farther  light  of  underftanding  then  that  of 
 nature,  cannot  with  his  carnall  reafon  reach  the  hea- 
 venly my  fteries  of  the  word,  which  muft  be  underftood 
 in  a  divine  and  fpirituall  fenfe.  But 
 
 2.  The  Scriptures  are  a  fufficient  rule,  when  wee 
 come  to  make  ufe  of  them,  with  the  inward  anointings 
 of  t  he  fpirit  of  Chrift  upon  our  hearts*  And  hence  the 
 Apoftle  doth  comfort  the  Saints  again  ft  feducers  ,  fay- 
 ing, Entyee  have  a?i  wi£f  ion  from  the  holy  one  ,  andyceknow 
 all  things  2  1  Joh.  2.  20.  That  is,  you  are  not  in  danger 
 of  being  feduced  or  drawn  afide  from  Chrift  ,  becaufe 
 the  fpirit  of  God,  that  anointed  Chrift  a  Prieft  &  King, 
 hath  alfo  anointed  you  to  be  a  fpirituall  Prieft,  Rev.  1.6. 
 So  that  ye  may  be  able  to  guide  and  defend  your  felves 
 againft  falfe  teachers:this  anointing  you  have  received 
 from  the  ho!yoneb  even  from  Chrift.,  in  whom  isa  fpring 
 of  fpirituall  graces  to  be  communicated  unto  us,  by  wch 
 means  ye  know  all  things  needful  to  be  known  to  preferve 
 you  from  being  feduced,  or  led  from  Jefus  Chrift.  And 
 in  verf  27.  he  iaith,  Itot  the  anointing  which  ye  have  recei- 
 ved 
 
Verf.  8.  Solomons^.  167 
 
 vcdofhim,  abideth  in  you  :  and  yee  need  not  that  any  m  m 
 1  (houldtcachyou :  but  as  the  fame  andnting  tear he th  you  ofa'.l 
 things,  and  is truth, andis noire .  Although  in  particu- 
 lar things  wee  may  teach  andedifie  one  another ^  yet 
 none  can  teach  the  tr»nd  and  theaffefrions  to  (lick  raft 
 to  the  truth  ofChrid.,  but  the  Spirit,  which  is  to  lead 
 and  guide  us  into  all  truth.  Now  t  he  Spirit  of  Chrift 
 is  the  bed  Interpreter  of  the  Scripture  5  the  fame  fpirit 
 that  fir  ft  indited  the  Scriptures,  mufl  teach  ustoun- 
 derlland  them  .•  when  wee  have  the  fpirit  of  the  Pro- 
 phets and  Apoftles  3  who  were  pen-men  of  the  Scrip- 
 tures 5  then,  and  not  before,  fhall  weeunderitand  the 
 Scriptures.  It  is  the  Spirit  of  God  thatmuft  teach  us, 
 and  lead  us  into  all  truth  :  Hence  the  Apoflle  calleth 
 theGofpelthe^J////>///^//^  of  the  Spirit,  2  Cor.  9.  8. 
 And  this  fpirit  is  called  the  law  of  the  fpirit ,  Rom.  8.  2. 
 And  the  fpirit  of  adoption  and  freedome,  verf  1 5.  the 
 fpirit  of  decerning,  for  itfearcheth  all  things  ,  yea  the  deep 
 things  of  God,  1  Cor.  2.  10.  The  fpirit  of  faith,  1  Cor.4. 
 13.  The  fpirit  of  w ij dome  and  revelation ,  Ephef.  1.  17. 
 Now  wee  mull:  bring  the  Spirit  of  the  Scriptures  to  un- 
 derftand  the  Scriptures  3  the  Spirit  of  God  to  under- 
 Hand  the  word  of  God.  For  wijdome  will  be  juftjfied  of 
 her  children  :  none  oft  he  wicked  fa  all  have  underfianding,  but 
 the  wife fialhinderfi.md,X5an.  12.  10. 
 
 And  feed  thy  Krds  above  iheShepheards  tent. 
 
 By  Kids  you  heard  was  meant  young  Chrillians  that 
 
 wrere  tender,  and  wanted  to  be  cherifhed. 
 
 Hence  Obferve, 
 
 I.  That  the  Lord  doth  tender  and  take,  care   for  youn^ 
 
 Chrijiians.     If  the  Lord  exhorts  us  not  to  offend  our 
 
 weak  brethren,  he  wil  not  himfelf  offend  them.  Hence 
 
 it 
 
1 68  An  E  X  v  '  .        '  «f       Chap*  i. 
 
 it  is  the  Lordufeth  iuch  mild  expn  in  Scriputre, 
 
 !  as  a  Father,  Mother,  Nurfe,  mdthtMke^  ^s  a  father 
 fiftieth  his  child,  fo  the  Lord  pitties  his  people,  Pfal.  103. 
 Can- a  mother  forget  her  child,  &c.  The  Lord  pitties  us, 
 and  beares  with  our  weaknefle,  even  as  a  tender  mother 
 cloth  her  childs  :  andheeprovidethforus,  futable  to 
 our  weaknefle  i  milk  for  babes ,  as  well  as  ftrong  meate 
 forftrongmen. 
 
 Secondly  Obferve, 
 That  thofe  that  arejirongfoould  jlrevgthen  and  feed  thofe 
 that  arc  weak?. 
 
 feed  my  Kids,  my  young  and  tender  Chriftians  \  wee 
 muft  feed  &  inftrucl:  all  thofe  committed  to  our  charge* 
 Thus  Abraham  taught  his  houlhold ,  and  Joflmah  ferved 
 the  Lord  with  his  houfe ,  to  did  Cornelius:  Thus  we  are 
 to  feed,  refrefti,  edifie  and  build  up  one  another,  but  ef- 
 pecially  the  weak  and  tender  Chriflian. 
 
 3.  This  feeding  is  enlarged  from  the  place  where 
 they  were  to  feed  5  that  is,  either  befide  or  above  the 
 Shepheards  tents,  both  interpretations  hold  forth  the 
 goodneffe  of  the  pafture. 
 Hence  obferve, 
 7  hat  young  and  tender  Chrijl i an s  mrifi;  be  fed with  whvl- 
 fome  food. 
 
 Thofe  that  are  weake  are  the  mod  like  to  be  turned 
 out  of  the  way,  and  therefore  mould  not  be  fed  with 
 fuperftitious  ceremonies,  but  with  iolid  truth 5  their 
 feeding  fhould  not  be  only  morall  observation,  but  di- 
 vine Doftrine^  they  are  to  be  fed  above  the  Tents  of 
 falfe  Shepheards ,  and  be  brought  neer  the  Shepheards 
 of  Jefus  Chrift  :  they  muft  not  be  fed  with  the  husks 
 and  hog-meat  of  the  world,  but  with  heavenly  Manna 
 that  gomes  down  from  heaven  :  If  thofe  that  are  natu- 
 ral! 
 
Verf.  8  Solomons  Song.  169 
 
 rail  know  how  to  give  good  gifts  to  their  children,  and 
 
 will  not  feed  them  with  fcorpions  and  (lones  infteadcf 
 wholfome  foode  5  furely  then  Jefus  Chrift  the  great 
 Shepheard  of  foules  ,  would  not  have  his  Saints  fedd  j 
 with  the  hard  ftoncs  of  the  world,  or  with  the  husks  of 
 mans  invention ,  but  with  pure  and  fpirituall  food  : 
 Chrift  would  not  have  his  fheep  put  under  the  hands  of 
 Wolves  to  be  fed,  but  he  would  have  them  feed  above 
 fuch  Shepheards  Tents. 
 
 4.  From  the  phrafe  Tents,  obferve  :  That  our  efi.it c  and 
 condition  here  is  of  no  long  continuance.     The  Apoftle  cal- 
 1  eth  his  abode  in  this  world  as  the  building  of  a  Taber- 
 nacle ,  referring  to  the  Tabernacle  in  the  WildemeiTe, 
 which  was  removed  from  place  to  place  :  fo  it  is  faid  of 
 Chrift,  John  1.  that  he  came,  and  dwelt  (or  pitched  his 
 tent) among  us,  as  one  that  was  not  long  to  continue : 
 $0  our  lite  is  but  as  a  Shepheards  tent,  now  pitched 
 down,  and  by  and  by  raifed  up  5  now  fpread  forth  ,  and 
 anon  folded  up  in  a  bundle  3  now  we  are  ftrong  Stfaire, 
 foone  after  weake  and  deformed.  Hence  it  is ,  that  Job 
 faith,  man  commeth  up  like  a  flower,  all  glorious  and  faire, 
 and  is  cut  dorcne :  he  fleet  h  as  af/jadorv  9  and  continueth  not 
 Job  13.  2.    And  again  in  Chap.  8.  9.   for  we  arc  but  ofje- 
 fierday^  and  know  nothing,  becaufe  our  dayes  upon  earth  area, 
 fiadow.     Bildad  ftileth  himfelfeand  his  friend-  to  be  of 
 yefterday^  to  declare  the  {hortneffe  of  their  lives,  and 
 therefore  wee  know  nothing  in  comparifon  ,  as  if  we  had 
 lived  a  long  time  j  for  our  dayes  are  like  a  fhadow 
 which  is  moveable  and  unconftant  ?  fhort  and  tranfito-' 
 ry.  And  the  Apoftle  telleth  us,  we  have  no  continuing  Ci- 
 ty here.     The  life  of  man  ("from  the  beginning  to  the 
 end  )  is  but  a  fhadow,  a  vapour,  a  fmoak ,  as  a  Waft  of 
 wind, as  pafleth  by  D  and  returneth  not  again  5  inch  an 
 
 Z  uncer- 
 
i;o  An  E  X  V  0  S  I  T  1  0  N  of        Chap,  i  . 
 
 uncertainty  there  is  of  the  life  of  man,  that  hee  never 
 Hands  at  one  #ay  :  but  is  continually  fubjeift  to  chan- 
 ges. 
 
 Vers.  9,  io, 11. 
 
 ihciv:  compared  thee  9  0  my  love  D  to  a  company  ofhorfes  in 
 
 Tharaotis  Chariot, 
 ihy  cheeks  are  comely  with roxoes  of  'jewels '^{^^c^e  with 
 
 chains  of  gold.  r    * 
 
 IVee  will  make  thee  borders  of  gold  ,  with  Jtuds  of  fiver. 
 
 r^Krift  having  inftruded  his  Church,  nowentereth 
 ^intoanhigh  commendations  of  her,  to  theendliee 
 might  comfort  her  againfther  manifold  temptations: 
 {hee  was  pofltlTed  with  blacknefs,  verf.  5.  fhee  wanted 
 Chrifts  prefence,  verf  7.  The  fifft  cure  Chrift  giveth  ia 
 tte  two  firft  verfes,  declaring  how  beautifull  and  glori- 
 ous fhee  is  in  his  fight,  even  at  prefent,  and  that  (he  far 
 exceeds  the  chiefeft  ./Egyptian  horfes  of  rharaoh  ,  both 
 for  comely  fhape3  and  honorable  fervice :  and  alio  thac 
 fhee  is  glorioufly  adorned  with  the  graces  of  his  Spirit, 
 which  are  for  their  worth  and  beauty  3  asfo  many  pre- 
 cious borders  of  precious  ftones,or  chains  of  pearl.  The 
 lecond  cure  is  in  verf.  11.  wherein  Chrift  doth  further 
 declare  what  good  fhee  (hall  afterward  be  pofTefled  of, 
 namely,  amore  plentifull  effufion  of  his  Spirit  fhould 
 bepowredoutuponher,  which  fhalladdeto  her  for- 
 mer ornaments,  as  it  were  pure  gold  beautified  and  cu- 
 rioudy  wrought  with  the  filver  fpecks  of  a  new  en- 
 creafe  of  holineffe,  whereby  (hee fhall  (hine  more  glori- 
 oully  by  the  Brightnefle  of  his  glory. 
 
 Now 
 
Verf.  9.  Solomons^.  171 
 
 Now  all  thefe  graces  and  excellent,  gifts ,  which  the 
 Church  is  poflelled  of  already,  and  promifed  to  receive 
 of  Chrift  hereafter,  are  fet  forth  by  a  comparifon  ,  with 
 Chariot- horfes,  furnifhed  with  all  complements,  befec- 
 ming  King  Solomon  in  the  middeft  of  all  his  royalty. 
 The  words  in  the  Originall  run  thus  : 
 
 To  t-he  company  of  horfes  in  the  chariots  of  Pharaoh ,  / 
 hdve  compared  thee,  0  my  Love. 
 
 In  the  words  are  two  things  con  deferable, 
 
 z.  The  fweet  Epithite  Chrift  giveth  unto  his  Churchy 
 0  my  Love. 
 
 2.  The  comparifon  by  which  hee  fets  her  forth, 
 namely  by  the  horfes  in  Pharaoh's  Chariot. 
 
 0  my  Love. 
 
 The  word  re#f  e^tranflated  /^  fignifies  a  companion,     ni>*  . 
 a  familiar ,  a  fellow- friend;  it  hath  it's  name  in  Hebrew    r^  ' 
 otfeeding  together  $  andfo  generally  of  fociety,  friend-  un'%n 
 fhip,  and  neighbour-hood  §  of  conveffing  together,  and  Arikw,  9>> 
 fo  pertaking  of  each  others  good  or  evill.  c/r">  1roxi* 
 
 This  title  Chrift  giveth  to  his  Church  often  in  this  **' 
 fong,inw/i5.  and  Chap.  2.  2.io.  13.  and  C&9.4.1.7. 
 and  5.  2.  and  6. 4.  And  this  he  doth  to  fhew ,  that  the 
 Church  is  the  only  objeft  of  his  love.  All  the  beames  of 
 Chrifts  love  meet  in  the  Church  D  it  is  united  to  that 
 and  is  not  fcattered  to  their  objedb. 
 Hence  obferve, 
 
 That  the  greatefi  cut- goings  of  love  and  friendfhip  from 
 Chrift,  is  toward  his  Church. 
 
 Chrjft  and  his  people  feed  together,  walk  together, 
 and  do  fwcetly  convcrfe  together  3  their  hearts  are  knit 
 one  to  another,  as  tbe  hearts  of  Jonathan  and  Aw* ; 
 
 Z  2  Chrift 
 
l?2  An  EXPOSITION  of  Chap, 
 
 Chrift  cannot  content  himfelfe  with  his  happinefle  and 
 glory  5  until!  he  hath  communicated  of  the  fame  unto 
 his  Saints.   The  generall  love  of  Chrift  is  fcattered  and 
 branched  ourto  all  creatures  in  the  world}  but  his  fpe- 
 cialL  his  exceeding  great  and  rich  love  is  faftned  only 
 upon  his  Church.    Chrift  doth  declare  wherein  hee 
 hath  manifefted  his  love  unto  his  Difciples,  faying ,  I 
 have  called  yen  friends  ^for  all  things  that  I  have  heard  of  my 
 Fat hcr9 1  have  made  known  unto  you John  15  l5.That  is3  I 
 have  in  a  friendly  manner  revealed  the  fecrets  of  my 
 Fathers  bofome  unto  you  ,  and  declared  unto  you  the 
 myfteiiesofthe  Kingdom  of  Heaven  y  which  I  fhould 
 not  have  done,  if  you  had  not  been  my  friends.  Chrifts 
 love  to  his  people  k> 
 
 1.  Infinite  and  unmeafurable,  beyond  all  imagina- 
 tion orcomparifon.  Js  the  Father  hath  loved  me,  fo  have  I 
 loved  you,  faith  Chrift  to  his  Difciples,  John  15.9.  Now 
 who  can  underftand  with  what  love  the  Father  hath  lo- 
 ved the  Sonne  ?  no  more  can  we  define  and  fully  fet  out 
 what  is  the  love  or  Chiift  unto  his  Saints.  The  Apoftle 
 indeed  would  have  the  Ephefians  able  to  comprehends /th 
 aII  Saints  the  bredth,  and  length,  the  depth,  and  height  of  the 
 love ofC hrijl :b]it  yet  fot  all  that  he  concludes,  that  it 
 pjJfethkttGVpledgC)  Eph.  3. 18,19. 
 
 2.  A  gracious  love  :  I  re  ill  heal  their  backefliding,  I  will 
 love  them  freely ,  faith  the  Lord,  Hof.  14.  3.  Wee  haue  no- 
 thing to  invite  Chiift  to  love  us  5  but  his  love  is  free, 
 without  the  leaft  defert  at  all. 
 
 3.  A  liberall  and  a  bountiful  love  :  Chrift  hath  par- 
 ted wich  that  for  his  people,  which  was  moft  deare  un- 
 to him  D  the  foule  in  his  body  D  the  blood  in  his  veines, 
 and  (  which  was  more  deare  unto  him  then  all  the  reft) 
 thefweetand  ravifhing  apprehenfions  of  his  Fathers 
 
 love, 
 
Verf.9.  Solomons^.  173 
 
 love,  which  was  foecclipfed  in  his  agonies,  that  hce 
 cryed  out  with  a  loud  voyce,  my  God,  my  God,  why  h.iji 
 thouforfak,™  ntt  ?  It  is  reported  of  the  Pelican,  that  fhee 
 openeth  her  breaft  with  her  bill,  and  feedeth  her  young 
 ones  with  the  blood  dittillingfrom  her:  and  therefore 
 (  faith  mine  Author )  the  E%J  ptians  ufed  to  make  that 
 kind  an  Hieroglyphick  of  piety  and  pitty  5  and  upon 
 that  confederation  theyfpared  them  at  their  Tables. 
 Such,  and  far  greater  is  Chrifc's  love  to  his  Saints  5  for 
 faith  he,  Greater  love  hath  no  man  then  this ,  that  a  man  lay 
 down  his  life  for  his  friends ,  John  1 5. 13.  And  the  Apo- 
 ftle  faith,  that  he  loved  his  Church,  and  gave  himfelfefor  it, 
 Ephcf.  5.  25. 
 
 4.  An  eternall  love  is  Chrift's  towards  hL  Church.  1 
 have  loved  thee  with  an  everlafiing  kindnefs,  faith  the  Lord, 
 ]er.  31.  3.  And  again  he  faith,  with  everlaf ting  kindnejjc 
 will  1  have  mercy  upon  thee.  Though  the  Saints  are  black 
 and  deformed,though  they  have  been  negligent  and  ig- 
 norant 5  yet  Chrift  doth  not  leffen  or  detrad  his  love 
 from  them  :  but  [till  he  gives  them  this  Epithhe ,  0  my 
 beloved,  &c. 
 
 How  (hould  this  warm  and  kindle  all  our  affe&ions 
 unto  him  again  :  Chrift's  love  (hould  be  a  load-ftone 
 attraftive  to  draw  our  love  unto  him  :  there  is  nothing 
 doth  more  conciliate  and  attraftloveD  then  love  itfelh 
 Hence  it  is  the  Lord  faith,  I  have  drawn  them  with  loving 
 kindnefje ,  Jer.  31.3.  Surely  if  love  will  not  draw  out 
 our  affeftion  to  Jefus  Chrift,  nothing  will.  Oh  what 
 an  infinite  and  wonderfull  love  is  it,  that  majeftieand 
 love  (hould  dwell  together  in  the  heart  or  Chrift ! 
 Chrift  doth  much  condifcend  in  his  love  to  us :  fo  that 
 here  is  the  greateft  Majeftie ,  and  the  greateft  debafe- 
 ment  that  ever  was,  met  in  Chrift,  and  all  out  of  love  to 
 pooifouks.  j  have 
 
An  EXPOSITION  of        Chap,  I 
 
 nan 
 
 ■  AipiHiU- 
 
 r&vit*  cogt- 
 
 ginatus  eft. 
 In  Phicl. 
 
 cognovit, 
 
 jutavit)  in- 
 tentHt  juh, 
 
 itnfideravh, 
 
 Schind.  in 
 Pentagloc. 
 
 F.quus,  ur.ae 
 
 noiD 
 
 Lquitatus'y 
 wide       . 
 
 '  »npD7 
 
 7 'faragogjeo, 
 JiBXr.  7ft 
 
 J  have  compared  thee  to  a  company  of  horfes  in  Pharaoh's 
 Chariots. 
 
 I  have  compared  0  oi\>  /te/c  imagined \  or  thought  thee  to 
 bcl/I{e.  The  word  fignifies  to  frame  a  likeneffe  of  a 
 thing  in  the  mind,  or  to  impute  a  thing  to  be  this  or 
 that.  So  that  though  the  Church  had  been  negligent 
 andflowintheworkofChrift,  and  thought  (hee  had 
 been  unable  to  withftand  all  her  temptations  5  yet  hee 
 accounts  her  as  one  that  was  ftrong  and  aftive ,  as  one 
 that  was  glorious  and  beautifull. 
 
 Hence  obfei  ve3 
 
 Ihatchrifl  dothejleeme  of  his  feri) ants  and  people  3  mt 
 c7S  they  are  in  themfelves^  but  as  they  are  in  himfelfe. 
 
 Chrift  did  not  account  his  Church  to  be  (loathful I 
 and  ignorant,  to  be  black  and  fun-burnt  9  as  before  fhee 
 thought  of  her  felfe  .*  but  faith  he,  thou  art  fair  &  beau- 
 tiful!, thon  art  ftrong  and  aftive,  /  have  compared  thee  to 
 Pharaoh's  horfes  0  &c.  Chrifc  doth  alvvayes  efteem  of 
 his  Church  according  to  the  better  part  3  not  according 
 as  they  have  made  themfelves  5  but  according  to  that^ 
 which  he  hath  made  them  5  ana  not  onely  according  to 
 that  he  makes  them  to  be  now  3  but  according  to  what 
 he  intends  to  make  them  hereafter. 
 
 To  a  company  ofhorfes. 
 
 The  word  fufal\  which  being  the  feminine  of  Sus^  a 
 for/?,  may  in  propriety  fignifie  a  mare0  but  here  it  figni- 
 eth  a  troop  of  hoi  ft  s;  there  be  many  things  in  Scripture 
 fpoken  of  colle&ively,  as  in  Exod.  1 5. 1.  ihe  horfe  and  his 
 ridcrjovthehorfes  and  their  riders.  The  horfe  is  a  war- 
 like beaft,  as  he  is  defcribed, /<?£  39,19320.  He  is  terri- 
 ble^ neighing  fikethunder3  he  makes  a  breathy  which 
 
 covers 
 
Verf.    9.  Solomons^.  175 
 
 covers  his  neck,  and  fhews  his  courage  :  he  is  io  fierce, 
 as  ifhee  would  devour  and  fwallow  down  the  ground 
 under  him,  AndSolomon  faith ,  flbc  horfe  if  prepared  a- 
 gahiftthe  day  of  battle^  Prov.  21.31. 
 
 We  may  read  it  ,    my  company  of  horfes  5  the  Hebrew 
 letter  W5ufually  fignifies/;////?,  although  fometimes  it 
 is  added  in  the  end  of  a  word  without  tfgnification5  as 
 in  Lam.  1. 1.  Now  according  to  this  reading  3  myhorfs^ 
 the  Lord  doth  liken  his  people  to  goodly  horfes.,  there- 
 by  noting  the  ftrength  and  viftory  which  hee  givcth 
 them  over  the  enemies.     Thus  the  Prophet  fpeakes  of 
 the  children  of  ifrail,  in  refpeft  of  their  viftory  over 
 rharaohy  faying  3  Thou  diddefi  walke  through  the  fe a  with 
 thine  horfes^  through  the  heape  of  great  waters  3  Hab.  3.15. 
 Thus  Chrift  fighting againft  Anti-Chrift5  is  accompa- 
 nied with  all  the  Warriours  in  heaven  ( that  is 
 faithful!  in  the  Church  )  following  him  upon  white  ho 
 Rev.  19. 14. 
 
 In  the  Chariots  of  Pharaoh. 
 
 rharaoh  was  a  name  common  to  all  the  Kings  of  JE-  Sec Scbind. 
 gypt5andinthe  ^Egyptian  tongue  fignjfiesa  Prince  or  inFenug. 
 Ruler.  Now  weknowtheHorfesand  Chnriotsof  JE- 
 gypt  were  in  great  requeft  and  eftimation  3  not  onl  y  in 
 ^gypt5  but  in  other  Countreys,  as  the  Scripture  fhew- 
 eth3  Solomon  had  horfes  brought  out  of  iEgypt  a  1  King. 
 to.  28.  And  in  Ezel^iy.  15.  The  King  of  Judah  fenr 
 his  Ambajfadors  into  JEgjpt^  that  they  might  give  him  horfes 
 and  much  people.  And  the  Prophet  pronounceth  a  woe 
 againft  fuch  as  trufted  on  the  horfes  of  ./Egypt,  forfa- 
 king the  Lord,  faying.  Woe  to  them  that goe  dorvnefo.F- 
 gflfflN  help^  andjiay  on  horfes^  and  trust  m  Ch.tr rot  r3  be'caitfc 
 they  are  m  any  ^Q.  //*.  gr.  1. 
 
 Nov. 
 
176  An  E  X  P  0  S  I  r  I  0  KT  of       Chap.  I. 
 
 "Now  by  this  conipaiifon  Chrift  fetteth  forth  the  glo- 
 ry and  renown  of  his  Church  in  refpeft  of  her  victories 
 and  achievements ;  for  he  having  dire&ed  his  Church 
 to  follow  thefoot-fteps  oftheFlock,  and  to  feed  above 
 the  tents  of  falfe  Shepheards3  no  queftion  now  but  thefe 
 falfe  Shepheards  3   who  before  were  called  Chrift's 
 companion*;,  will  perfecute  and  afflift  her  :  now  for  the 
 comforting  and  fupporting  of  her,  Chrift  tells  herD  free 
 fhall  be  ftrongand  viftorious,  fhe  (hall  beMkethe  horfes 
 ofiEgypt,  ready  for  thebattell.     And  thus  when  the 
 Lord  threatneth  wars  againft  the  daughters  of  Sion3  he 
 faith  6  The  fljepheards  with  their  flockjpall come  unto  her D 
 they  pall fitch  thtir tents  againft  her  round  about  ^  8tc.  Jen 
 6.  23  3.     Now  the  Lord  tocomforthis  Church  againft 
 the  fury  of  thefefalfe  fhepheards,  compareth  her  to  the 
 horfes  in  Tharaotis  chariots  $  wherein  heefheweth  3  that 
 his  Church  (hould  be  ftrong,  cheerefullj  prompt,  and 
 ready  for  the  war reD  fheefhould  be  valiant  and  victori- 
 ous.    T  hus  the  Lord  promifeth  victory  to  his  Church, 
 againft  thofe  falfe  (hepheards  which  fhould  arife  a- 
 gainftherD  in  Zach.  10.  3.  hee  faith,  (by  a  like  fimile) 
 mine  anger  was  kindled  againft  the  fl  ef  heard s^  and  Ipun/fl- 
 ed  the  goats  $for  the  Lord  ofbofls  hath  vifited  his  flock?  ,  the 
 houfe  ofludah^  and  hath  made  them  as  his  goodly  horfe  m  the 
 battel^  &c     Hence  they  {hall  obtaine  the  viftory  over 
 their  enemies  ,  ^nd  therefore  he  addeth  in  verj.  5.  And 
 they  flail  be  as  mighty  men  which  tread  downe  (their  ene- 
 mies )  in  the  mire  ofthefirects  in  the  battell^  and  they  pall 
 fight \becaufe  the  Lord  is  with  them  ,  and  the  riders  on  horfes 
 pall  be  confonded.  By  the  (hepheards  and  goats  are  meant 
 the  cruel  Governors5which  did  oppres  the  poor  fhreep: 
 but  now  when  God  {hall  turne  his  favourable  counte- 
 nance towards  his  people  ,  hee  will  cloath  them  with 
 
 fuch 
 
Verf. 9.  Solomons  Song.  177 
 
 fach  valour  and  ftrength,  fothat  of  Sheep  they  fhall 
 become  great  War-hor(e$t  with  which  the  Lord  will 
 overcome  and  trample  downe  his  enemies.  So  in  that 
 Chrift  compares  his  Church  to  Tbaraob's  fl)arriot*H$r- 
 /«,hcdothpromife  and  declare  thatthey  (hall  obtainc 
 the  vi#ory  over  all  their  enemies  whatfoever. 
 Hence  Obferve, 
 That  Chrift  hath  armed  bis  People  with  fp  ir  it  uall  armour^ 
 power,  fortitude  and  valour  to  overcome  all  their  enemies. 
 Antichrift  fhall  make  war  with  the  Lamb^  but  the  Lamb 
 fhall  overcome  him,  Revel.  17  J4.  Butmarkethe  reafon 
 hegivethwhy  the  Lamb  (hall  overcome:  For  f  bey  that 
 are  with  him  are  called  and  cb  of  en,  and faitbfull  5  Thefe  are 
 the  Army  that  follow  Chrift  in  Heaven,  who  are  of 
 high  account  with  God3  though  the  World  call  them 
 Hereticks;  yet  thefe  are  called  to  deftroy  Antichrift, 
 and  will  faithfully  performe  it.  Now  though  their  E- 
 nemiesfae  ftrong,  andchewar  (harp,  yet  the  Saints  are 
 fure  of  vi&ory,  they  (hall  furely  become  Conquerours. 
 Thus  it  is  fpoken  of  the  two  Witnefles  in  %jvel.  1 1. 4. 
 That  if  any  man  will  hurt  them,  that  is,  if  any  way  perfe- 
 cting or  afflicting  them,  or  attempt  to  hinder  them  in 
 the  courfe  of  their  Prophecy,  Then  fire  fhould  proceed 
 tut  of  their  mouths  to  devoure  their  enemies.  Their  Ene* 
 mies  fhall  be  deftroyedbecaule  they  defpifed  their  Te- 
 ftimony.  Thus  aU  the  Army  in  Heaven  which  follow 
 Chrift  upon  white  Horfts,  %jvel.  19.  14.  they  (hall 
 make  war  with  principalities  and  powers,  and  with  all 
 the  rulers  ot  darknefle  of  this  World  ^  they  war  againft 
 all  the  Devills  in  hell,  and  againft  all  fpirituall  wicked- 
 ncfle,  having  received  power  and  Commiflion  from 
 Chrift)  and  therefore  (hall  overcome.     The  Saints  are 
 
 A  a  ready 
 
178  An  EXPOSITION  of        Chap.  1 . 
 
 ready  prepared  unto  this  Battaile,  they  are  prompt  and 
 ready,  they  are  full  of  fortitude  and  valour,  yea  and  far 
 beyond  the  Horfes  of  King  fhjraob.  The  Horfes  of 
 **JSf*  were  ftrong  and  ready  for  theB^nle,  butyet 
 they  were  but  fiefh  dnd  not  fpirit,  Zech.  4.  6*  But  the 
 Saints  are  cloathed  with  all  forts  of  Spiritual!  weapons, 
 yea^  with  the  whole  armour  of 'god^  Ephef.6.  andthusall 
 the  Saints  with  Paulave  more  then  Conguerturs. 
 
 Verf.  10.  Tby  cheeks  are  comely  with  rows  of  Jewells, 
 thy  neckjvitb  chains  of  gold. 
 
 Chrift  having  fet  forth  the  Churches  ftrengthand 
 valour,  now  continueth  his  Speech,  flie^itigalfojhow 
 his  Church  is  decked  with  his  Ordinances  and  graces* 
 The  beauty  of  the  Church  is  fct  forth, 
 
 Firft,  in  refpeft  of  her  cbeeks. 
 
 Secondly,  of  her  Neck. 
 
 Firft,  her  Cheeks  were  adorned  with  rows  of  Jewells 
 and  precious  ftones,as  the  manner  of  the  Egyptians 
 and  other  Countries  was. 
 
 Secondly,  her  neck  is  aflttnilated  to  Chains  of  gold, 
 which  was  a  goodly  and  glorious  fight. 
 
 Chrift  in  commending  the  particular  parts  and 
 members  of  his  Church,  fpeaketh  of  thofe  that  are  moft 
 in  fight,  becaufe  if  they  be  beautifull  and  faire,  there  is 
 not  much  inquiry  made  of  the  beauty  and  fairnefle  of 
 the  reft. 
 
 Thy  cheeks  are  comely,  &c. 
 
 -  ^rfo        The  Hebrew  Lechijalk,    fignifies  thy  cheeks,  0$  tby 
 
 Vnd<^.      jaws :  it  is  fometiaies  ufed  for  the  cheeks  or  jawesof 
 
 Gerl         Beafts,  and  of  Horfes,  as  in  Ifa.  gpi  28.  There  fhail  fa  a 
 
 bridle  in  the  j  awes  of  the  people.  Art 
 
Verf.  10.  Solomons  Song.  1 79 
 
 Are  comely. 
 
 Comply)  w  difireable, gracious,  beaut ifull  •  the  word  de-  pjfj^ 
 noteth  zfaire  and  comely  grace,  for  which  a  thing  is  to  be  decorum,*- 
 much  defired,  as  in  «P/*/.  33.  1.  TVji/*  ft  ro/r,f/y  fir  the  ™%£e 
 upright.  That  is,  it  is  very  defirabb.  And  in  Pfal.  ffcfaas  tfa 
 5.  HotineJJf  beametb  thy  houfe.  It  is  a  gracious  and  de- 
 cent fight  to  come  before  thee  with  holincffe  and  reve- 
 rence. 
 
 with  t -ows  of  Jewells. 
 
 The  Hebrew  word  Torirn^r***,  comming  from  the  Try 
 Singular  Tor,  it  fignifies  an  ordinary  diftributioh  or  ^^S" 
 difpofition  of  things,  and  hatu  affinity  with  Tbomb,  a  w/,4*f 
 Law,  which commf  th  of  tSe  ro     >  irab%  which  fignifies  ^n^n 
 to<&rf,ortocaft  fortfy.  •    itinp   nh  an  orderly  difpo-  D'#rL, 
 fingof  do&rine  $  a^din  StVijpture  ah  orderly  difpofition  inftimio. 
 h  put  for  an  explains  ti^n  of  tfie  word  Law  •  Davidhii, 
 lsthntbeLawofman^c.  z  Sam.  7.1^.  which  another 
 Prophet  fpeaketh  in  thn  wife,  Tfoa  ^  regardedmeac* 
 cording  to  the  order  (  or  diftofiiicn  )   of  4  wa«  0/  fc/V&  *fc. 
 gree,  O  Lord^  1  Chron.  17.  1 7.  So  the  Law  of  God  is  an 
 orderly  difposition  of  his  precepts,  proposing  of  them 
 to  us  as  a  rule  of  life.    The  fame  word  /Vis  alfoufed  Te^HU 
 for  a  Turtle- D ov <?,  which  fbmc  therefore  take  here  to  be  ordo,  conh- 
 Jewells  or  Ornaments  that   had  the  figures  of  Turtle-  *  *?''0*' 
 
 '  ^  torn  T«r- 
 
 DoveS^  tAT.avisyVQ" 
 
 Tby  Neck  with  chains  of  gold.  «  </«""  C 
 
 It  vyas  an  Ornament  of  honour  and  dignity,  efpecial- 
 ly  in  thofe  Eafterne  Countries,  to  wcare  Chaines  of 
 gold,  or  of  pearle  or  of  pretious  ftones.     This  word 
 
 A  a  3  Cbaru- 
 
180  An  EXPOSITION  of        Chap*  i 
 
 Cbaruzim  is  not  found  in  any  other  place  of  Scripture 
 befides  this,  and  is  Tranflated  cellars  or  chains,  and  it 
 fignifies  a  Chaine  of  pearleor  pretious  ftone5  when 
 rpany  pearles  are  drawne  together  upon  one  thred3  and 
 ipade  into  one  chaine  and  fo  put  about  the  neck* 
 
 Now  it  is  queftionable  whither  this  fimilitude  of 
 r#atfand  chains  is  to  be  referred  to  the  Church,  asfhee 
 was  compared  to  the  Horfes  mVharaotis  Chariot,  Ver. 
 9.  or  to  a  woman  as  (hee  was  a  Shepheardeffe  in  Verf.  8. 
 The  comparifon  will  agree  to  both. 
 
 Firft,  we  may  refer  thefe  rovs  and  lhains  unto  the 
 Church,  as  fhee  was  compared  to  the  Horfes  of  Thara  - 
 *£s  taking  it  thus:  Chrift  had  decked  and  trimmed  herb 
 even  as  great  Princes  doe  adorne  their  horfe  bridles5  he 
 alludeth,  no  doubt,  to  the  manner  of  thofe  Eafterne 
 Princes,who  ufed  to  trim  their  bridles3&  other  kinds  of 
 furniture  for  the  forepart  of  their  Horfes,  withfundry 
 kinds  of  Ornaments,  as  gold;  pearle3  pretious  ftones, 
 &c.  As  we  may  fee  in  $udg.  8.  21,  26.  The  King  of 
 tMidian  had  Ornaments  of  Chains  of  gold,  and  pearlc, 
 &c.  about  his  Camel's  neck.  Now  by  this  comparifon 
 hemeaneth,  that  there  was  no  greater  glory  norcome- 
 linefTe  in  thefe  things,then  was  in  the  outward.parts  and 
 members  of  the  Church. 
 
 Or  if  we  retaine  the  fimilitude  of  a  woman,  it  is 
 meant  of  eare-rings  and  Jewells  which  adome  the  face^ 
 as  we  have  it  in  the  Prophet,  /  have  decked  (hee  with  or- 
 naments, I  put  Bracelets  upon  thine  hand$y  and  a  chaine  on 
 thy  neck)  and  I  put  a  Jewell  on  thy  forehead^ and  ear. rings  in 
 thy.eare^  andabeautifull  crowneupon  thine  beadD  thus  waft 
 thou  decked  with  gold  and  filve\  and  thou  waft  exceeding 
 
 btavtifulL&c.Eitk,  ltf.U,i3^4». 
 
 Now 
 
Vcrf.n.  Solomons^  181 
 
 %t 
 
 Now  the  fpiriruall  fignification  is  one  and  the  fame, 
 according  to  either  fimilitude.  And  to  the  fame  end 
 muft  that  be  referred,  when  he  lakh,  Thy  neck  with  chain* 
 of  gold,  as  may  appeare  in  the  places  of  the  Judges  before 
 alledged.  We  muft  knowalfo,  that  by  therecitall  of 
 the  particular  parts ,  doth  recommend  unto  us  the 
 whole. 
 
 Thefe  rows  and  chains  fignifie  the  Ordinances&  whol- 
 fom  Laws  ofGod,which  were  binding  Hkechains,&di- 
 re&ive  to  guide  the  Church,as  his  goodly  horfe  in  the  bat- 
 tji/t,  Zecb.  10.  3.  and  being  managed  and  guided  by 
 Chrift  fhee  might  overcome  all  her  enemies.  And  all 
 the  Ordinances  of  Chrift  were  as  fo  many  Ornaments 
 of  Jewells,  and  chains  of  gold,  toadorne  the  face  and 
 neck  of  the  Church  $  and  alfo  by  her  conformity  and 
 obedience  to  them,  fhee  becomes  beautifull  in  the  eyes 
 of  Chrift,and  in  the  eyes  of  all  his  people. 
 Hence  Obferve, 
 That  the  observance  of  the  Laws  and  holy  rules  of  ChriJ?, 
 doe  adorne  the  Saints  as  pearles  and  chains  of  gold  doe  the 
 outward  man. 
 
 The  do&rines,  inftru&ions,  and courcells  of  Chrift, 
 received  by  bis  Church,  areas  fo  anny  Ornaments  un- 
 to her,  even  as  Pearles  and  Jewells  are  Ornaments  in 
 the  Bridles  of  Horfes.  This  is  that  we  have  in /Voir. 
 20.15.  There  is  gold  and  a  multitude  of rubier •  but  the  lips 
 of  knowledge  are  apretious  Jewell.  Andagaine,  <JMyson^ 
 heart  the  inflruBion  of  thy  Father,  and  for  fake  not  the  Lav  of 
 thy  Mothtr,  for  they  fball  be  an  Ornament  of  grace  unto  thine 
 headland chains  about  thy  mck,  Prov.  1.8,9-  "^^e  obfer- 
 vance  of  the  rules  of  Chrift,  makes  men  orderly,  graci- 
 ous, holy,  and  upright, all  which  are  comely  Ornaments 
 
 unto 
 
j-g.2  An  EXPOSITION  of        Chap.  i. 
 
 unto  Beleivers  *.  patience,  humility,  love,  felf.deniall, 
 rhefe  and  fuch  like  graces  are  the  peariesand  Jewells  of 
 the  Saints. 
 
 Secondly  Obferve, 
 That  by  the  observance  of  Cbrifls]  Laws,  the  Saints  are 
 guide  dyprots8ed,  and  made  v&ortous.  Hence  the  Church 
 isfaidto  have  her  flecks  comely  with  rows  of  J ew oils ,  or 
 Ornaments  upon  her  Bridle,  wherewith  Chritt  guideth 
 and  dire&cth  her.     Thus  the  Lord  faith,  that  he  made 
 Judah  as  gocdlj  Horfes  for  the  Battai/e,  Zech.  10.  3.  That 
 is,hc  hath  endowed  his  people  with  valour  and  ftrength, 
 fo  that  they  are  as  goodly  War-horfes,  who  being  ma- 
 naged and  guided  by  the  hand  of  God,  rtiould  be  able  to 
 overcome  and  trample  downe  all  their  enemies. 
 Thirdly  Obferve, 
 lb  at  Chri(l  hath  not  omly  indorsed  bis  p  top  It  with  inward 
 flrengtb  and  valour y  but  alfo  with  outward  glory  and  beauty. 
 In  the  former  Verfe  he  compared  her  unto  fbaraob's 
 Charriol,  Horfes  f,  in  reff  t&  of  her  inward  ftrength 
 and  vigour,  fo  here  in  this  Verfe  for  her  outward  deck- 
 ings and  Ornaments,  fuch  as  is  the  trimming  of  the  hor- 
 fes  Bridles,  aid  fuch  like  furniture  of  go!  J,  p?arle,  and 
 pretious  ftones.     This  is  alfo  demonstrated  in  PftL  45. 
 13,14.  where  it  is  faid,  The  Kings  daughter  is  all  glori- 
 ous within.     That  iss  fhee  is  honourable  inwardly,  ha- 
 ving the  heart  and  inward  man  adorned  with  faith,hopc, 
 love,  &c.  and  being  inwardly  indowedwith  fpirituali 
 ftrength,  fhee  is  able  to  withftand  her  enemies.     And  it 
 is  added,  Her  cloatbing  is  of *  wrought  gold \  and  fhee  fhallbe 
 brought  uttotbe  King  in  raiment  ofneed/e-izorkejkc.  That 
 is,  her  outward  cloathing  fhould  be  of  purled  works  of 
 gold,  fet  with  pretious  ftones .     This  outward  adorn- 
 ing 
 
Verf.  ii.  Solomons  Song.  183 
 
 ing  of  the  Saints  was  figur'd  out  by  tA /irons  Breft-plate, 
 wherein  there  was  Twelve  pretious  flows,  Exod.  28.J1. 
 And  the  Garments  of  the  Pritfte  were  holy,  made  of 
 white  linnen  5  all  which  did  (haddow  forth  the  ouu 
 ward  beauty,  righteoufnefiTc,  and  glory  of  the  Saints. 
 
 Verf.  i  l.  fV$$  will  make  thee  borders  of  gold,  with  fluds 
 of  filver. 
 
 Chrift  having  (hewed  the  prefent  happinefle  of  the 
 Church,  inrefpea  of  her  ftrength  and  comelineffe ;  he 
 nowdcclareth  what  fhouldbe  her  future  happinefle  5 
 namely,  a  further  encreafe  of  her  graces,  and  fome  ad- 
 dition of  rich  Ornaments.  Shee  is  richly  decked  alrea- 
 dy3  but  her  decking  (hall  be  yet  more  and  more:  fhee 
 (hall  have  the  mod  excellent  Ornaments  of  gold  and  fil- 
 ver,  which  wrought  together  doe  tet  forth  each  other. 
 In  the  words  obferve  two  things. 
 
 Firft,  the  maker  or  framer  of  thefe  works,  tfv*,  fp0. 
 ken  in  the  Plurall  number. 
 
 Secondly,  the  worke  thus  framed  or  made,  which  is 
 confidered  in  two  degrees. 
 
 i#  Inbordersof  gold. 
 
 a.  Inftudsoffilver. 
 
 wt  will  make,  Sec. 
 
 By  the  Plurall  number  wee,  moftdoe  underftand  of 
 the  Father,  Sonne, and  Spirit :  as  in  genef.i.  26.  Let  Us 
 mate  man,  which  :*  roeant  of  thofc  three  in  Heaven,  the 
 Father  the  word,  and  the  Spirit,  i  John  5.7.  Hereupon  he 
 is  called  God  our  'maker,  Job  35. 10.  and  fothe  Apoftle 
 vri(hcth,Grace  and  peace  from  the  Fatbsr,  Son&e,  and  holy 
 spsrit,Rom.  5.7.  And  the  Apofilc  fpeakingofthc^/- 
 
 verfities 
 
^84  An  EXPOSITION  of        Chap.  i. 
 
 verities  of gift s,  in  i  Cor.  12. 4,  5,  6.  faith,  thit  the  diverfi- 
 ties  of  gift  are  of  the  Spirit,  and  the  diver fities  of  mini* 
 fines  to  be  of  the  Lord,  that  is  of  Chrift ;  and  the  diver- 
 sities o]  operations,  meaning  the  efte&uall  working  of  the 
 Spirit,  t»  be  of  God.. 
 
 Againe,tbeeffe&uall  teaching  and  Revelation  of  the 
 glorious  Gofpellis  attribuced  to  the  Father,  Son,  and 
 holy  Spirit,  as  a  joint  vrorke  belonging  to  them  all. 
 
 1.  The  Father  revealeth  the  Myftery  of  the  King- 
 dome  :  thus  Chrift  tels  Peter  in  Mat.  1 6. * 7  Ft'fh  and 
 bloodbath  not  revealed  tbit  unto  tbee^  but  mj  fatb.  r  which  is 
 inbeaven,  And  againe  faith  he  in  J  A*  tf. 4s .  It  is  written 
 intbe  Prophets^  they  fyailbe  all  taught  of  God,  every  man 
 therefore  that  batb  beard  and  learned  of  the  Father ,  emmetb 
 unto  me. 
 
 2.  The  Sonne  likewife  teacheth  the  fame  glorious 
 Myfteries  unco  men,  and  is  therefore  called  the  Angell 
 of  <]ods  Covenant^  Malach.  3. 1.  And  faith  he,  Noman 
 Jtatb  fiene  (fod  at  any  time,  the  onely  begotten  Sonne,  which  is 
 in  the  bofome  of  the  Father,  he  bath  declared  him,  John  1. 
 1 9.  And  therefore  Is  faid  to  be  a  Teacher  fent  from  God, 
 John  3.2.  And  the  Lord  which  fpeaketh  from  Heaven, 
 Heb.  12.  I5» 
 
 3.  Theholy  Ghoftisalfoarevealerofthefe  Myfte- 
 ries unto  men ;  hence  the  Apoftle  faith ,  The  spirit 
 fearcheth  all  things,  even  the  deep  things  of  God,  1  Cor.  2. 
 10, 1  r.  And  therefore  it  is  called  the  Law  of  the  Spirit  of 
 hfe,  Rom,  8.  2.  Theminiftratton  oftbespin^  2  Cor.  3.  8. 
 thereveUtion  of  the  spirit,  Ephef.  f .  17.  And  nomancan 
 call  Jefus  Lord  but  by  the  Spirit,  1  Cor.  1  i .  \ .  And  fo  for 
 the  fending  ofthe  holy  Spirit,  the  Comforter,  the  Fa- 
 ther is  fai^l  to  fend  the  holy  Spirit*  For  I  will  pray  the  Fa- 
 ther 
 
Verf, li,         Solomons  Song.  185 
 
 thcr  (faith  Chrift  )  and  he  jh hill 'find  you  another  comforter, 
 &c.  And  the  comforter,  which  is  tie  holy  Ghoji  5  whom  the 
 father  will  fiend  in  my  name  y  &c.  John  1  4. 1 6.  2  6.  And 
 Chrift  faith,  that  he  will  fend  the  Comforter.  Iohn  15. 
 26.  'But  when  the  C  om for  tcrk  come  ,  whom  I  will  fiend  you 
 from  the  Father,  &c.  The  Father  fends  the  Spirit  in 
 Chrifts  name  ,  and  Chrift  fends  him  from  (or  in  the 
 name  of)  the  Father. 
 
 Laftly,  the  Comforter  is  faid  to  come  of  himfelf5  Ioh. 
 1 6.  7.  Thus  it  was  in  the  creation  of  the  world.  Gen.  1. 
 I.  God,  or  Elohim  created  the  heaven  and  the  earth.  In 
 which  place  the  verb  bara,  being  of  the  lingular  num- 
 ber doth  fignifie  themoft  fimpleeffenceof  God  :  and 
 theSubftantive^Efc/;/^  being  of  the  plurall  number, 
 notes  out  untous,  the  Father,  Sonne,  and  Spirit.  So 
 all  theworksof  creation,  redemption,  calling,  glorifi- 
 cation, arejoyntly,  andalfo  varioufly  and  promif- 
 cuoutly  attributed  to  the  Father,  Son,  and  Spirit.  So 
 here,  to  will  make,  &c.  The  Father,  Son,  and  Spirit  do 
 joy  ntly  work  in  the  adorning  of  the  foule.  Hence  ob- 
 serve, 
 
 Firft ,  That  workes  of  grace  are  very  glorious  wirkj. 
 
 The  excellency  of  the  worker  lets  forth  the  excel- 
 lency of  the  work  j  God  made  all  things  very  good  at 
 the  firft  :  And  as  for  man,  let  m  (  faith  God  )  makg  ht>n 
 7n  our  owne  image  (  which  phrafe  in  our  image,  fignifieth 
 the  unity  of  thcetlenceofGod  )  nowthis  image  was 
 very  glorious,  and  is  called  the  glory  of  God ,  Rom.  1 . 
 
 Now  all  the  works  of  God  are  glorious  *lheht&- 
 vens  declare  the  glory  of  God,  and  the  firmament  fijeweth  his 
 handy-worke,¥h\*  19. 1.  But  much  more  glorious  is  the 
 work  of  grace ,  or  the  new  creation  made  upon  the 
 foule,  which  is  the  renewing  of  it,  according  to  the  ;"- 
 
 Bb  v$4ge 
 
1 8.6  An  EXPOSITION  of        Chap,  i! 
 
 mage  of  God,Co\.  %.  10.  And  a  changing  of  the foule  into 
 the  fame  intake,  2  Cor.  5,18*  This  image  is  a  glorious 
 imagea  and  it  is  a  glorious  work  to  frame  it  upon  the 
 foule.  This  work  is  fo  glorious ,  that  it  commends 
 the  work-maa  and  framer  thereof  5  and  the  worker  of 
 this  grace  is  fo  glorious  y  that  his  worth  magnifies  the 
 works  that  he  doth. 
 
 Secondly,  obferve  ,  1 hat  all  our  graces,  both  in  the  be- 
 ginnings and  encreafings  of  them  ,  are  from  God.  Chrift 
 is  called  f  Ac  beginner  and  finifier  of  *onr  faith,  Heb.  12.  2. 
 He  is  the  Alpha,  and  Omega,  the  firft  contriver,  and  the 
 laftfinifherofall  our  work:  hee  that  hath  begun  a  good 
 worke  in  m,  is  the  fame,  that  muft  perfeff  thatworke  un- 
 till  the  day  ofchrifi.  Every  good  gift,  as  alfo  the  in  create 
 thereof,  if  from  God,]am.  r.  17.  The  Apoftle  attributes 
 all  praife  to  him,  that  is  able  to  doe  exceedingly  abundant- 
 ly above  all  that  we  aske  or  think?  9  according  to  the  power 
 that  voorketh  in  us,  Eph.  3.  20.  It  is  a  magnificent  pow- 
 er that  worketh  in  usD  and  that  power  only  can  worke 
 abundantly  more  for  us.  As  our  bodies  came  naked  in- 
 to the  world ,  fo  did  our  foules,  £2,^.16.4.  It  is  the 
 Lord  that  decketh  and  adorneth  us  with  grace,  verf. 
 12. 14.  It  is  from  Chrift  we  muft  receive  gold  to  enrich 
 us,  and  white  raiment  to  cloath  us,  Rev.  3.1 8.  We  put 
 on  the  new  man,  as  garments,  which  are  additions  to 
 our  nature,  given  us  of  Chrift  5  wee  are  poore,  it  is  hee 
 that  doth  enrich  us } naked,  he  cloaths  us  $  deformed, 
 he  beautifies  us  3  miserable ,  he  makes  us  happy :  in  a 
 word,  he  works  all  our  works  for  us. 
 
 Borders  of  gold ,  with  finds  of  Jiher. 
 
 Now  we  have  the  work  it  felfe  commended  to  us  ki 
 two  degrees. 
 
 ti  In 
 
Verf.  ii.  Solomons  Sang.  187 
 
 1.  In  borders  of 'gold. 
 
 2.  Tn finds of  filver. 
 
 Borders^  or  rowes  ,  the  word  is  the  fame  that  wee  had 
 in  the  former  verfc5  and  fignifiesan  orderly  difpofition 
 ofthings,fettingofthem  in  frame  and  order  ,  as  in  a 
 
 row. 
 
 Rowcs  of  gold. 
 
 ThzwordZahab  is  rendered gotd>  from  the clearnefTe     ant 
 and  brightneffeofthe  colour  ofit  5  for  the  clearing  of  ^^n 
 the  Heavens  comming  from  the  North  \  is  like  the  co-     anr 
 lour  of  gold.  This  flheweth  the  excellency  of  the  mat-  Jr^Jif,- 
 tef,from  which  this  form  is  made,  to  wit,  of  gold.  Rows  milk  efl  c#- 
 of  gold:  he  fpake  of  rowes  in  the  former  verfe,  but  here  lm  mu 
 hee  addeth  rowes  of  gold \  which  implyeth  an  addition 
 and  enlargement  of  grace. 
 
 With  finds  of  filver. 
 
 The  .vord  tranflatedy?/*^  fignifies  fome  little  point     ^ 
 or  print  i  fa  thing,  coming  of  fixing  or  farting  a  thing.  vJg 
 The  Greek  tranflation  readethit  thus,  wee  will  make    mipj 
 UkeneJJ'es  for  thee^with  prints  of  filver.  The  Apoftle  ufeth  runtlum  a 
 the  woxd^ftigmata^  marks  5  ipeaking  of  fuffering  i  hee  h^do vel 
 calls  them  the  marks  of  the  Lordlefus,  Gal.  6. 17.  ftfif  ' 
 
 Some  understand  here  by  the  borders  of  gold  the  foun-  nnpj 
 dation  of  a  Chriftians  hope  ,  the  very  ground  work  Pun8as 
 of  his  faith  -0  and  the  finds  of  filver  to  be  the  fuperftru-  Buxt.  «i 
 fture  put  into  the  edifice  or  building,  according  to  ^^r« 
 that  of  the  Apoftle ,  where  he  exhorteth  the  Hebrewes  x?™*™ 
 not  to  ftay  at  the  foundation  or  ground- work,  but  to  wot»?nfo 
 goe  on  to  perfection ,  Heb.  6.  r.    And  becaufe  wee  are  ™  £1^, 
 laved  by  the  foundation  ,  and  not  by  the  edifice  built  *>p  uf&r, 
 thereof  according  to  1  Cor.  3. 10.   So  referring  the 
 
 B  b  3  fitft 
 
j  88  An  EXPOSITION  of  Chap,  i 
 
 firft  to  our  juftification, and  thefccond  to  our  fanftin> 
 cation  3  as  to  the  fruits  flowing  from  our  fan&ificati- 
 on  }  that  is3  works  of  fan&ification. 
 
 Others  underhand  the  words  for  the  increafingof 
 graces  ?  and  the  bringing  of  the  Saints  from  glory  to  glo- 
 ry ^i  Cor.  3.18.  From  one  degree  of  grace  toanother, 
 and  this  is  taken  from  the  nature  of  Gold,  becaufe  it 
 will  be  beat  out  to  a  very  large  fubftance.  And  as  for 
 the  prints  of fiver  5  they  make  it  an  allufion  to  that 
 place  in  Trov.i^.w,  12.  where  it  is  faid,  a  word  fpo  ken 
 7uh/s  place  (or  aptly)  is  tike  apples  of  gold,with  pictures 
 of  fiver.  As  an  ear-  ring  of  gold  ,  with  an  ornament  of  fine 
 gold,  fois  a  wife  reprover  upon  an  obedient  eare.  W  hich 
 dothdecrareuntous,a  that  reproofs  well  given  D  and 
 well  taken  ,  are  as  beautifull  ornaments  unto  the 
 Saints. 
 
 Or  wee  may  underftand  it  of  the  glorious  Ordinan- 
 ces and  graces,  that  fhould  be  difpenfed  in  the  times  of 
 the  Gofpel,  and  ho w  they  fhould  far  exceed  thofe  car- 
 nail  ordinances  under  the  Law  :  according  to  this  the 
 Lord  fpeaks  in  I  fa.  6c.  17.  f 'orbraffe  I will bringgold,<& 
 for  iron  I  will  bring  fiver,  and  for  wood,braffe,  &  for  fcn:s 
 iron,  &-c.  Thiswasapromife,  that  the  Lord  in  the 
 dayesoftheGofpel  would  make  all  things  better,  and 
 make  a  through- alteration  of  Ordinances  5  hee  would 
 demolifh  all  carnall  Ordinances  ,  and  fet  up  thofe  that 
 arefpirituall.  We  may  underftand  the  words  to  bea 
 promifeofanewfupply  of  gvacesand  ftrength  [  that 
 Chrift  would  give  unto  his  Church  5  or  of  the  glorious 
 ordinances  and  graces  difpenfed  unto  the  Saints  in 
 the  da^  s  of  the  Gofpel;  all  thofe  carnall  Ordinances  of 
 meats  and  drinks,  and  diverfe  wa  filings  fhould  be  tur- 
 ned into  a  morevfpirituall  adixiniftratlon.    The  Apo- 
 
 «*     file 
 
Verf.n.  Sglomons^.  18^ 
 
 ftletelleth  us  that  thofe  rites  and  ordinances  under  the 
 La  w^ftood  only  in  meats  and  drinkji  and  diver fe  vp.  flings, 
 and  c<trnall  ordinances  impofed  on  them  3  untill  the  time  of 
 reformation,  Hebr.  9.10.  TheApoflle  linns  up  all  le- 
 gal] rites  and  fliadow*  whatfoever,  calling  them  camall 
 ordinances  3  of  jufVlfications  of  the  flefh,  becaufe  they 
 did  fan&iiie  only  to  the  purifying  of  the  flefh  8  &feing 
 of  thofe  who  ufed  them  from  legall  pollutions  :  And1 
 faith  hc3  thefe  were  impofed  untill  the  time  of  reforma- 
 tion :  that  is  5  untill  Chriftcame  in  the  flefh  3    who 
 mould  reform  all  fuch  carnall  rites  and  ceremonies3 
 with  all  thofe  legal  obfervations&ferviccs^exhibiting 
 the  truth  and.  reality  of  fpirituall  things  fignified  by 
 them3  andbyinftitutinga  more  holy  and  fpirituall 
 worfhip.  We  may  take  either  of  the  twolaftinterpre- 
 tations3  either  of  the  encreafe  of  grace  unto  the  church 
 then  prefent3  or  ofthofe  plentiful  meafures  of grace3 
 find  fpiritualladminiftrations  under  the  Gofpel. 
 
 Firft3  if  wee  take  the  meaning  of  the  words  for  an 
 increafe  of grace3  obcrve, 
 
 That  where  evi  r  the  Lord  begins  a  rv  or  h^of grace  3  hee  doth 
 addenew  fuppl/es  of  grace  to  fuch  beginnings. 
 
 This  is  that  the  Apoftle  was  very  confident  of  in 
 behaHeof  thcrhilippians  :  That  hee  that  had  begun  a  good 
 itorke  in  them,  would  fin  if)  it  untill  t  he  day  ofchriji  5  Phi). 
 I.  6.      And  he  faith  inHeb.  12.  2.  Chriji  is  the  author 
 and  fini  per  of  cur  faith.      When  God  had    made  the 
 world3  he  did  not  ceafe  from  exerciling  his  power;but 
 it  is  ftill  at  work  for  the  upholding  of  the  creation  ;fo 
 concerning  the  work  of  the  new  Creation  3  I  mem  the 
 workofgraceinthefoule:  Chiift  doth  not  only  be- 
 gin this  work,  or  work  fomefmall  degrees  of  it  3  but 
 he  doth  proceed  to  maintain  what  he  bath  begun  9  and 
 
 to 
 
H_° An  EXPOSITION  of        Chap,  i 
 
 toencreafethat  which  he  maintains  5  and  to  perfeft 
 what  he  doth  enci  eafe  ?  carrying  the  foule  from  glory 
 to  glory. 
 
 2.  If  wee  underftand  the  words  of  thofe  glorious 
 things,  that  were  to  be  exhibited  by  Chrift  in  the  time 
 of  the  Gofpel 
 
 Obferve  hence. 
 
 That  the  DoUrine  offaith^  and  ordinances  of  the  Gofpel^ 
 with  the  graces  accompanying  them^are  much  mote  glorious 
 and  excellent^  then  thofe  under  the  law. 
 
 This  glorious  Gofpel  the  Apoftle  fets  forth  at  large 
 in  2  Cor.  3 .  from  verf  7.  unto  verf  1 1 .  But  if  the  mini- 
 fir  at  ion  of  death  written  and  engraven  injiones^  were  glori- 
 ousD$tc.  how flmll  not  the  miniftration  of the  fpir it  be  more 
 glorwus.  He  calleth  the  law  the  miniftry  of death,  be- 
 caufe  the  letter  killeth,  becaufe  it  doth  not  communi- 
 cate an  ability  to  man  to  keep  the  fame,  neither  makes 
 any  promifeofforgiveneffe  unto  the  tranfgreflbf  3  for 
 tftetenourofit runs  thus:  Curfedk  everyone  that  abi- 
 deth  not  in  all  the  things  which  are  written  in  the  law.  It 
 convincethus  of  finne,  and  therefore  it's  called  the 
 miniftration  of  death  and  coridemnaron :  but  the  Go- 
 fpel is  the  miniftration  of  the  Spirit "  and  of  life  and 
 righteoufnefs  :,  becaufe  the  Gofpel  doth  not  only  {hew 
 the  way  to  life  by  Chrift,  but  it  is  accompanied  with 
 the  power  of  the  holy  Spirit  ,  whereby  wee  are  raifed 
 from  the  death  of  finne,  and  quickned  tothe  life  of 
 holinefte^and  it  doth  alfo  crown  us  with  righteouf- 
 nefle3adminiftring  the  fame  unto  us  by  Jefus  Chrift. 
 Hence  faith  the  Apoftle  in  verf.  16.  For  that  which  wot 
 made  glorious  ^had  no  glory  in  this  refpeff  [  by  reafonofthe 
 glory  that  excelkth.  That  is,  all  thofe  legall  admitiiftf a- 
 tions3  which  had  fomefcind  of  glory  upon  them,  yet 
 
 they 
 
Verf.  ii.  Solomons^.  191 
 
 they  had  no  glory  comparatively  :  as  the  light  of  a 
 candle  fhines  very  bright  in  the  night,  but  it  isobfcu- 
 red  in  the  day-time  3  fo  is  the  light  of  the  Moon e  ob- 
 fcured  by  the  light  of  the  Sunnc%  Co  likewife  is  the 
 glory  of  the  Law  obfcurcd  by  the  light  of  the  GofpelD 
 that  it  feems  to  have  no  glory  or  light  at  all. 
 
 Indeed  the  law  was  glorious  in  two  vefpe&s  efpe^ 
 cially. 
 
 1.  In  refpeft  of  the  promulgation  of  it3  as  the  Apo- 
 ftle  (hewes5.Hr/'.  i<2. 18, 19.  There  was  fire,  and  black? 
 neffe9  and  darkjtefe,  and  tempcft,  and  the  found  of  a  Trum- 
 pet, and  the  voyce  of *  word j,  &c.  The  Lord  came  in 
 great  Majeftieto  give  the  Law  5  even  as  the  Kings  of 
 the  earth  do  put  on  their  garments  of  State  when  they 
 goe  to  enaft  Laws :  but  Chrift  difcovered  more  glory 
 upon  the  Mount  5  at  his  transfiguration^there  was  M<h- 
 fes  and£ lias,  and  the  voyce  of  God  from  heaven  \  and 
 
 the  appearance  of  the  holy  Ghoft  defcending  upon- 
 him,  &c.  And  hence  it  is3  the  glory  of  Mount-SVtf/z 
 exceeds  the  glory  of  Mount-Sinai 
 
 2.  In  refpe&ofthe  matter  of  the  Law,  it  was  gloria 
 ous :  it  contained  the  image  and  glory  of  God  ,  which 
 atfirft  was  (tamped  upon  mans  heart ,  and  after  writ- 
 ten in  the  tables  of  ftone  5  but  now  the  Gofpel  holds 
 foith  this  image  as  (lamped  upon  Chrift,  andfo  repre- 
 fentedtousagain.  This  the  Apoftle  teftifies  unto  us 
 in  2  tar..  4.  4.  faying  ,  Left  the  light  of  the  glorious  (jofpcl 
 of  Chrift  9  who  is  the  image  of  God  9  fjjould  fl)inc  into  their 
 hearts.  And  Chrift  is  called  the  exprefe  forme  or  image 
 ofhisperfon^  Heb.  1.  3.  This  is  fpoken  not  only  in  re- 
 fpeft  of  his  divine  nature  ,  but  alfo  in  regard  that  hee 
 is  G  >d  manifeft  in  the  Hefh  ,  by  whom  the  glory  and 
 rigtneoufnefle^  grace,  mercy 3  goodnefle,  wifddomo 
 
 and 
 
192 
 
 An  E  X  P  0  S  I  r  I  0  N  of        Chap.  1 
 
 and  power  of  God  is  revealed  unto  us.       / 
 
 Again  the  Apoftle  telleth  us  y  that  the  glory  of  the 
 minfftraf  ion  excelleth  that  of  the  law ,  becaufe  that  of 
 the  law  is  to  be  done  away,  and  that  of  the  Gofpel  was 
 to  remain,  aCar.,3;  ti.  All  thofecarnall  rites  and  or. 
 dinances  of  the  Law  were  to  beabolifhed  5  and  the 
 Lord  promifesthat  in  their  ftead,  he  w\\  create  new  hea- 
 vens• ,  and  a  new  earth  :  and  the  former  pall  not  be  vemem- 
 brei.  or  come  into  mind^  Ifa.  6  5 .  *  7.  The  Lord  would  fo 
 $ter  and  change  the  ftate  of  his  Church  ,  that  it  (hall 
 Teem  to  be  a  new  world  :  and  the  fpirituall  excellency 
 thereof  (liall  fo  much  exceed  that  which  was  before, 
 that  the  confederation  of  the  one,  (hallfeeni  to  drown 
 andabolifhthe  memory  of  the  other.     The  Apodle 
 doth  argue  the  abolifhing  of  the  old  Ordinances,  and 
 the  continuance  ofthe  new,  thus:  Inthat  he  faith  anew 
 covenant  (  fpeaking  of  the  promife  of  God  J  -he  hath 
 mack  the  fir f  old:  novo  that  which  decay eth  And  waxeth  old 
 is  ready  to  vanifl)  away^  Heb.  8. 13.   That  is,  the  old  le- 
 gall  adminiftration  (hall  be  difannulled  3  or  abrogated 
 at  the  comming  in  of  that  which  is  new. 
 
 To  conclude  3  in  the  times  of  reftau  ration  of  the  Go- 
 fpel, all  things  fhall  be  akeredfor  the  b.tter,  as  mlfa. 
 30.  26.  1 he  tight  of  the  Moon  full  be  as  the  light  of  the  Sany 
 and  the  light  ofth:  Sun  pall  be  feven-fold^  as  the  light  of 
 jcv:nddycs^c.  That  is,  every  adminiftration  of  the 
 Gofpel  (hall  farre  exceed  in  glory  and  light  all  thofe  of 
 the  Law.  And  in  this  refpe&the  Prophet  faith  .  'J  he 
 Sim  and  the  A  loon  fall  be  ajh  a, wed ,  when  the  Lord  of  holts 
 fall 'rule  inZww.&c.  jfa.  24.  23.  That  i:-\  thelightand 
 glory  of  the  Sun,  and  of  the  Moon  {hall  be  darkneffc 
 in  compatifon  of  the  light-  and  glory  of  God,  that  (hall 
 ihinc  in  his  Church  under  the  Gofpel*  Seealfoin  lfa. 
 
 60. 
 
Verf.  n.  Solomons^.  ic: 
 
 6c.  19,1c  where  the  Lord  faith,  ihy  fun  jhallbeno  more 
 thy  light  by  day  5  neither  for  brightneffe  Jtali  the  Moonegive 
 light  unto  thee,  but  the  Lord  Jball be  unto  thee  an  evtrlajiing 
 light,  and  thy  God  thy  glory  :  thySunfiaJl  no  more  goe  doxone, 
 neither  (hatl  thy  Moon:  withdraw  itjelfe,  &c.  If  we  under- 
 ftand thefe  words  of  the  firfttimes  of  rheCoipcll,  then 
 by  the  Sun  and  Moone  wemuft  underftand  all  legall 
 rites  and  ffaddows,  which  were  the  light?  of  thofe 
 times.  But  ifwe  underftand  the  laft  reftoration  of  the 
 Gofpcll,  winch  (hall  be  after  the  generall  Apo(racy,and 
 falling  away,  by  reafen  of  the  over-fpreading  of  the 
 datkneiieof  Antichrifl.  I  lay  if  it  be  meant  of  tins  hit 
 reftoration,  then  we  mufc  underftand  by  the  Sun  and 
 Moone  all  outward  and  worldly  meanes,  where  bv  Cod 
 hath  conveyed  any  light  unto  his  people:  fuch  out- 
 ward and  worldly  mcanes  (hall  ceafe,  and  the  Lord  will . 
 communicate  light  and  grace  into  the  hearts  of  his  peo- 
 ple3  by  fome  higher,  and  fome  more  fpirituall  way, 
 then  he  hath  done  formerly. 
 
 Thus  much  for  ChriiVs  embraceing,  commending, 
 and  prcmiling  unto  his  Church,  wherein  he  fets  forth 
 her  excellency  in  refpeft  of  the  time  then  prefent,  and 
 alfo  in  refpeft  of  the  time  to  come.  Now  it  folio  wet  h 
 that  the  Church  doth  endeavour  to  fet  forth  the  excel- 
 lency of  her  Beloved. 
 
 VERS.. 
 
F94  *n  E  x  r  °  '  l  7  ]  °  ;    °  Chap.li 
 
 VERS.  12,  13  1  [.. 
 
 llhikthe  King  fitteth  at  his  tahte^mj >  fpikenard  fendefh 
 forth  the  fmell  thereof 
 
 A  bundle  of  Myrrhe  is  my  Beloved  unto  me^  he  pall  lye  all 
 night  betwixt  my  Ereajis. 
 
 My  beloved  is  unto  me  as  a  cluflre  of  Camphyre  in  the  Vine- 
 yard of  Engedi* 
 
 IN  the  three  laft  Verfe,  Chrift  fet  forth  theexcellen- 
 I  cy  of  his  Church,  in  refpeft  of  the  time  that  then  was, 
 andalfo  in  reipeft:  of  times  that  fhould  come  after  :  now 
 the  Church  inthefe  three  Verfesfets  forth  the  excel- 
 lency of  Chrifr,  with  the  excellent  effects  of  all  thofe 
 grace  which  he  had  beftowed  on  her,  and  that  (hee  be- 
 ing fo  adorned  by  her  Beloved,  the  odour  of  hi?  Spirit 
 in  herDiflued  and  flowed  forth  with  fuch  afragrancy,as 
 it  did  very  much  delight  her  felfe  and  others  with  the 
 redolency  thereof.  The  Church  doth,  as  it  were,  an- 
 fwer  her  Beloveds  commendations  of  her,  by  returning 
 the  like  praifes  and  commendations  unto  himDas  before 
 he  had  commended  her.  The  Church  fetteth  forth 
 her  Beloved  Meffiah,  not  barely  or  fimply.,  but  what  a 
 one  he  is  to  her  5  that  he  is  one  of  excellent  fweetnefle 
 and  redolency.  Now  the  fweetnefle  of  all  Chrifts  hea- 
 venly graces  unto  her3  and  in  her,  are  fet  forth  to  us  by 
 thiee  excellent  comparifons :  towit> 
 
 Spikenard^ 
 
 Camphyre^ 
 
 &  Afyrrhe, 
 We  have  the  effects  of  all  his  graces  and  fweetnefle 
 as  our  graces  from  his  graces,  and  our  fweetnefle  fror 
 
 h 
 
Verf.  12.  Solomons  Sang,  195 
 
 his  fweetneffe.  An  J  we  have  the  caufe  of  all  this, 
 namelVjOur  union  and  ncere  communion  with  him,  all 
 which  is  contained  in  thefe  three  Verfes. 
 
 Verf.  1 2.   While  the  Kingjtfei hat  his  Talk 3  n*jfph$~ 
 MrAftndzth  forth  the fmell  thereof 
 
 .In  this  Verfe  we  have,  _ 
 
 Firfii  Chrifts  communion  with  his  Church?whlch  is 
 implied  by  his  firing  at  his  Table  with  her.  This  com- 
 munion is  inlarged  by  the  time,  While  the  King  Jitethyl. 
 
 &cc. 
 
 Secondly,  The  effect  of  this  communion,  the  Church 
 hath  her  odour  by  it:  My  Spikenard fendeth  forth  the 
 fwell thereof  So  that  Chrift  hath  his  communion,  and 
 his  Church  hath  her  odour. 
 
 U  bile  the  Kingfiiteth,  Sic. 
 Here  we  have  the  Kingly  feeding  of  Chrift  with  his 
 
 was  in  his  circle  (or  in  his  compafje}  which  phrafeal    Cinwvit, 
 ludes  to  the  Jewiih  forme  of  fitting  at  Table,which  was  clJn'^uvlti 
 round  about,  as  it  were  in  a  circumference  or  circle.     ^ilD  \ 
 Now  by  this  fitting  round,it  cannot  be  meant  of  Chrift  ^"^ 
 fitting  alone,  but  a  fcftion  with  others:,  towit,  with  all  popril'm 
 his  faithfullguefts,  that  together  with  Chi ift  doc  envi-  wrkanam 
 roue  this  Table.       ^  <™%™m 
 
 The  King  isMeJJiaL  who  is  Lord  and  head  over  his  fedeba 
 Churchy  they  that  affociate  with  him  are  the  Saints  Buxr*  in 
 gathered  from  all  parts  of  the  World:  the  place  of 
 their  feffion  isat  the  Table,  for  that  is  meant  by.the 
 round  or  circle  here  fpecified.     The  Hebrews  were 
 
 C  c   2  wont 
 
xo/o  An  EXPOSITION  or'  Chap.  t 
 
 want  to  (it  Found3  or  in  a  circle,  as  was  faid  before  5  an 
 
 example  whereof  we  have  in  i8tm.l6.iu  when  ><*- 
 
 #/#c/ defired  Jejfe  to  fend  (oi  David  his  youngeft  Son,  he 
 
 faith.  We  will  not  Jit  dovsmeuntiU he  come  hither :  in  the 
 
 Hebrew  it  is,  Bccaufe  w:  will  not  round  until  he  com :  hi- 
 
 k\> — '3  therm     That  is,  Wee  will  not  fit  down:  to  Fenft  before  he 
 
 it;  3Dj  come.     The  Table  that  thefe  fit  at  is  tobe  confidered 
 
 HS  1*0  according  to  the  place,  and  that  is  two-fold. 
 
 i.  The  place  of  Chrift's  fiing  may  be  meant  of 
 Heaven  \  and  if  fo,  then  it  fets  forth  the  wonderful! 
 iweetnefle  of  Chrift,  evenwhilft  he  is  in  the  Heavens  ^ 
 then  the  fence  would  be  as  mvch  as  if  the  Church 
 (hould  fay 5  now  while  the  King  fits  in  Heaven,  com- 
 pafied  with  his  holy  Angells5  and  I  here  on  Earth  be- 
 low, there  is  a  wonderfull  diftanee  between  us,  and  yet 
 hisfweet  favour  commeth  unto  me  ^  yea,  I  doe  fmell 
 his  fweetnefle  though  at  a  great  diftanee,  even  ask 
 were  the  precious  Spikn^vrd,  Myrrhe,  and  Camphyre. 
 
 2,  We  may  take  it  for  Chrift's  feafting  with  his  peo- 
 ple while  they  are  here  on  Earthy  of  his  fpirituall  Ban- 
 quet with  his  Saints,  feeding  them  with  his  word  and 
 graces  :  for  thus  he  faith,  lehold  Ijiand  at  the  doore  and 
 kticckSi  if  any  man  he  are  my  voice  and  open,  I  will  come  in 
 and  fup  with  him,  and  he  with  me^  Revel.  5.20.  This  fpi- 
 rituall communion  that  Chrift  hath  with  his  Church, 
 is  called,  7 he  Table  of  the  Lord,  Mai.  1.  8c  l  Cor.  10.  21. 
 •and  it  iignifies  that  blefled,  fweet,  and  heavenly  com- 
 munion bet weene  Chrift  and  his  Church. 
 Hence  Obfeive, 
 1 hat  there  is  a  muinall  feajlmg  betwixt  Chr/Ji  and  his 
 Church.  Theunity  andcommunion  that  we  have  with 
 Chrift  is  fet  forth  to  us,in  our  fiting  downe  with  Chrift 
 at  his  Table,  to  the  end  we  may  partake  with  him  of 
 
 his 
 
Verf'i 2.  Solomons  Song.  xc^j 
 
 his  fpirttuall  dainties,  and  heavenly  Minn?.,  with 
 which  he  feeds  and  refrefheth.  his  Saints.  Itismoft 
 true,that  we  have  nothing  to  invite  or  welcome  Chi  ift5 
 but  he  fends  provilion  of  his  owne,  and  c-  mes  (  as  we 
 ufetofay  )  at  his  ownecoft  5  lie  firft  fend,  a  fpirit  of 
 faith,  a  fpirit  of  love,  a  fpirit  of  holinclle,  a  fpirit  ofhu- 
 inility  ^  and  then  comes  and  makes  a  f baft  of  fuch  pro- 
 vifions  as  himfel  defends.  Now  what  ever  may  be  faid 
 inthepraife  and  commendations  of  a  plentitull  Feaft, 
 thefameand  much  more  may  be  faid  in  thehigh  com- 
 mendations of  this  Feaft  that  Chriftinak.es  for  his 
 Saints. 
 
 i.  In  Feafts  there  are  the  chiefeft  proviiions  of  meat 
 and  drinker.  Soin  Chrift  we  havethe  chiefeft  food 
 in  all  the  World.  Myflejh  is  meat mdeed^andmy  b  loud  is 
 drinkeindced^dAih  Chrift,  John  6.  55.  That  is,  his  flefh 
 is  that  fpirituall  Manna  that  came  downe  from  Heaven, 
 with  which  our  fouls  are  fed  to  eternall  life.  The 
 Crucified  flefh  of  Chrift,  by  which  divine  jufticewas 
 fati<fied,  istheonely  meat  to  refrefhour  fouls:  what 
 greater  rarity  is  there  in  all  the  World  for  the  foultc 
 fcedon,  then  the  graces  of  Chrifts  fpirit,  flowing  out 
 abundantly  upon  our  hearts. 
 
 2.  A  Feaft  hath  all  foitsof  provifions :  SoChiiftis 
 variety  of  food  unto  the  fouls  of  his  people.  All  the 
 fromijcs  are yeaz  and  in  him  timet?,  1  Cor.  1.  2c.  There 
 are  promifes  fuitable  to  every  condition  and  relation  of 
 his  people:  there  is  moft  pretious  and  pure  blood  to 
 wafh  away  their  guilt, there  is  ftrength  to  fupport  them 
 inweaknefTe,  there  is  a  Garment  of  righteoufnefle  to 
 cover  t  he  fhame  of  their  nakednefTe,  a  Spirit  of  truth  to 
 lead  and  guide  them  into  all  truth}  fweet  mercies  • 
 confolations  tocomfort  them  in  all  their  drooping 
 
 C 
 
*y%  An  EXPOSITION  of        Chap.  i. 
 
 Gold^  and  Pearles,  and  pretious  ftones  to  enrich  them. 
 Inaword,thcreisaplenkude  and  fullnefle  of  all  grace  , 
 to  feed  and  fill,  their  empty  and  ddUtute  fouls.  And  ; 
 thus  we  have  the  Apoftlein  i  Cor.  i.  30.  lead  wcfhould 
 not  be  too  much  caft  downe  with  our  owne  folly  faith 
 Chrift  is  made  unto  ui  of  God,  wifdome^  and  for  our  un- 
 clcanneffe  and  corruption,  he  is  madeunto  usholinctfe 
 an dfcwSifi 'cation:  and  for  our  mifery  and  bondage  he 
 is  mftde  unto  us  redemption.  The  Spirit  of  the  Lord  a- 
 nointed  Chvifb^  and  did  folemnly  defigne  him  to  be 
 home  unto  every  Saints  condition,  and  to  be  made  (  as 
 the  Apoftle  faith  of  himfelfe)  all  things  to  all  men;  He? 
 Was  anointed  to  preach  glad  tidings  to  themeeke,  to  bind  up 
 the  broken  hearts^  to  prod  a  1  me  liberty  to  captives  :  to  appoint 
 heal,  tjffor  ajhest  joy  for  mourning,  and  garments  offflivity 
 and  praifc  for  J  ad  and  heavy  fpirits,  Ha.  6).  1,  2,  3.  So  that 
 Chrift  hath  in  him  fufficiency  relative  and  fuitableto 
 all  thecondhions  ofthe  Saints,  they  may  feed  on  him 
 with  all  forts  and  varieties  of  good  things. 
 
 3.   In  Feafts  there  is   great   plenty  of  Meats  and 
 Drinks,  and  fuch  like  provi(ions,fo  that  noneufe  to  goe 
 away  hungry  from  a  Feaft.     So  there  is  abundance  of 
 fatisfa&ion  in  Chrift}  yea,  in  him  is  a  redundancy  and 
 an  ovei  flowing  of  all  good  things:  when  Chrift  giverh 
 his  people  good  things,  he  gives  them  in  abundance. 
 As  for  our  redemption,  the  Apoftle  faith  we  have  it  ac- 
 cordwgto  the  riches  oj lit: grace ,  Ephef.  1.  7.    That  is,  we 
 have  a  full  and  bountifull  redemption  by  him.  And  the. 
 glor  v  that  Chrift  gives  to  his  peopleis  caFd  riches  of  glo- 
 ry^ Ephef.  3.  16.  And  Chrift  is  faid,  to  give  us  all  things 
 richly  to  mjoy^  i  Tim.  6. 17.  And  to  powre  his  Spirit  richly 
 into  our  hearts,  Titus  3.  6.     If  Chrift  gives  of  his  Spirit, 
 he  gives  abundance  of  it  5  if  he  gives  us  peace,  he  gives 
 
 it 
 
Verf.  i2.  Solomons  Sang.  199 
 
 it  in  abundance,    yea3  he  fills  the   foule  with  good 
 things. 
 
 4.  A  Feaft  is  intended  for  joy  and  fejoyding; 
 Chrift  doth  rejoyce  and  make  glad  the  hearts  of  his 
 people:  he  feeds  them  with  inward  tranquillity  and 
 joy  in  the  holy  Ghoft,  (bedding  abroad  hisowne  love 
 in  their  fouls.  It  is  true  that  the  world  feeds  the  Saints 
 with  the  bread  of  affii&ion,  but  Chrift  gives  them  to 
 diinke  the  wine  of  confutation  :  In  the  world  { faith 
 Chrift  to  his  Difciples  )  yeejhallh.tve  tribulation^  but  be  of 
 good  chcere  I  have overcome  the  world  ^  John  16.  3  3 .  Hence 
 it  is,  that  the  Apoftleexhorteth  Believers  to  rejoyce.,  id 
 Phil.  4.  4.  Rejoyce  alwayes  in  the  Lord  (  faith  he  )  Foraf- 
 much  as  you  have  the  true  caufe  of  joy,  you  may  take  it 
 upon  good  grounds,  and  therefore  I  fay  againe  rejoyce. 
 Chrift  doth  make  a  feaft  of  triumph  and  rejoycing  with 
 every  foule  that  is  brought  home  unto  him,  an  inftance 
 whereof  we  have  in  theProdigallSon,L;/^ei5.  24.  The 
 Father  of  the  Prodigall  brought  his  fatted  Calfeand 
 kill'd  it,to  eat  &  make  merry  with  his  Friends  O  what 
 greater  joy  and  rejoycing  can  there  be  then  that  fwect 
 harmony  betweene  the  foule  and  God  reconciled  unto 
 it  through  Jefus  Chrift !  The  foule  that  was  dead  is 
 now  alive,  and  that  was  loft  is  now  found,  and  fweetly 
 entertained  by  the  Father:  what  peace  and  joy  is  like 
 that  which  flows  from  the  Spirit  of  Jefus  Chrift  ? 
 
 5.  At  a  Feaft  there  is  a  meetingof  many  friends  to- 
 gether :  So  here  is  a  good  company  at  Chrifts  Table,  it 
 isfurrcunded  by  Chrift  and  all  hisfaithfull  Servants. 
 The  Father  himfelfe  isprefent  at  this  Feaft,  For  faith 
 theApoftle,  Cur  fcUovJhip  is  with  the  Father^  and  with 
 the Scny fits  ckrjjt^  1  John  1.  3.  The  Saints  being  uni- 
 ftd  to  Chrift  by  faith,  have  fdlowfhip  with  him,  and 
 
 by 
 
Q00  "  An  E  X  P  0  S  I  T  I  0  N  of       Chap.  1. 
 
 by  him  they  arc  united  to  the  Father,  whereby  they 
 have  communion  with  him  alio.  The  Angellsare  like- 
 wile  at  this  feaftj  rejoycing  with  the  Saints. 
 
 6.  The  Matter  of  a  Feaft  doth  ufe  to  welcome  and 
 cheareuphisGuefts.     It  was  the  cuftomcof  thejfe*Pc\f 
 to  welcome  their  Guefts  by  powringout  precious  Oiks 
 upon  theK  headsDas  appeareth  in  Luke  7.  46.  &John  12. 
 9.  Hence  it  is,  that  David  alluding  tothejewifticu- 
 ftome,  faith,  fihou  prepareji  my  Table ^  and  thou  anvnteft 
 my  h -\t  I  with  O/A^Pfal.  23.  5.  Thus  Chrift as  the  Matter 
 of  this  heavenly  Feaft,  cheereth  up  his  Guefts  by  pow- 
 ring  forth  the  Oileofgace,  and  of  gladnede  upon  the 
 heads  of  his  people,  and  by  filling  of  their  hearts  with 
 joy  and  gladneffe.     Thus  we  find  Chritt  welcomming 
 of  bu  Church,   in  Song  5. 1.    faying,  Fat  0  my  friends, 
 drinks yee,  drink*  abundantly^  o  Beloved,     Thus  Chritt 
 feafteth  with  h\<  people,  and  conveyeth  all  the  dainties 
 offalvation  untothem  5  and  thus  hi>  people  cometo 
 injoy  Chritt,   and  all  his  comforts  and  graces  5  here 
 they  have  a  Feaft  of  grace,  and  at  laft  fhall  come  to  a 
 Feaft  of  glory. 
 
 My  Spikenard fendeth  forth  thefmull  thereof. 
 
 Here  we  have  the  effed  of  this  communion.,  My 
 Spikenard  fendeth  forth  the  fmeU  thereof  Chritt  hath  his 
 communion  with  his  Churchy  andhh  Church  hath  her 
 odour  from  that  communion. 
 
 Spiknard  is  a  very  pleafant  fruit :  Some  of  the  Rab- 
 bins thinke  that  Nard^s  was  like  to  Saffron.  Itfeems 
 there  was  diverfe  fort?  of  it  .•  One  fort  is  called  Nardus 
 celtica^  which  the  French-men  call  Lawand,  and  we  in 
 a  terme  not  far  from  theirs  call  it  Lawander.  Another 
 fort  was  called  ^ardi^s  ajfiria^  of  which  was  made  an 
 
 Oint- 
 
Verf,  12.  Solomons  Song.  aoi 
 
 ointment  of  all  others  moft  precious  5  and  (faith  Vlmy) 
 ofall  other  fpices  Spikenard  is  ofgreatefteftimation  :  pl^  u 
 the  ointment  of  Spikenard  was  very  precious  ,  which  cap.  u. 
 they  ufed  to  powr  out  and  anoint  men  with  5  fuch  was 
 the  ointment  that  Mary  anointed  Chrift  with,  as  hcc 
 fate  at  Table ,  and  the  houfc  wan  filled  with  the  odour  ofthz 
 ointment,  John  12.  3.  Mar.  14.  3.  This  Spiknard  was 
 very  coftly  and  precious ,  as  may  appeare,  in  that  it 
 grew  in  India,  or  in  Affyria.  And  for  this  moft  preci- 
 ous oyle  which  was  made  ofthisfweet  plant  of  India, 
 it  had  the  nature  of  a  warming,  piercing,  digcfting.  The 
 herb  it  felfis  hot  in  the  firft  degree,  and  dry  inthefe- 
 cond,  whereby  it  falleth  out  that  it  is  of  an  excellent 
 comforting  nature,  and  alfo  repercuffive. 
 
 Now  under  this  odoriferous  nard,  we  may  miftical- 
 ly  underftand  the  moft  precious  gifts  and  graces  of 
 thefpirit  of  Chrift,  either 
 
 Firft,  as  the  fweetnefTe  of  them  flows  from  him,  un- 
 to the  Saints,  or 
 
 Secondly,  as  they  are  planted  in  the  hearts  of  his 
 people ,  fending  forth  a  fweet  favour  from  thence, 
 
 Firft,  we  may  underft  ind  this  fweet  ointment  made 
 of  Spikenard,  to  be  meant  of  Chrifts  graces  in  himfelf, 
 from  which  aiweet  and  redoKnt  favor  defcesids  down 
 to  all  his  Saints.     The  words  in  theoriginall  will  in- 
 differently bear  a  double  tranflation ,  becaufe  the  let- 
 ter which  is  the  affix,  fometime<  formeth  theadje&ive, 
 and  fo  wee  may  tranflate  it  thus  :,  that  which  is  cfjp/l{e- 
 *iard  gave  the  fmcll  thereof.    And  fo  Jurtiw  renders  the 
 words.    According  to  this  tranflation,  the  Church  Kirdinum 
 praifeththe  fweetnefie  of  Chrift  ,  fetting forth  how  editodortm 
 fweet  he  is  unto  her :  as  it  fhee  fiiould  fay  ,  even  now  'WW1,  J0** 
 while  the  King  my  EeJoved  is  fitting  in  the  Heavens, 
 
 D  d  com pailed 
 
ic>4  An  EXPOSITION  of        Chap.  I. 
 
 compafied  about  with  his  holy  Angels,  and  I  here  up- 
 on  earth  below  ;  there  is  a  wonderfull  diftance  be- 
 tween us  D  and  yet  the  fweet  favour  of  him  commeth 
 unto  me  :  yea, 1  doe  fmell  his  fweetneffe  ,  even  as  it 
 were  the  precious  ointment  made  of  Spiknard,  or 
 H-u  Secondly,  Wee  may  take  the  words  as  they  are  in 
 f™  nar  ourtran(]ation,Mjvj^^^,  fo  Arius  Montanus  ren- 
 ders it  :  And  then  wee  may  underftand  the  graces  of 
 Chrift  in  the  Saints,  as  the  fruits  of  faith,  love  9  and  all 
 the  facrifices  of  prayers  and  praifes  of  the  Saints :  thefe 
 and  many  fuch  likefruits  the  Saints  (hew  forth  by  ver- 
 tue  of  their  communion  with  Chrift.  The  Apoftle  in 
 Rom.  6.  3,  4.  fets  forth  this  communion  of  the  Saints 
 with  Chrift,  under  an  elegant  metaphor,  reprefenting 
 unto  us,  that  as  Plants  engrafFed  do  receive  moyfture, 
 juyce,  and  nourishment  from  theftock,  whereby  they 
 fprout  out,  budd,and  bear  fruit :  fo  the  Saints,  being 
 as  it  wereinierted  into  Chrift,  doe  receive  vigour  and 
 lire  from  him,  whereby  they  walke  in  thefpirit,  and 
 become  fpirituall,  holy,  gracious,  8c  afti ve  in  all  good 
 works.  Now  good  and  gracious  works  flowing  from 
 the  Spirit  of  Chrift  3  are  called  fruits  ?  which  fignifie 
 not  only  an  iffuingfrom  theftock,  but  the  fweetneffe 
 and  pleafantneffe  of  them.  And  thus  the  Wife  man 
 fait  h,  A  good  name  is  better  then  ointment,  Eccl.  7.3.  be'- 
 caufe  it  hath  a  good  favour  with  it :  And  on  the  con- 
 trary, the  IJraelites  faid  to  Jlfofesand  Aaron  ,  Tee  have 
 made  u*  ft  in  eke  before  Tharaoh  and  his  few  ants  :  That  is, 
 in  their  credit,  good  name,  and  eftimation.  And  a- 
 gain  in  Vrov.  15.  8.  ihefacrifice  of  the  wicked  is  an  abomi- 
 nation unto  the  Lord)  but  the  prayer  of  the  upright  is  his  de- 
 Ugbt.  That  thing  is  moft  abominable  to  the  Lord, 
 which  the  wicked  think  to  be  moft  excellent,  and 
 
 whereby 
 
Verf.  12.  Solomons^,  195 
 
 whereby  they  think  to  be  moft  of  ail  accepted  :  but 
 the  prayers  and  praiiesofthe  godly  are  delightfull  in 
 hiseares,  they  have  the  favour  of  a  fvveet  odour  be- 
 fore him. 
 
 Firft,obferve  hence  from  the  firft  interpretation, 
 
 That  the  graces  which  arc  in  Chrijl^  caft  a  facet  odour 
 and  perfume  into  the  hearts  of  all  believers.  Ointment  and 
 perfume  rejoyce  the  hearty  faith  Solomon  3  Prov.  27.  9.  So 
 all  Chrifts  graces^  which  arc  the  anointings  of  the  Fa- 
 ther upon  him,  are  fvveet,  rejoycing  the  hearts  otthe 
 Saints.  Chrift  was  anointed  with  the  oile  of  gladnefle 
 above  his  fellows,  Ffal.  45.  7.  His  graces  were  matter 
 ofjoyandgladnelleto  himfelfe,  and  to  all  his  Saints. 
 Ch  rift's  love  is  better  then  wine  ,  becaufe  it  revives, 
 ftrengthens3and  refrefheth  the  hearts  of  his  fervants. 
 All  Chrifts  graces  are  very  fragrant  and  redolent.,  re- 
 frefhingthe  fences  of  the  foule:,  his  very  word  and 
 Gofpel  is  ?l  favour  of  life  unto  life^  2  Cor.  2.16. 
 
 Secondly,  according  to  the  latter  interpretation, 
 obferve, 
 
 That  the  graces  of  the  Saints  are  very  favoury  and  de- 
 lightfull. 
 
 Their  graces  are  delightfull, 
 
 1.  To  God. 
 
 2.  To  Man. 
 
 1.  They  are  delightfull  to  God ,  as  being  the  fruits 
 of  his  own  Spirit :  God  loves  and  delights  in  none  but 
 in  himfelfe  5  but  when  hee  communicates  any  of  the 
 graces  of  his  Spirit,  they  are  part  ofhimfelfe,  andhee 
 greatly  delights  in  them.  As  a  Father  delights  in  his 
 Child,  becaufe  he  fceth  part  of  himfelfe  in  his  Child  : 
 fo  the  Lord  convey  eth  his  owne  grace  and  image  into 
 
 D  d  2  oui 
 
204 
 
 An  EX  P  OS  I?  JON  of  Chap,  i 
 
 our  hearts  ,  and  then  delights  to. fee  them  there 
 
 2.  The  graces  of  faith,  love  ,  prayer,  and  praifesof 
 the  Saints  are  acceptable  to  God  by  the  mediation  of 
 Jefus  Chrift.  Thus  the  Apoftle  faith,  his  preaehing  of 
 the  Gofpel  was  unto  God  a  fweet  favour  ofchriji^  in  them 
 that  are  faved0  and  in  them  that  perifl),  2  Cor.  2.  15.  Hee 
 alludeth  to  the  ointment  of  Lhe  Prieft,  and  the  fweet 
 iacenfe  which  they  offered  unto  the  Lord.  And  Da- 
 vid prayeth,  that  his  prayer  might  be  dire&ed  before 
 the  Lord,  ^/Vz£etf/e,Pfal.  141.  2.  He  meaneth  fuchz/z- 
 cenfe  or  perfume ,  which  was  a  confe&ion  of  fweet  fpices, 
 made  after  the  Art  of  the  Apothecary,  pure  and  holy, 
 and  was  by  the  Piiefts  burned  upon  the  golden  Altar, 
 every  morning  before  the  Lord,  Exod.  30.  34,  3^,  36. 
 Which  Incenfe  was  a  figure  of  the  prayers  of  the 
 Saints,  acceptable  to  God,  through  the  mediation  of 
 Jefus  Chrift. 
 
 And  thus  it  is  faid  of  Noah's  burnt- offerings,  which 
 he  offered,  after  the  deluge  of  waters  ceafed ,  that  the 
 Lord  fmdled  a  favour  of  reft  in  them^  Gen.  8.  20.  And 
 Chrift  is  called  that  Angell  that  flood  before  the  Altar ,  ha- 
 ving a  golden  Cenfor ,  and  there  was  given  unto  him  much 
 incenfe ,  that  heficuld  offer  it^  with  the  prayers  of  all  Saints 
 upon  the  golden  Altar^  which  was  before  the  Throne^  Rev.  8. 
 3.  That  is,  Chrift  the  Angell  of  Gods  prefence,  who 
 had  a  golden  Cenfor^  as  the  High  Prieft  had,  to  offer  In- 
 cenfe, Heb.  9.  4.  unto  whom  was  given  much  incenfe^ 
 like  thofe  fweet  fpices  which  the  Priefts  burnt  upon 
 thegi  lden  Altar,  Exod.  30.  34.  which  he  was  to  offer 
 with  the  prayers  oftheSaints,  mingiingthc  fweet  o- 
 dour  oi  his  own  merits  with  their  prayers,  and  fo  offe- 
 ring of  them  up  upon  the  golden  Altar,  to  wit,  his 
 own  felfe,  which  was  figured  out  by  that  golden  Altar 
 
 upon 
 
Verf.i 2.  Solomons  song.  205 
 
 upon  which  Incenfevvas  offered,  Nitmb.^.  n.  ando- 
 verlaid  with  gold,  Exod.  30.  3.  And  thus  hee  makes 
 our  prayers  acceptable  unto  God,  that  hee  fmels  a 
 fweet  favour  in  them. 
 
 2.  The  graces  of  Chrifts  fpirit  in  the  Saints,  are  not 
 only  favoury  and  delightfull  to  God  by  Jefus  Chrift^ 
 but  they  are  favoury  to  men  alfo.     Tothispurpofe 
 tends  that  of  the  Apoftle  Pe/ir,  when  he  exhorts  us  to 
 have  our  conversation  honejl  among  the  Gentiles  3  th.it  th  y 
 whichfpeakeevillofus,  as  of  ev  ill  doers,  may  by  our  good 
 & or kj which  they  fl)  all  fee,  glorifie  Godm  the  day  of  their  vi- 
 fitation,  iPetr  2.12.  This  odour  \sbon<efam£^  the  fa- 
 vour or  fmell  of  a  good  name  :  for  a  goodnameis  better 
 then  ointment ,Ecclef.  7.  5.  And  this  the  Apoftlecalls 
 pure  religion,  and  un defiled  before  God,  even  the  Father    to 
 vifit  the  fatherleffe  and  widows  in  their  adverfity  ,  and  t& 
 keefeour  felves  unfpottcd  of  the  world p  Jam.  1.17.  And 
 the  Apoftle  Paul  v^illeth  us  to  walk§  wifely  towards  them 
 which  are  without,  Colofli  4.  5.  That  is,  wee  fliould 
 walk  in-offenfively  towards  them  ,  giving  ofthem  no 
 offence ,  but  rather  to  win  them  by  a  fweet,  holy,  and 
 godly  converfation. 
 
 Vers.  13. 
 
 A  bundle  of  myrrhe  is  my  beloved  unto  wee,  heflyallUeaU 
 night  betwixt  my  breajts. 
 
 THe  Church  having  praifed  her  Beloved  for  his  gra- 
 ces befto  wed  on  hcrrSheenow  declareth  farther 
 how  delightfull,  and  how  really  welcome  Chrift  is  to 
 her  ;  And  left  any  fhould  think  it  vain-glory  for  her  to 
 
 coir- 
 
iq8  An  EXPOSITION  of        Chap,  i. 
 
 commend  her  own  graces,  fhee  now  fheweth  by  what 
 meanes  (he  became  fo  fweet  and  favoury  :  fhee  plainly 
 declaresDthat  it  was  not  of  her  felfe  $  but  faith  fbe  3  my 
 beloved  is  unto  me  a  bundle  ofmyrrhe^  8cc. 
 
 In  this  verfe  we  have3 
 Firft  9  The  Churches  declaration  of  her  Beloveds 
 fweetneffe. 
 
 In  which  Declaration  confider3 
 
 1.  A  note  of  propriety  5  My  hhovedisuntome. 
 
 2.  Of  her  affe&ion  5  'Beloved. 
 
 3.  Of  Chrifts  fweetneffe  D  expreffed  by<*  bundle  ef 
 myrrhc. 
 
 Secondly  ?  we  have  ChrifVs  entertainment  from  the 
 Church  5  hefhall  lie  and  lodge  with  her. 
 This  is  amplified  by  twoadjun&s. 
 
 1.  Ofthetime^/////^. 
 
 2.  Of  the  placie  5  betwixt  my  breajls. 
 
 A  bundle  of  my  rr  he  is  my  belovedunto  me0  Jkc 
 
 A  bundle  ofmyrrhe :  Myrrhe  is  an  odoriferous  tree5 
 cap! \6. '     and  faith  Plyny^  it  fweateth  out  a  fweet  gumme  called 
 iP2n       fia^e  3  w^^c^  *s  Preferred  before  all  others.   This  gum 
 tollig&vh :    is  alfo  called  myrrhe3  from  the  tree  whereon  it  grows: 
 *Unde.        jt  js  gathered  and  bound  up  in  b?ggs  5  and  though  the 
 Fafckulus,    word  in  the  Hebrew  be  rendered  a  bundle^  yet  accord- 
 oculw.        jng  to  the  nature  of  my  rrhe3  it  being  a  gum  or  liquid 
 thing5it  may  be  more  aptly  calleda  bag  0;  myrrhe.  fo  the 
 word  is  rendered,  Prov.  7.  20.  A  bag  of  money.  And  in 
 Cjen.  42.  35.^  bundle  of  money.  The  word  may  indiffe- 
 rently be  ufed  for  any  thing  that  is  made  up  in  a  bag  or 
 bundle. 
 
 As  for  this  Myrrhe^h  is  an  Indian  Tree3  and  it  is  very 
 fweetoffmell^and  leniter  amara  ,  meanly  5  or  fome- 
 
 what 
 
 VXn.Wb.rt 
 
Verf.  12.  Solomons^.  *9  9 
 
 what  bitter  in  taft,  as  the  Naturallift  writeth,  and  of 
 the  fecond  degree  hot  and  dry3  and  of  a  preferving  na- 
 ture, &  it  is  reckoned  of  God  for  one  of  the  moft  prin- 
 pall  8c  chiefeft  of  fp  ices,  S xo.  30.  23.  which  holy  oint- 
 ment figured  out  th  e  graces  of  Chrift3and  the  graces  of 
 the  Saints.  Chrift  is  faid  to  be  anointed  by  the  Spirit^*. 
 61.1.  And  with  the  oile  ofgladnejfe^  or  ofgracep  Pf.  45.7. 
 And  the  Saints  have  an  unction  from  the  holy  one^  1  Joh.2. 
 20.  This  was  one  of  thofe  precious  things  with  which 
 the  wife  men  honored  Chrift  at  his  birth,  Mat.  2.  And 
 it  is  ofmuchufe  for  embalming  5  for  which  caufe  Ni- 
 codetnw  in  John  19.  39.  doth  mixe  myrrhe  with  Aloe^ 
 for  the  embalming  the  body  0>f  Jefus.  Hereby  the 
 Church  declareth  how  fweet  and  comfortable  Cf  rift  is 
 to  her  5  and  how  well  pleafedfhee  is  with  all  his  dif- 
 penfations5  and  that  hee  is  alwayesas  afwcet  odour 
 unto  her  heart. 
 
 A  bundle  3  or  bagge  is  fortokeepe  fafe  thofe  things 
 which  are  in  danger  to  be  loft;  As  the  foule  of  my  Lord 
 Jhall  be  bound  in  the  bundle  of  life  with  Jehovah^  1  Sam.  2  50 
 29*  And  thus  Job  faith  3  his  iniquities  are  fcaled  up  in  a 
 bag  3  Job  14. 17.     And  when  Chrift  wifheth  his  Difci- 
 ples  to  get  an  heavenly  treafure,  he  faith  ,  provide  your 
 felves  bagges  rchich  wax  not  old^  Luk.12.  33.   And  for 
 thofe  things  we  lofe  and  waft  0  we  are  faid  to  put  in  a 
 bagge  withholes^  Hag.  1.  6.     Now  this  denoteth  the 
 Churches  care  to  enjoy  and  poffefie  Chrift,  with  all  his 
 graces  and  communications  3  and  with  the  benefits  of 
 his  death  and  refurrefticn  :  all  thefe  are  bound  up  fafe 
 in  a  bundle,  or  bag  5  (he  is  carefull  that  fhe  lofe  not  the 
 fweetneffe  or  vertue  of  any  of  the  graces  of  her  Belo- 
 ved :  and  thefe  are  all  fafe  in  Chrift:  as  bound  up  in  a. 
 bundle. 
 
 My 
 
268  AnEXFOSlTlONof       Chap.  I, 
 
 My  beloved. 
 
 Chrift  having  called  the  Church  hk  lew  verf.  9. 
 Here  the  Church  returneththe  fameEpithitetohim 
 again,  and  calls  him  her  Beloved-.not  that  (lie  firft  loved 
 him /but  he  loved  hk  Church  ,  and  gave  himfelfefor  her, 
 Ephef.  5,25.  Whereupon  fheeloveth  him  again,  be- 
 caufe  he  loved  her  firft,  1  John  4. 10. 
 
 The  Hebrew  word,  Dod^wtl-beloved^  is  written  wbh 
 the  fame  letters  that  David,  whofename  fignified  Belo- 
 ved,  he  was  a  figure  of  Chrift  ,  and  his  Father  after  the 
 fle{h,K0#/.  1.  3.  And  Chrift  is  called  Davids]er.  30.  9. 
 
 Vnto  mee* 
 
 A  fpeech  offakh  6c  propriety,  applying  Chrift  and 
 all  his  graces  unto  her  felfe :  A  like  example  the  Apo- 
 file  gives  us,  when  he  faith,  Chrifi  loved  me  ^  and  gave 
 himidfe  forme ,  Gal.  2.  20.  He  applyeth  the  benefit  of 
 Chrift's  deathtohimfelfin  particular,  to  teach  us  fpe- 
 ciall  faith,  and  to  en  flame  our  love  to  him,  as  if  he  had 
 flied  his  blood  for  us  alone,  and  in  particular. 
 
 He  flail  lie  all  night  betwixt  my  breajis. 
 
 \h  He  flail  lodge,  or  he  Jhatt  abide;  The  word  lun,  whick 
 
 VtmUm.  fignifies  to  lodg,  or  ftay  all  night,is  of  the  future  tenfe, 
 which  yet  frequently  in  the  Hebrew  bears  the  fignifi- 
 cationofthetime  paft.  And  though  the  word  pro- 
 perly fignifies  a  nights  lodging,  or  abiding  b  as  in  Gen. 
 
 28. 11.  yet  it  is  ufed  for  a  longer  continuance,  as  in  Pfal. 
 
 49. 12.  Adam  lodged  not  in  hon  mr ;  that  is,  he  ftayed  no 
 long  time  in  honour.  And  in  Pfal.  25.  13.  his  Joule 
 pall  lodge  in gcodncjfe  :  that  is,itfhall  continue  in  good- 
 nefle,  And  in  Pfal.  55*7.  /  would  lodge  in  the  wildernefs^ 
 
 that 
 
Verf.  13.  Solomons  Song.  209 
 
 That  is,  I  would  remaine  in  the  WildemeflTc.  This 
 denotes  unto  us  the  Churches  dcfirc,*hat  Chrift  might 
 continue  and  abide  with  her,  that  he  might  lye  do.vne, 
 and  fettle  his  abode  with  her  for  ever. 
 
 Or  we  may  under  ftand  it  for  theadjun&of  rime^  to 
 wit^All wghty&cc.the  night  commonly  fignifieth  the  time 
 cfdarknefTeandafflidlion,  it  being  the  time  of  foHra- 
 tinefle  and  meditation;,  a£  in  Pfal.  77.  $D  4.  6.  &  Pfsi. 
 63*7-  And  foin//*.  16.  9.  wilkmyfoule have  I  defired 
 thee  /«  the  night  3  yea,  with  my  fpirit  within  mey  will  I  fee  ke 
 thee  early.  That  is^  in  the  greateft  fears  and  dangers,  I 
 have  made  myaddreffe  unto  thee.  That  notetb3that 
 Chrift  with  his  conlolations,  fhouldbe  hercontinnall 
 j  ey  and  comtortDwhom  fhee  would  reft  on  in  the  times 
 of  the  greateft  tentations  and  troubles. 
 
 Betwixt  my  Breafls* 
 
 The  Hebrew  word  that  fignifiesa  Breaft,  or  Tap,  is       n® 
 derived  of  a  £W4<e  word,  that  fignifies  topowreout,  ^d"*' * 
 becaufe  Milke  is  powred  forth  from  the  Breaft.      The     ^0 
 Church  feemeth  to  allude  to  the  manner  of  women  Efudh^. 
 and  Maids,  who  were  wont  to  wearc  betwixt  their  *2j*7J*f 
 Breads,  or  in  their  bofomes,  Nofegays,  as  we  call  j£ 
 them,  made  of  very  odoriferous  and  fweet  fmelling  So- 
 wers., of  which  they  made  great  account,  efteemingof 
 them  as  a  principal!  part  of  their  Ornaments.     So  the 
 Church  here  findi  g  and  feeling  her  wel-beloved  to  be 
 fo  fweet  unto  her,  faith,  that'  he  is  as  a  bundle  of  fweet 
 Myrrhe,  and  that  fbee  will  fet  him  in  her  bofome,  even 
 betweene  her  Breafts,  and  there  he  fhall  remaine,  that 
 fhee  may  alwayes  fmell  his  fweetnefle.     Shee  fheweth 
 alfo  of  what  great  account  Chrift  was  to  her,  that  fhee 
 
 E  e  would 
 
2IO.  An  EXPOSITION  of  Chap.  [ . 
 
 would  place  himfo  nigh  her  heart,  as  it  irere,  asbe- 
 twecneher  Brealte;  that  as  the  Apoftle  faith,  cbrift 
 might  d&sll  ia  her  hurt  tyfaitbyEphef.  3.  17. 
 
 Or  the  Breads  may  figoifie  the  miniftry  of  the 
 Church,  feeding  of  the  Stitttswith  thefincere  milk  of 
 the  word,  that  they  taay  grow  thereby,  iP^.j,  2,  Ac- 
 cording to  this  the  Prophet  faith,  'kjj'peyee  with  Je* 
 rufalem,  &c.  that  yes  mty  fuck  ani  be  fit  it fi  id  with  the 
 Brszji  of  her  Cdhfotatfont^  thityee  may  milk  out,  and  be  de- 
 lighted with  the  abundance  tf  her  glory,  Ifa.  66*  *o,  1  r. 
 According  to  this  Interpretation  the  Church  decla- 
 reth  ho w  exceedingly  (hee  (hould  bz  nourifhed  and  fed 
 by  the  Greet  ad  niniftrations  of  Chrid  unto  hisChurch:, 
 and  that  (hee  ftnuld  be  fpiritually  nurfed  with  her5  and 
 receive  abundance  ofconfohtion  fron  herD  being  nou« 
 rjfhed  together  by  t;hedo£trineof  the  Gofpellof  [e- 
 fasC'hrift.   Let  us  take  a  few  Obfervationsfrom  hence, 
 
 A  bundle  ofmyrrhe^  8cc. 
 
 Myrrhs  you  heard  was  very  fweet  in  fmell,  but  bet- 
 terin  taft3  and  it  was  a  precious  ingredient  in  the  ho- 
 ly Oyle. 
 
 HenceObferve, 
 
 Fir  ft,  All  the  difpenfations  ofChrifi  are  v?ry  ftput  and 
 favory  unto  a  bekiving  foxlt.  There  is  flich  a  kind  of 
 complacency,  or  weli-plealedneife  in  the  hems  of  the 
 3  lints,  that  they  doe  as  it  were  acquiefce  and  r 'ft. well 
 pleated  in  his  grace  and  goodneflfe.  It  is  true,  Chrift 
 q  in  this  world  a  kind  of  a  bitter  fweet  unto  nis  Saints, 
 aslmiyfofay:  but  his  fweetneffe  doth  f  wallovr  upall 
 foisbttterneffe:  hisbitternefTe  is  in  the  loved  degree, 
 ^ithisfr/^etnefleinthefuperlative,  fothat  lethisdif- 
 
 penlations  1 
 
Verf.  13.  Solomons  Song.  2 1  r 
 
 penfatiors  be  what  tley  will  bis  Saints  arc  never  wea- 
 ry of  him  ;  yea,  they  take  pleafure  in  infirmities,  in 
 reproaches,  in  icceftmes,  inpc  ons,  in diilrcfTes 
 
 {or  his  fake  :  ard  vi  hen  they  are  weake  in  rhemfelves, 
 then  they  are  ftrongin  him,  andmoi-e  then  Conque- 
 rours  as fairh the  Apofth\     And  thus  Chrift  is  well- 
 come  to  the  Siintsupon  any  conditions  whatfoever: 
 Let  him  come  with  a  ("mile  or  with  a  fro.vne^  with  a 
 rod  or  m  h  f  vert  irabracings  -0   in  what  fhapefoever 
 herepreientshirnfelfe,  he  is  accepted  of  them.    Thus 
 it  was  with  Ve.er'  Lord,  if  it  be  thou  (  faith  he  )  bid  me 
 come  u  to  thee  on  the  water :  So  ic  is  with  the  Saints,  they 
 refufe  not  to  venture,  ev?n  upon  the  BoiiU  rous  waters 
 to  goe  unto  Chrift.     When  Samuel  told  Sly  of  judge- 
 ment to  come  upon  his  Family.  It  is  the  Lord  (faith  he) 
 /et  him  dog  what  be  will.  SoDavid^  I  was  dumb  and  ope- 
 ned not  my  mouth  becaufz  then  djdesi  it,  pfal.  39.  And 
 Job>  Though  he  kilt  me,  I  wid  fruft  in  him.     Hence  it  is, 
 that  r^tf  Children  of  God,  though  they  vtalke  in  darkneffe 
 andbav;  no  light  at  all,  jet  they  veilltruft  in  the  name  of  the 
 Lord,  and  $  ay  tbemfetves  upon  their  Cjod,  Ifa.  50.  10. 
 Though  Chrift  be  like  myrrhc,fomewhat  bitter  in  taft, 
 in  refped  of  rheamarulercy  and  bitternefle  of  trouble, 
 tentatic  n,  and  the  CroflTe.  yet  he  is  alfo  I wecr,  like  a  bun- 
 dle of  myrrhe,refrefhing the  fenfesoftlie  loule^yeild- 
 ing  of  them  abund  mce  ot  fweetnefle  and  fatisfa&ion. 
 Secondly  Obfcrve, 
 Thai  all  cur  com' oris  in  Chrift  an  very  Jure  comforts* 
 All  his  graces,  goodneffe  and  fwectnefTe  is  as  a  huddle, 
 or  bag  cf  myrrhe,  bound  up  fafe  for  us.     Hence  the  A- 
 poftle  faith,  there  is  hid  up  for  him  a  Crowns  ofrighteouf- 
 nefjeizlim.Ap  8.  It  was  kept  fure  for  him,  yet  was 
 
 E  e  2  trcalured 
 
rfi2  "  ^  E  X  P  0  S  1  J  JON  of  Chap,  i . 
 
 treaiuredup  for  him,  asweufe  totreafure  up  Jewells 
 and  precious  things.  So  the  ApoRlt  "Pster  faith,  our 
 Inheritance  is  rcfervtd  in  Heaven  for  w^  I  Pet.  s.  4, 
 Thefe  things  are  kept  fare  and  certainefor  us,  they  arc 
 not  given  to  u$j  as  grace  was  given  to  *Adam,  who 
 osightlofe  itathispbafure^  but  m  arektpt  bj  thefower 
 of :g od  through  faith  unto  fa/vat ion  DVerf.  5,  Hence  it  is 
 the  Covenant  of  grace  and  of  eternity  is  called3  The 
 fare  mercies  of  Davids  Ifa.  5  5.3.  So  are  all  things  we 
 have  in  Chrift.,  very  fure  and  fafe ;  our  comforts  in  him 
 are  fure  comforts,  our  peace  a  lure  peaces  our  joy  a 
 fure  joy,  and  the  fwcetneffeandredolency  of  his  graces 
 are  fure  unto  us,  they  are  in  him  as  myrrhe  bound  in  1 
 bundle,  or  put  into  a  bag  which  cannot  be  loft, 
 
 UWy  Beloved. 
 
 Chrift  having  called  his  Church,  his  Love,  here  fnee 
 rcturnes  the  fame  Epithite  unto  him  againe. 
 Hence  Obferve, 
 
 That  the  Saints  returne  love  to  C^ifi,  for  his  love  firft 
 manifefied  unto  themml\iu$  we  havethe  Apoftle5  we  love 
 him  becuufe  he  loved  us  fir  ft,  1  John  4.  Xo.  The  flameof 
 Chrift's  love  warmingiof  our  hearts>  doth  kindle  a  fire 
 of  iove  burning  toward  him  againe.  The  Trumpet  of 
 his  goodneflfe  doth  caufe  his  people  to  eccho  back 
 prailes  unto  him.  If  firft  he  love  us,  we  then  can  love 
 him;  if  firft  he  praifeus,  we  then  can  praife  him;  if 
 he  ^oe  before  and  draw  us,  we  fhall  follow  after.  Then 
 letuseye  Chrift  loving,  exalting,  and  praifing  of  us, 
 ihztfb  we  may  abundantly  love,  exalt,  and  praife  him.  j 
 
 M) 
 
VerC  13.  Solomons  Song.  1  \ 3 
 
 Uhy  Bthvid  is  unlome. 
 
 The   Church  doth  apropriate  the  ftfcetnefTe  of 
 Chrift  unto  her  felfe. 
 Hence  Obferve, 
 
 That  the  Saints  doe  apply  all  the  benefits  of  Chrift  vnu 
 tbemfelves  in  particular.  We  have  an  evample  of  this 
 in  the  Apoftle,  when  he  faith,  Christ  loved  me  and  gave 
 himfe/fe  ferine,  Gal.  1.20.  He  applieth  the  benefits  of 
 Chrift's  death  to  himfelfein  particular.  And  Thomas, 
 my  Lord,  and  my  God:  andjo^my  Redeemer:  and  Era- 
 vid  uteth  this  word  of  propriety  eight  times  together, 
 in  Pfal.  14.  *.  The  Lord  is  my  rock,  and  my  fsrtrtjfe,  and 
 my  Deliverer,  my  God0  myjlrengtb,  in  vebem  I  willtrufl,  rr,y 
 Buckler,  and  the  home  ofity  falvatian,  andmyhiob  row- 
 er. 
 
 He  (hall  lodge. 
 
 He  (hall  continue  and  abide  with  me, 
 Hence  Obferve,, 
 
 That  thofe  that  have  once  felt  the  goodneffe  of  chrift   de„. 
 fire  always  to  injoy  the  fame.     This  did  fomethingap- 
 peare  in  the  Jewesthat  followed  Chrift ;  when  Chrift 
 told  them  of  the  bread  of  life,  they  cried.  Lord  ever- 
 more  gtve  tu  of  ibis  bread,  John  6.  34. 
 
 He  fl:  a  11 lodge  all  night  9 
 
 He  (hall  continue  with  me  in  the  night  of  trouble 
 and  Tentation. 
 
 Hence  Obferve, 
 That  chrift  is  never  neerer  his  people,  then  in  their  great* 
 efi  affitftions.    Chrift  is  neereft  unto  his  people,  when 
 *  forae- 
 
2I4  An  EXPOSITION  of       Chap.  1. 
 
 fometimes  they  thinkehim  to  be  fattheftoff.     Thus 
 it:  was  (or  a  time  with  Chrift.,  when  he  UiiyMj  god^my 
 God^  why  haft  tbouforfdksn  m  $  Yet  Go  J  was  never  Mer- 
 er Ghrift,  affifting  and  upholding  him  by  his  power, 
 then  at  that  time.    And  io  David  in  Tfal.  77.  com- 
 plaiaeih  that  his  Spirit  was  overwhelmed;  Yerf.  3.  up- 
 on  which  he  faith,  will  the  Lord  csil  eff  for  ever  i    A*d 
 will  he  be  favour eb'e  r»o  mitre  I  is  bis  mercy  dearie  gene  for 
 ever  I  doth  his  promt fe  faile  for  evermore  ?  hath  god  forgot - 
 tea  to  be  gracious  £  hath  he  in  anger flint  up  tits  tender  mer- 
 cies I  But  faith  he  at  laft,  This  is  my  infirmity:  but  I 
 will  remember  tbz  years  of  the  right  b  And  of  themoft  high. 
 That  is,  I  will  remember  his  wonderous  works  of  old, 
 bow  he  led  his  people  out  of  *~s£gypt  by  a  ftron^  band, 
 and  therefore  is  able  to  keeplmc  in  the  greateft  trou- 
 bles, and  deliver  me  out  of  the  greateft  dangers. 
 
 He  jkali'odge  all  night  betwixt  my  Brsafls. 
 
 If  we  take  that  Interpretation  as  alluding  to  thofe 
 thatweare  Nofegaysin  their  bofomes,  that  they  may 
 fniellrhefweetneffeofthem'-  by  which  is  figoifiedthe 
 great  efkeme  the  Church  hath  of  Chrift. 
 Then  Obferve, 
 I .  That  the  Saints  have  a  high  account  and  efteem  ofjefus 
 Cbri$.     They  pi xz  him  betweene  their  Breads,  neare 
 their  heart  $  nay3  in  their  hearts  .•  fo  faich  the  Apoftle 
 inEphef.  3,  17.  7  bat  Cbrifi  may  dwell  in  your  hearts  by 
 faith.    C:<riilhath  the  heart  for  his  entertainment  in 
 the  Saints,  he  is  fet  in  thehigheft  part  and  top  of  all 
 their  affe&ions.      It  is  true3  that  worldlings  flight, 
 fcorne^  and  ca  ft  Chrift  at  their  heels,  as  it  were ;  yet  all 
 the  Saints  doe  magnifie  him,  and  account  him  very 
 
 preci- 
 
Verf.  15.  Solomons^.  215 
 
 precious,  they  give  him  the  hi^heft  roome  in  their 
 foule,and  doeD  as  it  were,  make  him  Cornraan  Jer  there 
 inchiefe.  And  as  for  carnall  men.,  who  mind  earthly 
 things,  they  have  nothing  but  carnall  joy.1?,  and  carnal! 
 comforts,  and  carnall  injoyments,.  thefe  and  {uch  like 
 lodge  all  night  betwcene  their  Breafts,  thefe  take  up 
 the  Ik  ft  rooms  in  their  fouls  5  but  the  Saints  delight 
 that  Chriftand  hi;  holy  Spirit,and  all  the  open  ions 
 tfcereof,  fhould  lie  all  night  betvveene  their  Breads, 
 that  thefe  fhould  dwei!5  and  operate  in  their  hearts. 
 
 Secondly,  i£wetake  the  latter  interpretation,  that 
 thefe  Breads  fhould  be  meant  of  the  miniftr;  of  the 
 Church,  feeding  and  refrefhingof  the  Saints  with  the 
 lincere  milk  of  the  word,  then  it  yields  us  this  Obfer- 
 vation. 
 
 2.  7  bat  chrzfls  minifiry  in  the  church  As  a  very  fweet  re-. 
 frefyivg,  nourifoing  mimfiry.  The  Members  of  Jei  ufa- 
 Jem  might  fuck  and  fa  fittitfiedwitk  to-  Bietfs  of  her  con- 
 folations^  and  bz  delight ed  with  the  ubimdance  of  her  ghryt 
 Ifa.  66*  10,  u.  The  Saints  maybe  fpirituall  i 
 
 and  cherifhed  by  one  another.  Thus  the  Apoftle 
 tells  the  Thtljihniarisvci  1  EpilT.  Chap.  2.  Verf.  f.  But 
 we  (faith  he  )  n*rt  gentU  among  you,  evtu  a'  a  N'uffe 
 cberifketb  lerchlfrtx.  That  is, we  were  fo  tenderly  af- 
 fected towards  ynu,  *jsa  Nuife  which  bearerh  with  a 
 i roward  Child,  that  we  might  chcrifh  and  nu, 
 
 byimpartiiv^  untoyouthe  Gofpe!lof  Chrift  :  Became 
 (faith  he  in  Verf.  8. )  y-c  were  d.a/eu/sto  us.    A 
 the  Apoftle  tells  T7/»Mgr,thaf  he  fhould  be  A  :nL 
 
 fter^xourtfiedup  m  the  nerds  offartb^  1  T«  v  4  6,  And 
 the  Saints  are  abundantly  co  :  \  r  U 
 
 the  Churches  Confobtions;  :s  in  Tj*l.  ~6,    .  r ' 
 
^76~  Art  EXPOSITION  of        Chap.  1 . 
 
 be  abundantly  fatisfied  with'  zhefatnejje  of  thy  bcufe>  and 
 thoujbalt  make  them  drtnkeof  the  Hjver  of  thy  pltafatif. 
 And  in  PfaL  65.4    we  fyallbefaisfied  with  thegoodaejje 
 r-fthy  boufe0  even  of  thy  holy  Tempi?.     By  goodaeff'e  he  mea- 
 &Qth  good  things ^  by  which  good  things  vve  may  under* 
 iiand  the  principal  of  allg^fb/'/sgy*  ratnely,  the  holy 
 Ghoft  5  for  that  which  is  called goodtbingt  in  CMat .  7. 
 11.  is  called  the  Wj ghofi^in  Luke  11.  1  < .   So  chat  the 
 miniftry  of  the  holy  Gholt  is  that  which  refrefheth  and 
 comforteth  his  Saints.     It  is  not  the  miniftry  of  men, 
 or  of  humane  wifdome,  that  ycilds  ther  Saints  fomuch 
 comfort  and  refrefhing,  but  the  miniftry  of  the  holy 
 Spirit,  the  miniftry  of  life  and  righteoufnefle,  when 
 Chrift  holds  out  unto  us  the  Breafts  of  joy  and  confo- 
 lation. 
 
 Verf,  1 4.  My  Beloved  is  unto  me  as  a  clufler  ofcam- 
 phyre  (  or  Cypres)  in  the  Vineyards  of 
 Enaedi. 
 
 The  Church  goeth  on  in  commending  her  Beloved, 
 and  the  graces  fhee  receiveth  from  him,  comparing 
 him  to  another  fweet  fmelling  thing:  as  before  fhee 
 had  refembled  him  to  Spiknardffetf.  17.  and  to  myrrhe0 
 Verf,  1 3-.  So  here  to  the  fweet  berries  or  ctufters  of  the 
 Cypres  Tree. 
 
 In  the  words  obferve, 
 
 1.  A  declaration  of  Meffiah's  fitfeetneffe,  he  being 
 compared  to  campbjre  or  cypres. 
 
 This  fweetneffe  of  his  is  amplified, 
 
 Firfly  by  the  quantity,  it  is  a  clufler  ofcampbyre. 
 
 Secondly »,  by  the  place  where  it  is  to  be  had,  in  the 
 Vineyards  of  8 ngendi.  2.  A 
 
Verf.  14.  Solomons  Song.  217 
 
 2.  A  note  of  propriety  5  My  beloved  is  unto  me ^  See, 
 as  in  the  precedent  verfe. 
 
 A  cluflcr  of  Camphire. 
 
 Camphire  is  a  fweet  gum  ,  and  for  fmeil  much  like 
 unto  Spikenard:  Cyprus  is  a  tree,  whofe  fruit  grovveth 
 in  clutters,  and  is  very  fweet.  The  Hebrew  word  Ca-       1£3 
 p^r3from  which  Camp  hire,  andalfo  Cyprus  feemeth  to  ritmmn 
 be  derived,  fignifieth  tocover,orplaifter  over,  Gen.  6.  f&Afeucxt' 
 !^.  The  cover  which  was  laid  upon  the^r^e,  isfet  JSJiS 
 forth  by  a  word  derived  from  this3  and  it  is  applyed  to  pethm, 
 the  covering  ox  0pcajingofan  angry  countenance  3  Gen.  Exo<i-  ll- 
 32.20.  Topacijievrrath^  Pfal.  78.  38.  It  is  alfoufed  to  *0' 
 (ioniRepropiticttion^favour^ndmercy ,  asin  D:ut.  21.8. 
 It  is  often  ufed  to  expiate  and  purge  away  uncleannefie, 
 and  to  make  attornment.  Thus  it  was  applyed  to  things 
 under  the  Law,  fee  Levit.  16.33.  anc*  23.  27.    This 
 may  note  unto  us  the  fweetnefle  of  Chrifts  redempti- 
 on, and  the  fruits  of  his  death,  whereby  hee  became  as 
 zclttjler  of  redemption  unto  his  people  5  tor  as  a  clufler 
 confifteth  of  many  berries  com  pad  together  into  one 
 bunch ,  fo  the  redemption  of  Chrift  hath  all  mercy, 
 grace,  and  love  compared   together  :  there  is  no 
 grace,  but  it  is  in  the  clutter  of  mans  redemption  5  as 
 mercy,  juftice,  power 3  wifedome,  love,  and  free 
 grace,  all  thefe  are  gloriouflymanifefted  in  theworke 
 of  our  redemption. 
 
 Now  all  the  graces  of  our  redemption  in  Chrift  have 
 a  fragrancy  and  a  fweet  odour  with  them ,  they  arc 
 likea  clujlcr  of  camphire  for  their  fweet  odoriferous 
 fmell,  whereby  the  Saints  are  continually  refrefhed 
 and  comforted. 
 
 F  f  /" 
 
a ! 8  ^v  ^X  P  OS  IT  10  N  of  Chap,  i 
 
 In  the  Vineyards  ofEugedi. 
 
 Engediwzs  the  name  of  a  place  in  the  Tribe  of  J*- 
 4^*./^appeareth3jf0/Z>.  15.  62.  It  (hould  feem  to  be  a  Ci- 
 ty famous  for  fweet  fmelling  trees  3  and  of  a  very  fruit- 
 f all  foile,  for  Gardensand  Vineyards.    This  City  En- 
 ged^  was  fometimes  a  place  of  fafeguard  and  defence 
 unto  fiavicL  when  he  hid  himfelf  from  the  fury  vtSaul 
 as  in  1  Sam.  24.   It  was  called  Hazazon  Tamar0  2  Chron. 
 20..  2.  where  Jehofaphat  prayed  3  and  was  delivered 
 from  his  Enemies.     It  was  alfo  a  place  full  of  rocks 
 and  wild  goats,  adjoyning  to  the  Sea-coft.    This  no- 
 teth  unto  us  the  great  vi&ories  whichHie  Church  ob- 
 tained] by  Chrilt :  hee  hath  brought  a  full  redemption 
 unto  his  people,  and  will  give  them  viftory  over  all 
 their  enemyes. 
 Lr"fH>       The  word  Fngedi ,  or  Cfnin-gedr9  is  a  compounded 
 word  :  the  fir  ft  part  fignifieth  an  eyeox  fonntaim  5  the 
 latter  part  of  the  word  fignifies  aK/^or  a  company: 
 hereof  it  was  that  Leah's  adopted  fonne  Gad  tooke  his 
 name,  which?  fignifies  a  troops  or  company.     Confide- 
 ring  the  rocks  and  wild  Goats  in  the  bounds  o£  £nge- 
 <://,  here  may  bean  allufionfrom  thofe  young  Goats, 
 who  from  the  Rocks,  would  not  onely  caft  their  eyes 
 upon  the  Fountaines  below  5  which  were  their  wate- 
 ring places 5  but  alfo  upon  the  Vineyards,  defiring  to 
 root  up  andfpoil  the  Plants  there.  But  as  the  owners 
 of  the  Vines  would  wall  and  fence  their  Vineyards  in 
 fuch  a  manner  3  that  thefe  Goates  or  Kiddss  which 
 longing  and    bleating    after  the    pleafant    plants, 
 could  not  come  tofpoile  them  •  even  fo  it  is  wi  hthe 
 wicked  perfecutors  ofthe  world,  they  may  fee  and  cry 
 after  the  Saints  ,  and  muchdeiire  their  deftruftion : 
 
 bu 
 
Verf,i4  Solomons  song.  219 
 
 but  Chrift  the  owner  of  this  Vineyard  hath  fetahedg 
 about  his  Saints,  as  hee did  about  Job  0  fo  that  Satan 
 could  not  touch  his  foule  :  and  Chrift  himfelf  is  a  n\dl 
 of pre  round  about  hk  church^Tech.  2.  5.  where  the  ho- 
 ly Ghoftalludeth  to  the  pra&ice  ofTravailers  in  the 
 Wildernefle j  whofurroundedthemfelves  withafire, 
 and  did  thereby  fray  away  the  wild  beads  ;  and  kept 
 them  off  from  annoying  them:  Chrift  is  fuch  a  defence 
 unto  his  people,  and  therefore  they  muft  needsbein 
 great  fafety,  who  have  fuch  a  defence,  notwithstan- 
 ding all  the  attempts  of  the  wicked  againft  them. 
 
 As  for  thefe  words  of  propriety  andaffeclion  :  My 
 beloved  is  unto  mn,  &c.  Having  fpoken  of  them  in  the 
 precedent  verfe3 1  (hall  not  repeat  them  again,  but  fhall 
 only  give  you  two  or  thr^e  Obfervations  from  this 
 verle. 
 
 Firft,  Obfervc, 
 That  redemption  by  Chriji^and the  fruits  thereof  are  ve- 
 ry favoury  and  delight  full  unto  the  Saints.  The  pardon 
 offinne3  and  reconciliation  with  God  through  Jefus 
 Chrift.,  with  thatfpiritual  peace  flowing  from  thence3 
 with  all  thofe  heavenly  graces  that  follow  and  accom- 
 pany this  redemption  ^  thefe  cannot  but  be  very  de- 
 lightfull  and  precious  unto  the  Saints^  yea,  and  much 
 more  precious  and  fweet  then  all  camphire^  and  Cyprur 
 trees  are  unto  any  worldly  fenfe.  Here  is,  as  it  were,  a 
 clujler  of  graces  compa&ed  together  8  and  that  do  ihine 
 forth  together  moft  glorioufly,  being  the  very  life  of  a 
 Chriftians  joy  and  comfort.  In  our  redemption  there 
 13,48  I  faid  beiore,  a  clufter  or  heap  of  mercies  and  gra- 
 ces compafted  together  3  as  rich  mercy  extended  to  the 
 veflels  of  mercy.the  8*  are  made  veflel*  of  mercj rsSc  by 
 redemptionDthefe  vtflelsare  filled  full  of  merer,  mercy 
 
 F  f  2  is 
 
220  AnEXTOSlTlO  N   of         Chap.  I* 
 
 ismanifefted  upon  them.  There  is  alfoiich  love  in 
 our  redemption  ,  in  that  the  Father  gave  his  Sonne  to 
 death  for  us :  and  the  Son  alfo  gave  himfelfe,  and  laid 
 down  his  life  for  us  5  greater  love  then  this  was  never 
 fiiewn  by  any. 
 
 Again  3  Free  grace  doth  exalt  it  felfe  in  this  work 
 alfo  1  for  we  were  bought  with  a  price,&  that  not  with 
 our  own,  but  with  the  precious  blood  of  Jefus  Chrift. 
 In  a  word  ,  in  our  redemption  all  the  attributes  of 
 God  {hine  forth  moil:  glorioufly  5  as  for  juftiee,  it  is 
 honoured,  becaufe  it  is  fatisfied  :  and  for  mercy,  it  is 
 enlarged,  and  hath  a  portion  afwel  as  juftiee  :  his  pow- 
 er is  magnified  in  effecting  fuch  a  glorious  work  3  and 
 his  wifdome  in  finding  out,  and  in  contriving ,  a%nd  in 
 finifhing.  the  worke  of  our  redemption.     Here  are 
 graces  com  pad  together,  even  as  clutters  of  berries  on 
 the  Cyprus  tree  :  Thus  Chrift  is  fweet  to  his  Saints,  in 
 redeeming  and  faving  of  them  5  hee  is  like  a  cfuftcr  of 
 camphire^ov  of  cyprus. 
 Secondly,  obferve, 
 1  bit  Chrift  willbe  a  fafeguard  and  falter  for  his  Saints 
 in  the  middetf;  of  the  greateft  dangers. 
 
 Wicked  men  may  look  down  from  their  mountain, 
 and  behold  the  Saints  in  Chrifts  vineyard  ,  and  defire 
 much  to  fpoile  thofe  tc  nder  plants ,  but  Chrift  will  be 
 a  wall  of  defence  unto  them.  Thus  David  der 
 clareth  the  Lord  to  be  his  defence,  and  hee  exprelTeth 
 it  nine  times  together3  in  rfah  18.  2.  ihe  Lord  (faith 
 he  )  is  my  rockg^  andfortreffe^  &c.  Two  names  of  a  rock 
 are  in  this  verfe^thefirftisSe/^A,  a  firm  ftonyrock$ 
 the  latter  is  T/#r,  zflrong  or fiarp  rocke:  he  is  faith  hee^ 
 My  deliverer^  my  God^  myfirength  in  whom  Iwilltruft^  my 
 buckler^  and  the  horn  ofmyfalvation^  and  my  high  tower. 
 
 A  horn 
 
Verf.  14.  Solomons  Sang.  ii\ 
 
 A  horn  fignifieth power  andfirength^ Pialm.  92.  tj. 
 and  therefore  they  fignifie  the  great  Monarchs  and 
 Kings  ofthe  world,  A/;/.  8.  21.  An  high  tower  hath 
 it's  name  in  Hebrew  Mifgah  ,  which  is  an  exaltation  5 
 that  is  an  high  Tower  or  Fort,  wherein  menare  pro- 
 tected from  danger  and  invafion:  and  he  addes,  #/;  re- 
 fuge0  that  is,  faving  me  from  all  wrong  and  violence  of 
 men  :  And  this  is  that  which  Chrift  hath  promifedto 
 his  Sains,  never  to  leave  them^  nor  ferfa^e  them^  Heb.13.5. 
 
 There  are  no  lefle  then  five  negatives  in  this 
 place,  to  ftrengthen  and  confirm  our  faith  in  the  truth 
 ofthepromife  :  And  it  is,  as  ifhefhouldhave  faid  ,  I 
 will  in  no  wife,  whatsoever  come  of  it,  at  any  time  for- 
 fakc  thee,  mine  eye  (hall  be  (till  over  thee,  and  I  will 
 watch  over  thee  for  good  continually.  So  the  Lord 
 promifeth  to  be  with  his  people  in  the  greateft  danger, 
 when  they  pajjc  through  the  water ,  and  re  hen  they  walkg 
 through  thefire^  Ifa.  43.  2.  Fire  and  water  are  two  moft 
 devouring  Elements  5  good  fervantp,  but  bad  mafter?, 
 as  we  lay  5  and  therefore  here  they  are  put  for  ail  other 
 p.erillous  and  dangerous  kinds :  Chrift  will  faveand 
 deliver  his  people  from  them  all.  We  read,  Dan.  5.25. 
 That  the  three  children  were  c.iji  into  the  fiery  furnace  :  but 
 what  faid  the  Tyrant?  I  fee  foure  (faith  hee)  and  the 
 fourth  is  Uke  the  Sonne  ofGtd.  And  in  all  probability 
 it  was  fo,  it  being  ufuall  under  the  Old  Teftament  for 
 Chrift  upon  fome  weighty  occafions  to  appcare  in  hu- 
 mane (hape.  Thus  Chrift  will  be  with  his  people  in 
 the  furnace  of  affliftion ,  and  either  he  willpreferve 
 them  in  ,  or  deliver  them  out  of  trouble  5  hee  will  fo 
 faniti  fie  affliftion,  that  it  (ball  prove  a  very  bleffing 
 unto  them. 
 
 3.  From 
 
o22  jnEXPOSlTlONof       Chap.    I 
 
 3.  From  thenote  of  propriety,  my  beloved  is  unto  me% 
 Sec.    Obftrve, 
 
 That  the  Stunts  only  have  the  right  feeling  and fenfc  of 
 ChriftsfwcetneJJe. 
 
 They  only  are  redeemed  and  fanftified  by  Chrif^ 
 they  alone  feele  the  free  remiflion  of  fins,  and  recon- 
 ciliation with  God  through  Jefus  Chriftrfrom  whence 
 arifeth  thisfweet  refrefliing  peace  and  fpirituall  joy  in 
 their  fouls.  The  men  of  the  world  doe  fmell  the  fweet 
 favour  of  many  earthly  things,  and  doe  abundantly 
 delight  in  them  \  but  this  divine  and  fpirituall  fweet- 
 ncfleofChrift  rhevdo  not  fmell. 
 
 This  is  no  gnat  wonder  neirher^for  let  the  fun  fhine 
 never  fo  bright ,  and  yet  hee  that  is  blind  cannot  per- 
 ceive it.     So  let  him  that  is  without  fenfe  of  fmelling 
 come  among  fweet  favours  3  yet  he  fmelleth  no  fweet- 
 neffe  at  all.'  Thus  Chriffc  is  preached  abroad  in  the 
 world  D  and  he  is  as  it  were  a  box  of  precious  ointment 
 powredfoith  5  but  yet  for  all  this,  the  men  of  the 
 world  are  fo  (luffed  with  the  (linking  favours  of  car- 
 nail  lufts,  which  feem  more  delightfome  unto  them} 
 as  that  they  cannot  fmell  any  fpirituall  fweetneffein 
 Chriftatall:  fo  that  when  the  Saints  are  exceedingly 
 moved  and  taken  with  the  fweet  favours  of  Chrift,yet 
 others  are  nothing  taken  with  thofe  fpirituall  favours 
 and  that  becaufe  they  favour  not  the  things  of  God. 
 Then  the  Saints  only  are  perfumed  with  Chrijis  fweet- 
 nelfe ,  fo  that  their  hearts  for  love  of  him  doe  defpife 
 .unclean  lufts  and  carnall  pleafures,  afpiring  unto  the 
 heavens  in  their  foules,  where  Chrift  is,  who  is  their 
 happinefle,  their  joy,  and  their  treafure,  whom  they 
 fix,  as  it  were,  a  bundle  of  fweet  myrrhe  between  their 
 bieafi^and  doe  fine)  a  fweet  favour  in  his  redemption 
 
 and 
 
Verf.15.  Solomons^.  233 
 
 and  mediation  3  even  as  a  clufter  ofcamphire  m  the  vine- 
 yards ofEngedi.  Thus  much  for  the  commendations  of 
 the  Spoufe  concerning  her  Beloved. 
 
 Vers.  15, 16,17. 
 
 'Behold  ,  thou  art  fair e  my  Love  :  behold  thou  art  fur  q  %  thou 
 
 haft  doves  eyes. 
 Behold ,   thou  artfaire,  my  beloved,  yea,  pkafant :  alfo  our 
 
 bed  fs  green. 
 The  beams  of  our  houfe  are  Cedar,  and  cur  rafters  of  fir. 
 
 CHrift  and  his  Church  having  already  mutually 
 commended  each  other:  now  again  they  doe  re- 
 new the  prayfes  one  of  another  ,  and  that  more  fuc- 
 cinftly  then  before.  For  this  commendations  Chrifl: 
 beginneth,  and  the  Church  followeth  after.  * 
 
 1.  Chiiftcommendeth  his  Spoufe,  w/~.  15. 
 
 2.  The  Spoufe  praifeth  her  Beloved,  verf.  16. 
 
 3.  Wee  have  a  conclufion  of  praifejoyntly  be- 
 tween them  both,verf.  17. 
 
 Firft ,  Chrifl  commendeth  his  Spoufe :  his  Eulogie  is 
 laid  down, 
 
 Firff,  By  way  of  preface  or  introdu&ion  3  and  this  is 
 t  vo-fold : 
 
 1 .  By  a  word  of  attention  5  Behold. 
 
 2.  By  a  love-title  5  my  love. 
 
 Secondly  ,  we  have  Chrifts  affertion  of  his  Spoufe, 
 and  that  is  double  \  thou  art  f aire,  thvi  art  f aire. 
 
 Thirdly,  this  aUcrtion  isinlarged  by  a  compaii- 
 fon  '•)  thou  haft  cloves  eyes. 
 
 Or  wee  may  take  it  for  Cbrifts  commending  his 
 Spoufe  for  her  properties.  Firft3 
 
224  jin  EXPOSITION  of        Chap.  i. 
 
 Firft,  for  her  beauty  3  as  fhee  was  made  glorious  in 
 foim,  and  without  fpot  -,  thou  art  fair,  Sec. 
 
 Secondly,  For  her  fpiiituall  chaftity  3  thou  haft  doves 
 eyes. 
 
 Behold^  my  love,  thou  art  fair e,  8cc. 
 
 It  was  the  whole  defire  of  the  Church  to  be  wettfa- 
 voured,  comely ,  and  beautifull  in  the  eyes  of  Chrift: 
 now  for  Chrift  thus  to  acceept  of  her ,  is  lllheecan 
 wifti  or  deGre.  A  fingular  joy  it  muft  needs  be  unto 
 ber,  to  be  aflured,  and  made  certain  ,  that  fhe  is  indeed 
 made  beautifull  in  his  fight.  And  therefore  the  Lord 
 to  cheer,  and  to  comfort  her  in  the  affurance  thereof, 
 doth  pronounce  her  excellent  beauty,which  can  hard- 
 ly be  uttered  with  any  words,  and  therefore  hee  doth 
 preface  his  fpeech  with  a  note  of  attention,  fay  ing, 
 
 Behold,  thou  art  f aire,  my  love,  &c. 
 
 The  Scripture  ufeth  this  word  behold ,  when  ic 
 *n  would  ftirup  the  minds  of  men  to  confider  fome  rare, 
 £«,  W,  fome  excellent  or  wonderfull  matter :  As,  Behold  a  vir- 
 femrfrL  ginfoaUbe  with  child,  &c.  And,  behold  the  day  oft  he  Lord 
 dh  ufuipv  f) all  come, 
 m-  in  rebut       ^o  behoId,\n  its  proper  flgn ification,  is  to  looke  on 
 
 noubihbus.     ^  th.ng  wkh  our  fle(hly  ey  s  .  but  ^  is  ufed  tQ  fignifie  a 
 
 due  confideration,  or  a  due  regard  of  a  thing  5  as ,  Be- 
 hold therefore  the  bcantijulnejjk  and  fever  ity  of  God ,  Rom. 
 
 II. 12. 
 
 Sometimes  the  word  is  taken  by  way  of  derifion,  as 
 in  Ckn.  3. 22.  where  God  faith  concerning  Adam,  be- 
 hold the  man  is  become  as  one  of  us  :  but  this  is  leaft  of  all 
 meant  n  this  place. 
 
 Again,  ths  word  behold  is  taken  by  way  of  affevera- 
 
 -  ration, 
 
Verf.  15.  Solomons  ^«j  225 
 
 tion,  toafTureusof  the  truth  of  a  thing.  And  thus  it 
 is  ufed  here  5  for  the  Church  being  fenfible  of  her  black- 
 nefleand  deformity  in  Verf.  5.  Chrift  comforteth  her 
 againft  that  deformity  which  fhee  faw  in  her  felfe,  by 
 telling  her  that  fhee  was  ihefiireji  antongwomen^  Ver.8. 
 but  now  to  allure  her  of  the  truth  and  certainty  there- 
 of, he  doth  preface  his  commendations  with  this  word 
 of  afleveration,  faying,  Beheld  thou  artfaire,  8cc. 
 
 Laftly,  Behold  is  prefixed  tofuch  phrafes,  by  which 
 theLord  would  raife  up  our  thoughts  to  the  higheft 
 i  pitch  of  attention  and  admiration,  to  quicken  us  a- 
 gainft  our  dull  and  mifgiving  hearts.  The  Saints  ma- 
 ny times  thinke  worfe  of  themfelves,  then  happily 
 Chrift  would  have  them.,  and  they  are  hardly  drawne 
 to  believe  that  Chrift  hath  made  them  fo  glorious  and 
 fo  happy,  as  he  hath  done ;  now  that  Chrift  might 
 raife  the  hearts  of  his  people  againft  fuch  mifgiving 
 thoughts,  he  doth  rouzeand  ftirthemup  by  this  note 
 of  attention.  Behold^  thou  art  fair  e^  &c. 
 
 So  this  word  of  attention,  Beholdpotes  unto  us  three 
 things. 
 
 Firfl,  how  backward  and  flow  of  heart  we  are  to  be- 
 leive  the  things  of-ChriftD&  how  dull  we  are  at  the  beft$ 
 fothat  wealwayes  ftandin  need  of  being  quickned  and 
 rouzed  up  by  fuch  a  word  of  attention  as  this,  Behold^ 
 &c.  Hence  it  is  that  the  Apoftle  exhorts  Timothy  to  ftir 
 up  the  g7 ft  of  God  that  was  in  him^  2  Tim.  1.  6.    where  the 
 word  Jli r  up  fignifieth  to  fiir  up  fire^  or  to  give  life  to 
 fire  ^  as  fire  burnetii  under  afhes,  and  is  revived,  or  re- ^^ 
 kindled  by  ftirringup.     This  notes  unto  us,  that  the^Mj_ 
 gift  of  God  is  as  it  wereacertaine  flame  kindled  in  our  gain,  and 
 hearts  5  but  our  natures  are  as  the  afhes  which  are  rea-  z^> ro  vi~ 
 dy  to  cover  and  choak  this  fire  in  usD  a*id  the  flefh,  and  ^  ,?  nc 
 
 G  g  .     the     ^  \ 
 
«6  An  EXPOSITION  of  Chap./ 
 
 the  Dcvillgoe  about  to  put  it  out,  and  therefore  we  on 
 the  contrary  {fcould  labour  as  much  as  in  us  lies,  to 
 cherifhandkeepit  burning.  In  this  metaphor  the  A- 
 poftlefeemethto  aliude  to  the  typeof  the  Prieftsun- 
 dertheLaw,  who  were  to  cherifh  the  holy  fire  on  the 
 Altar,  that  it  might  not  goeforth:  thus  our  faith  and 
 other  graces  muft  be  bio  wne  and  ftirred  up  :  and  how- 
 ever we  may  have  the  graces  of  Chrift  in  refpeft  of  the 
 habits  of  them,  yet  we  fhould  ftir  them  up  unto  their 
 acts,  clfe  they  may  lye  dead  in  us,  as  fire  covered  with 
 the  allies.  Chrift  would  raife  our  hearts  from  earthly 
 things  unto  thofe  that  are  heavenly, from  worldly  glo- 
 ry unto  that  which  is  divine,  and  from  carnall  joy  unto 
 *ff  irituall  delight.  Chi  ift  had  told  the  Church  before 
 that  fhee  was  beautifully  but  leaft  her  dull  and  mifgi- 
 ving  heart  fhould  not  beleive  it,  he  adds,  Behold^  thou  art 
 faire,  &c. 
 
 Secondly^  It  is  a  note  of  wonder  and  admiration,  as 
 Behold  a  Virgin  fhall  be  with  Child.  What  greater  won- 
 der can  there  be,  then  for  a  Virgin  to  conceive  and 
 bring  forth  a  Son?  So  here,  Behold  thou  art  fain  :  this 
 muft  needs  be  a  wonderfull  thing  that  fhee  that  was 
 black  and  deformed,{hould  be  thus  beautifulland  fair, 
 and  that  her  natural!  deformity  fhould  be  cover'd  with 
 a  fupernaturall  comelinefle  5  this  is  an  admirable  thing 
 indeed^  and  well  may  it  be  prefaced  with  a  note  of  ad- 
 miration, Eehold  thou  art  j ?air 'e,  &c. 
 
 ihirdly^  it  importeth  to  us  an  afluranceof  our  fpiri- 
 tnall  beauty:  for  this  word  Behold is  a  note  of  aflevera- 
 tion,  as  I  faid  before,  to  allure  us  of  the  truth  of  the 
 thing.  Our  hearts  are  apt  to  mifgive  us,  and  veiy  un- 
 apt to  beleive  thebounty  and  goodnefll  of  Chrift  3  we 
 can  hardly  thinke  he  will  bcftow  fuch  glory  and  happi- 
 
 nefle 
 
Verf.i5»  Solomons^,  227 
 
 ncfie  upon  usas  he  hath  promifed:  now  Lhatihemay 
 takeus  off  from  this  unbeleifc,  lie  doth  declare  it  to  us 
 by  this  affeveration,  Lchold  thou  irtfaire,  {kc.  Thus 
 much  for  the  word  of  attention,  c  (miration,  andafie* 
 veration :  the  next  thing  in  tho  Preface  ioiloweth, 
 which  is  his  love  title  unto  his  Spoulc. 
 
 My  loqe. 
 
 The  fame  word  is  ufedhere,  as  was  in  Verf.  9.  and 
 it  fignifieth  a  familiar,  a  fellow -friend,  a  companion  ;  it 
 hath  its  name  of  feeding  and  conver  ffng  together.  And 
 thus  Chrift  declareththe  reafonof  that  intercourfe  of 
 love  betweene  him  and  his  people,  faying,  lhavecaHcd 
 yon  friends  (  not  Servants  ffor  all  things  that  I  have  heard 
 of  my  Father,  I  have  made  kpowne  unto  you  :  And  faith  he, 
 you  are  my  friends  ifynu  doe  whitfoevzr  Icommandyoit,  Joh. 
 15. 15.  Now  in  that  Chrift  doth  fo  often  give  unto  his 
 &poufe5  thisfweet  -^d  lovely  tide  of  friend  and  love, 
 and  the  like;  itmanifefts  unto  us  his  fweet,  everlaft- 
 ing, undying  affe&ion  unto  his  Saints,  by  which  he  is 
 one  and  the  fame  to  bis  Church  for  ever. 
 Hence  Obfeive, 
 
 7 hat  rhrijls  love  unto  his  Saints  is  an  everlafting  anddn 
 undying  love.  Chrifts  love  is  eternall  and  everlafting  : 
 a  love  that  never  decayes  or  waxeth  cold,  like  the  (tone  ^a\s?M' 
 Albejios,  of  which  Solin  /s  writes  of,  that  being  once  hot,  ^p.  \y2 
 it  can  never  be  cooled  againe.  The  love  of  Chrift  to- 
 wards his  Saints  is  like  a  Fountaine  ever  flowing,  and 
 never  dried  up,  or  like  the  facred  fire  which  never  went 
 out.  The  love  of  Chrift  (whofe  gifts  and  calling  are 
 without  repentance, #0/?m  1.29.  J  is  an  undying  affe- 
 ftion  that  never  will  decay.  Hence  faith  he  in  jcr.  31. 
 3.  I  have  loved  thee  with  an  everlajiing  love,     And  in  ano- 
 
 G  g  2  ther 
 
2^8  An  E  X  P 'OS  IT  10  N  of  Chap, 
 
 t  her  place.  With  everlajlmg  kindnejfc  will  I  have  mery  rip- 
 en thee.  Though  the  Saints  offend  Chrift  of ten,  yet  he 
 loves  them  ftill,  he  onely  purges  them  and  heales  them 
 of  their  fpirituall  maladies,which  cannot  be  done  with- 
 out iomefmart 5  but  he  doth  not  a  whit  lefienor  de- 
 tract his  love  from  them.  Though  his  people  come  up- 
 on him  every  day  for  new  fupplies,  yet  his  goodneffe 
 is  never  wearied  or  tired  out  5  yea,  though  thoufands, 
 millions  of  his  Saints  preffe  upon  him  at  onceD  yet  he 
 hath  for  them  -all,  and  the  Fountaine  of  his  love  and 
 grace  is  never  emptied.  O  what  a  whetftone  fhould 
 this  be  to  our  Spirits?  and  how  fhould  this  flame  of 
 Chrift's  eternall  love  towards  us  kindle  a  fire  of  love  in . 
 our  hearts  towards  him  againe?  Nothing  doth  more 
 conciliate  and  attraft  love,  then  love  it  felfe:  it  would 
 behorribleingratefullinus,  not  to  fpend  and  befpent 
 for  him  that  hath  lov'd  us  fo  much  as  Chrift  hath  done, 
 certainly  if  love  doe  not  draw  us  unto  him  nothing 
 will.  Thea&sof  Chrift's  love  are  the  cords  where- 
 with he  draws  fouls  untohimfelfe,  I  drew  them  with, 
 cords  of  love  ^  faith  he,  Hofea  1 1. 4.  And  J  drew  them  with 
 loving-kindnefie^x.Q.'z,.  Nothing  will  draw  us  unto 
 Chrift  effectually,  if  love  will  not.  Thus  much  for 
 thePreface^thePropofitionfolloweth. 
 
 ihon  art  faire^thou  art  faire. 
 „  ,ft£)V  1      The  word  laphah.  fignifies  faire  or  beautifuUsiOl  one- 
 
 Pulcer.  tie*  x     '  1  r        •     "*  1  -  11 
 
 gam,  whm- ry-mcok)urD  but  in  comely  proportion  and  elegancy, 
 ftiUi  decerns  fuch  as  draweth  loveand  liking,  as  you  heard  in  Ver.8. 
 ^*         The  Church  h  called  faire  by  reafon  of  the  graces,  and 
 the  fpirituall  beauty  of  faith  >  hop  e0  love  0  pat  ten  ce0  where- 
 with Chiift  hath  beautified  her. 
 
 Thedoubling  of  the  word  increafeth  the  fignifica- 
 
 tknv 
 
Verf.i 5.  Solomons  song.  229 
 
 tion,itexpreffeth  the  fuperlative degree 5  itisanufu- 
 allHebraifme  toexpreffe  that  which  c'oth  excel]  by 
 the  doubling  of  the  word,  as  fairt5  fitire,  that  i?3  molt 
 excellent  and  very  faire,  fork  dothexpreffe  thevehc- 
 mency  of  the  mind,  when  the  Speech  is  /b  doubled. 
 Sometime  we  ufe  the  fame  forme  of  Speech  tvena- 
 niong  our  felves,  when  we  would  moft  of  all  villifie 
 one,  we  fay,  he  is  naught,  he  is  naught, as  Salomon  faith 
 of  the  buyer,  Yrov.  20.14.  In  like  manner,  when  we 
 would  exprefle  fomething  moil:  rare  and  exellent,  we 
 ufe  to  fay,  it  is  excellent,  it  is  excellent.     Even  thus 
 the  Lord  Jefus  commendeth  the  beauty  of  his  Church 
 to  bemoft  rare,  excellent,  and  tranfcendent0that  which 
 can  hardly  be  uttered  with  anv  words.     And  thus 
 Chrift  praifeth  the  excelling  beauty  of  his  Church,  not 
 onely  to  comfort  her  with  all  the  members  thereof,  that 
 neither  the  whole,  nor  the  parts  oft  he  whole,  fhould 
 be  difcouraged  with  their  blackneffe  and  deformity, 
 but  alfo  to  declare  thereby,  thatihee  is  not  onely  faire 
 but  excellent,  tranfeendenr,  and  wonderfull  faireand 
 glorious  in  his  fight. 
 Hence  Obferve, 
 That  the  Saints  excel/  in  beauty  and  are  moft  ami able  in  • 
 thrift's  fight.    It  muft  needs  be  fo,for  Chrift  is  made  un- 
 to themofGod^  IVifdome^  Right  eoufnejfe^  S unification^  and 
 Redemption.      Wifdome  for  covering  their  ignorance  j 
 Righteoufnejje  for  bearing  their  iniquity,  SancJ/fication 
 for  making  them  holy,  Redempt/onfor  her  full  and  ab- 
 folute  Salvation.     Although  the  Church  be  black,  and 
 there  be  many  deformities  and  fpots  in  the  Saints, 
 while  they  are  here,  yet  Chrift  beholdeth  his  people 
 according  to  thofe  comely  graces  and  vertues  of  faitb^ 
 hve^hope^patience^ and  the  like,  wherewith  he  himfelfc 
 
 hath  1 
 
27C  An  EXPOSITION  of        Chap^  l 
 
 hath  decked  them  :  and  he  doth  not  fo  much  regard 
 theirjfpots  a   d  deformities,  becaufe  he  hath  by  his  ian- 
 dificatior  :  ..dcleanfing,  waJJjcdthem  all  away,  and  made 
 his  Church  glorious  to  himfelfe,  not  having  fpot  or  wrincle, 
 Ephef.  5.  26,27.  He  will  cleanfe  us,  by  the  wafiing  of 
 water ^  by  the  word:  it  is  a  promife  of  free  juftification 
 and  kki&ification  by  faith  in  Chrift.     And  the  Apoft'e 
 John  tells  us,  That  the  blood  of  Chriji  waflxth  m  from  all  Jin, 
 1  John  1.  7.  That  is,  from  the  guile  of  all  fin,  and  alfo 
 from  the  filth  and  ftaine  of  fin.     And  Paulin  Tit.  2.  14. 
 he  hath  purified  unto  himfelfe  a  peculiar  people.     That  v, 
 he  hath  feparated  and  confecrated  a  people  holy  for 
 himfelfe  ,  zealous  of  good  works.     And  Chrifk's  blood 
 pur  get  h  our  Qonfcicnces,  Heb.  9. 14.    Now  in  that  Chrift 
 hath  wafhedand  purged  his  Church,  he  hath  demon*- 
 ftrated  the  greateft  love  and  liking  unto  her}  according 
 to  this  we  have  an  expreffionin  Revel.  1.  5.  where  the 
 Apoftle  faith,  that  he  hath  loved  us,  and  wajhed  win  his 
 blood.     The  greateft  demon ftrat ion  of  his  love  was,  in 
 that  he  fhed  his  blood  for  \x\  for  the  cleanfingofus 
 from  our  fins      Thus  the  Church  is  made  faire  and 
 beaut  itull  in  the  fight  of  Chrift,  even  by  the  wafhings 
 o^his  blood. 
 
 Againe,{heeis  beautifullin  refpe&of  all  thofe  gra- 
 ces that  Chrift  hath  endowed  her  withall,  as  faith,  love, 
 hope,  patience,  and  the  like.  In  Ezel^  28. 7.  the  Prophet 
 mentioneth  the  beauty  of  wifdome.  And  when  the 
 Church  (hall  obey  Chrifts  voice,  and  forfake  her  owne 
 naturall  corruptions,  it  is  faid,  he  taketh  delight  in  her 
 beauty.  Hearken  0  Daughter,  and  confider,  and  incline 
 thine  care:  forget  alfo  thine  owne  people,  and  thy  fathers 
 houfe  Jo [Jjall  the  King  greatly  dejire  thy  beauty ,  &c.  Pfa,  45, 
 jo,  1 1.  Thus  much  for  the  propofition,  the  comparison 
 folJows.  ?h*n 
 
Verf.  15.  Solomons  Song.  221 
 
 ihou  haft  Doves  eyes. 
 
 Concerning  the  comparifon  betweene  the  Churches 
 eyes  and  Doves,  let  us  inquire,  fir{r,what  thefecyesbe, 
 fecondly,  wherein  they  be  compared  to  Dove?. 
 
 TheHebrew  word  that  fignifiesanr^dothalfofig-      j*v 
 nifieatf'e//or  Fountaine.  becaufethe  eye  is  of  a  watery  %'*¥*  }Jf 
 conftitutton,  andbecauleitis  the  greatelt  inlet  to  cvill  t/peff*, 
 of  all  the  Members  of  the  body,  and  it  beingthe  caufe  *'*:?^y-'-- 
 of  much  fin  and  mifery,  therefore  God  hath  placed  in  It  SvJj£ 
 the  greateft  tokens  of  forrow  and  lamentation.  tbo,am  fm% 
 
 The.eyesofthe  Saints  may  be  referred  tot hefe  three  ■**■»«»• 
 forts  :  they  be  Corporally  Mentally  or  Perfonall.  Tuha^' 
 
 1.  The  corporall  or  bodily  eyes  be  external!  inftru-  «M. 
 rrients  featedin  the  head  fas  the  windows  ofnaturej) 
 havinglidsfor  drawing  up,  or  letting  downe,  accord- 
 ing as  the  inward  fenfe  inftin&eth.  Unbridled  eye  5 
 arefaid  to  be  full  of  adultery^  2  Pet.  2.14.  And  eyes  be- 
 holding ftrange  mmcnz  Prov.  23.33.    The  eye  h  an  inlet 
 
 to  filthinefle  and  uncleannefle:  hence  it  is  Job  faith, 
 hehad  made  aCovenant  with  his  eyes, Job  31.  !. 
 
 2.  For  mentall  eyes,  they  be  the  inward  fenfes  ofna- 
 tmre,  as  Imagination,  fhantajie,  Conceit,  &tc.  allthefe 
 have  their  feat  chiefly  in  the  head,  commanding  all  the 
 exttmall  fenfes  as  they  pleafe.  All  which  fenfes  are 
 comprehended  in  the  word  A/inde  :  now  as  for  the  na- 
 tural man  hemindeth  earthly  things,  rhd.  3.19.  And 
 therefore  the  Apoftle  en  joy  neth  the  Saints  to  be  hnenr- 
 cd  in  the  Spirit  oftfyir  w/W,Ephef.4.  23.  and  that  ac- 
 cording to  the  Creation  that  is  in  rightccufnc/Je  and  true 
 holincfje.  Themind  is  the  eyeof  the  foulc,  fo  that  he 
 meanes  not  a  bodily  change,  but  a  change  of  the  facul- 
 ties of  the  foul,  and  that  of  the  higheft  faculty,  namely, 
 
 the* 
 
232  An  E  X  P  0  S  I  T  I  0  N  of        Chap,  i 
 
 theunderfhndingand  reafon,by  which  alio  the  Spirit 
 ,  ot  God  doth  work  upon  all  the  inferiou  r  faculties. 
 
 g.  For  perfonall  eyes,  they  be  fuch  as  be  imputed  to 
 be  fuch  in  refpeft  of  their  Office  and  place  :  and  fuch 
 are  the  Minifters  of  Chrift,  thofe  that  have  received 
 fome  excellent  gifts  from  the  Lord:  as  in  1  Cor.  u.  12. 
 17.  Jfthe  whole  body  were  an  eye  (faith  the  Apoftle  ) 
 where  were  the  hearing  ?  The  Apoftle  fpeaks  this,left  a- 
 ny  {hould  be  difcontented  at  the  meannefle  of  their 
 gifts  in  comparifon  of  others,  andalfo  fheweth  them, 
 that  if  it  were  fo  as  they  defired,towit,that  all  fhould  be 
 quail  one  to  another  in  the  gifts  of  the  Spirit,  there 
 would  be  a  deftru&ion  of  the  whole  body  :  for  it  could 
 not  be  a  body  unlefTe  it  were  made  of  many  Members 
 knit  together,  and  diverfe  one  from  another.  Now  Ma- 
 giftratesthey  (hould  be  eyes  to  the  Common-wealth: 
 and  for  fuch  as  the  Lord  hath  cloathed  with  his  Spirit 
 for  to  adminifter  the  word  of  truth,  fuch  are  as  eyes  to 
 the  Church  of  Chrift. 
 
 Now  I  might  come  to  examine  what  Doves  be,  to 
 whom  thefe  eyes  are  refembled.'  they  are  Birds  well 
 knowneamongftus^  and  therefore  need  no  perfonall 
 defciiption.  A  Bird  of  a  right  (Imple  carriage,  and  a 
 feeder  of  the  beft  graine,  whofe  Song  is  mourning,  very 
 fruitfully  and  one  that  conftantly  returnethtoherown 
 home,  and  very  faithful  1  unto  her  mate. 
 
 Nowhere  Chrift  commendeth  the  Church  for  her 
 eyes,becaufe  if  they  be  faire,  they  doe  eafily  cover  the 
 fpots  and  deformities  of  the  reft  of  the  members  of  the 
 body.He  feteth  forth  the  timplicity  fincerity,  humility3 
 meekneffc,  butefptcially  the  fpiritilall  chaftity  of  the 
 Church,fetting  forth  not  only  her  inward  affefrion,  but 
 alfo  her  outward  appearance,  fothat  the  Church  hath 
 
 no 
 
Verf.  15.  Solomons.^,  233 
 
 nounchaft  looks  or  countenances  (of  which  we  read 
 fomewbat  in  *?/<*''.  44. 17,1^.20.)  but  contenteth  her 
 felfe  with  Chrift  her  only  Husband  ,  and  even  as  the 
 Dove ,  when  fhehath  chofen  a  match  ,  (hee  kee  peth 
 her  felfe  unto  him  oK\  and  looketh  not  upon  any  o- 
 t her, according  as  the  Philosophers  write  and  afiirme 
 ofthem. 
 
 Hence  obferve, 
 That  the  fpirituall  chaftity  of  the  Saints  is     very  beau- 
 tifuliardf  leafing  thing  in  the  eyes  of  Chrift. 
 
 The  Lord  doth  not  onely  commend  the  beauty  of 
 his  Church ,  but  alfo  praifeth  her  fpirituall  chaftity, 
 for  indeed  her  fpirituall  chaftity  is  a  great  part  of  her 
 fpirituall  beauty.  The  chaftity  of  Virgins  is  much  to 
 be  commended,  and  a  thing  requifite  for  all  ChriiU- 
 ans  to  pofTTeffe  their  vefTell  in  holineffc.  Thus  alfo  is 
 the  fpirituall  chaftity  of  the  Church  very  commen- 
 dable and  comely ,  when  the  Church  canbefaidtobe 
 achaftand  pure  virgin  given  up  untoChrift.  Now 
 as  there  is  the  filthinefle  anduncleannefleof  the  flefh; 
 fo  there  is  a  fpirituall  whorcdome  often  complained 
 of,  and  condemned  m  Scripture  :  Then  as  in  mar- 
 riage, the  Bride  groome  doth  much  delight  in  the 
 chaftity  and  firrplicity  of  his  Bride  :fo  the  faithfull 
 foule,  being  married  untoChrift,  there  is  chaftity 
 required ,  a  thing  dehghtfull  in  the  eyes  of  Chrift. 
 
 TU  <  :n  ,rch  of  Chrift  then  muft  not  looke  after  o- 
 thets,  or  commie  fpirituall  whoredoms  with  any  ; 
 but  it-ce  muft  keep  her  faith  ,  hope ,  love  and  affe- 
 ftion  wholly  and  err  irelv  towards  him  alone. 
 
 To  ib  vpurpofetend^hat  of  the  Prophet,  when  he 
 >rop)      c    of  a  remnant  that  (hould  forfak-3  idolatry. 
 
 E 
 
 efaii  \:  At  that  day  flail  antjnloekttu  his  tkd$e+i  a#d 
 
 H  b  his 
 
234  Jn  EXPOSITION  of        Chap.  I. 
 
 his  eyes  (ba:/  have  rcfpeC?  to  the  holy  one  of  Ijrael :  and  h:ftal 
 not  looke  to  the  Altars^  the  worl^ofmens  hands ,  neither  fljall 
 refpcCi  thai  which  hi  I fingers  have  made^  either  the  groves  or 
 the  images 3Ifa.  17.7^8.  In  that  he  nameth^ra^j-  &  ima- 
 ges^ he  hath  refpeft  to  the  diverfe  forts  of  places  which 
 they  had  to  worftiip  their  Idols :  their  graves  and  (ha- 
 dy  places  were  fuch  as  they  ufed  in  the  heate  of  fum- 
 mer;  and  their  funne-images,  fet  in  fun-fhiny  places, 
 which  they  made  ufeof  in  colder  weather  :  by  thefe 
 two  therefore^  are  all  forts  of  Idols  and  idolatrous  fer- 
 vicesdefrgned:  but  the  Prophet  tells  of  a  remnant, 
 that  fhould  efcape  all  thefe,  and  fhould  look  to  the  ho- 
 ly one  alone. 
 
 They  then  that  embrace  the  doftrines  and  inventi- 
 ons of  men  •  worfhipping  ftocks  and  ftones,  they  cftm- 
 mit  abominable  yvhoredome,  according  as  the  word 
 ofGodchargeththem.  Such  as  imbfacfe*this  world, 
 be  called  adulterers  and  adulter ejfes  ,  Jam.  4.  4 '.  And  co- 
 vetonfnefjz  whic^j  is  idolatry 0  Col.  3.5.  And  fuch  as  did 
 for  fake  the  Lord,  their  eyes  went  after  their  idols^tEzek. 
 20.24.  And  fuch  are  called  eyes^beholdmgjiravgewo- 
 hten^  Prov  23.33.  Thofe  then  that  will  be  faithfull 
 unto  the  Lord,  and  be  beautifull  in  his  fight  9  mtift 
 have  doves  eyes ;  they  muft  with  2  fingle  eye  of  faith 
 looke  upon  Jefus  Chrift3  and  love  him,  and  ftay  upon 
 him  alone,  and  not  upon  the  world  a  or  upon  riches, 
 honours,  pleafures,  or  any  worldly  contentment 
 whatfoever. 
 
 The  corporall  eye  muft  be  like  the  Dove  for  fitmpli- 
 city  and  chaftity.^  this  eye  (fas  our  Savi,  ur  teacheth, 
 Matth.6.)is  the  light  of  the  body  :  and  wkhout  the 
 eye  there  is  nothing  but  darknes  in  the bodlie  :it  is  the 
 window  of  the  bedie,  whichB  if  it  be  not  carefully 
 
 watched, 
 
Verf.  16.  Solomons^.  235 
 
 watched,  will  be  a  great  inlet  ofevill.  The  mental! 
 eye,  which  is  the  eye  of  the  foule,  muft  alfo  allimi- 
 late  the  Dove  in  all  fimplicity :  and  fo  much  the  ra- 
 ther, muft  the  mind  be  fimple,  chaft,  inn:  cent  3  be- 
 caufe  it  is  the  light  of  the  foule,  and  it  fitted  at  the 
 foules  helme,  fteeringall  the  outward  fenfes  ,  accor- 
 ding as  it's  felfe  pleafeth.  And  for  thofe  that  are  per- 
 fonall  eyes,  the  Miniftcrs  of  the  Gofpel  5  the)  ihould 
 prepare  the  Church  for  one  Husband,  even  to  prefent 
 it  as  a  pure  Virgin  unto  Chrift,  2  Cor.  1 1.  2.  To  con- 
 clude, the  eye  of  the  foule  is  the  light  of  the  foule,  and 
 that  is  faith  3  the  delight  then  that  Chrift  taketh  in  his 
 Saints,  is  thd  beauty  of  this  eye  of  faith  ;  a  id  this  beau- 
 ty  (hall  never  decay  ,  but  wax  more  and  mere  beauti- 
 full.  So  much  for  the  commendations  given  by 
 Chrift'.-now  followeth  the  like  praife  which  his  church 
 returneth  to  him  again. 
 
 V  E   R  S.    l6. 
 Behold  thou  art  f aire  ^  my  beloved0yea0plcafant :  alfo  our  bed 
 js  greene. 
 
 THe  Church  doth  exprefle  the  great  liking  (he  hath 
 of  Chrift's  beauty  5  and  thus  flic  doth, 
 
 1.  Ey  returning  back  his  praife,  faying.  Thou  ari 
 faire^  Sec. 
 
 2.  By  amplifying  and  enlarging  his  beauty,  or  by 
 adding  to  his  praife  5  by  his  amiable  dele&ableneflfe., 
 Whereby  he  enHameth  her  heart,  yea^ka\w  . 
 
 As  for  the  laft  clau'fe  :  Alfo  our  bed  is  green ,  I  think  it 
 is  to  be  joyned  with  the  laft  verf ,  being  a  part  of  that 
 joy  n't  praife  which  belongeth  both  toChiiftand  his 
 Church,  unto  which  I  fhall  refer  it. 
 
2$6~  sin  EXPOSITION  of         Chap./. 
 
 ,  ^ . ~_ 
 
 Behold  thou  artfairer&c. 
 
 The  Church  returneth  the  word  Japhtt  yfrire9  unto 
 Ghrift :,  as  if  (he  fhould  fay  ?  yea5  rather  thou  an:  faire3 
 and  whatfoever  beauty  I  haveD  I  have  it  from  thee :  I 
 am  Iaphct^  faire  3  but  it  is  becaufe  thou  art  Japhetfaiv^ 
 my  fairnelle  fprings  out  of  thee  5  who  art  the  fountain 
 of  fpirituall  beauty  3  and  haft  not  the  Spirit  by  mea- 
 fure,  Jpimg+gA.  Butinfuchfulnefle^  thatofthyy»/- 
 ncfie  rvce  have  all  received^  and  grace  for  grace^  John  1. 16. 
 Chrift  is  the  faire  ft  of  all  the  fonnesof  Adam  3  Pfal.  45. 
 2.  From  wbom  the  Church  receiveth  all  her  fairnefle 
 and  beauty  3  fo  that  {heedoth  not  afliime  the  praife 
 unto  her  fdfe,  but  giveth  back  to  her  Beloved  9  from 
 whom  (he  had  received  it,  and  unto  whom  it  was  due3 
 according  to  the  pra&ice  of  the  Church 9  in  rfalm  1 5. 
 l.Not  unto  us  0  LORD  D  but  to  thy  Name  let  bee  the 
 praife.  Shee  adde.h  the  praife  of  his  amiable  de- 
 leftablenefle. 
 
 Tea0  pleafant. 
 
 c^j  The  Church  addeth  another  Epithite  of  love  3  fay- 
 
 Jumndm  ing^thou  art  Nagnim  9  turned  of  the  Creeks  if*i&  , 
 Tmfwl  which  implyeth  the  very  fpring  or  flowre  of  beauty  9  a 
 trqut  faiu  tearmfarbeforectheformer,  which  hgmRes  pleafant,  a- 
 miable,  deli ght full  3  beautifull.  Now  the  Covenant 
 which  the  Lord  made  with  his  people  in  Zech.  11. 10. 
 is  called  beauty  3  or  pleafantneffe.  And  Mofes  de(ired3 
 that  the  beauty  of  the  LortSmightbe  upon  them  in 
 the  performance  of  his  Covenant ,  Pfal.  90. 17.  And 
 Z/aWdefireth  to  remain  in  the  houfe  of  the  Lord  all 
 thedayesofhisljfe,  that  hee  might  behold  the  pleafant- 
 neffe oj  She  Lord^  Pfal.  27. 4. 
 
 Now 
 
Verf.  16.  Solomons  Sang.  937 
 
 Now  allthefe  things  were  fulfilled  and  compleatcd 
 in  Chrift  3  who  by  his  heavenly  Doftrincs,  and  words 
 of  grace  and  confolaUon  to  his  people,  doth  become 
 fweet  as  the  honeycomb  unto  them  ,  and  very  pleafant. 
 All  Chrift's  adminiftrations  of  the  covenant  pf grace 
 are  his  ftaves  of  beauty  and  pleafantnefle.  From  this 
 high  commendations  of  the  Church  given  unto  Chrift^ 
 Obferve, 
 
 Firft,  That  Chrift  is  the  fountain  of  all  that  fpirituall 
 beauty  of  the  Saints. 
 
 As  Chrift  had  commended  her  graces  9  fo  fhee  prai- 
 feth  him  for  the  caufe  of  thofe  graces.  For  it  is  clearc, 
 that  the  Church  hath  all  her  beauty  tk  ornaments  from 
 him,  it  is  he  that  wafheth  her,  and  makes  her  glorious 
 Ephef.  5.26.  It  is  moft  true,  that  the  beauty  and  glory 
 of  the  heavenly  new  'jcrnfalem  is  exceeding  great,  as  it 
 is  fet  forth,  Rtvel.  21.  Yet  the  glory  oft  he  Bridegroom 
 Jefus  Chrift  far  exceeds  in  beauty,  even  as  much  as  the 
 Ocean  doth  the  lefler  ftrcams ,  for  he  is  the  fountaine 
 of  all  glory  and  beauty.     Hence  it  is,  the  Church  re- 
 turneth  this  praife  unto  him  5  for  he  indeed  is  fair  and 
 comely.     Who  can   fet  forth  the  glory  of  Chrift? 
 who  can  defcribe  his  beauty  and  comelinefle?  Not 
 the  carnall  men  of  the  world  ,    in  whofe  account 
 Chrift  had  no  forme  or  comelinefte  up  en  him ,  I  fa.  53. 
 3.  And  in  refpeft  of  his  deprefted  condition  in  the 
 world,  and  by  ieafon  of  his  deep  fufferings,  his  vi- 
 fage  was  marred   more  then  any  man  ,    and  his  forme 
 more  then  the  fonnes  of  men  ,  Ifa.  52.  14.    Therefore 
 bee  was  rejeffed  of  men  ,    Ifa.  53.  3.    Hee  was  fcarce 
 deemed  worthy  the  name  of  a  man  :>  hee  had  no  re - 
 fpea  pr  eftimation  in  the  eys  of  the  men  of  the  world: 
 thefe  fee  not  his  beauty  ,  and  therefore  praife  him 
 
 not; 
 
238  An  E  X  P  0  S  I  T  I  0  N  of        Chap,  i. 
 
 not :  but  the  Saints  doe  glory  in  Chrift's  beauty  and 
 comelinefle,becaufethey  feehimto  be  the  fountaine 
 of  glory  and  praife. 
 
 Secondly,  Obferve,  - 
 The  Church  ckfth  notfo  much  glory  in  her  owne  beauty  ^  d* 
 Jhee  doth  in  the  glory  ofchriji. 
 
 The  Saints  doe  indeed  gloryin  thbir  owne  beauty } 
 but  yet  fo,  as  they  know  they  have  all  from  Chrift, 
 and  fo  indeed  they  glory  onelyin  him,  according  to 
 that  in  1  Cor,  1 .  3 1 .  If  any  man  glory  3  let  hint  glory  in  tlx 
 lord.     Therefore  Chrift  is  made  all  things  of  God  un- 
 to us  ,  as  wifedome  t  righteoufnejje  ,  fan&ification  ,  and 
 redemption  :  That   no  fleflj  f/joutd  glory  in  hk  prefence. 
 Thus  the  Apoftle  attributeth  the  glory  of  his  life  un- 
 to Chrift  ,    Cjal.  2.  20.  I  live  (faith  hee) yet  not  73 
 but  Chrift  Uveth  in  me :  and  the  life  which  I  novo  live  in  the 
 ftefo  ,  Ilive  by  the  faith  ofthefonne  of  God  ,  who  loved  me^ 
 and  gave  himfelfe  for  mee.     So  that   wee   derive  all 
 our  life  ,  beauty  5  and  comelineffe  from  Chrift 3  fo 
 that  wee  cannot  fo  much  glory  in  ourowne  beauty,  as 
 in  the  comelinefle  of  Chrift  ,  the  fouutain  of  all  fpiri- 
 tuall  beauty. 
 
 Thirdly,  pbferve, 
 7 hat  Chrift  if  exceeding  delegable  and  welUpleafing  unto 
 his  Church  D    in  all  his  adminiftrattotts  of  grace  unto 
 them. 
 
 Chrift's  words  are  full  of  grace,  and  therefore  fwee- 
 ter  then  the  honey- comb  :  the  performance  of  his  Cove- 
 nant is  beautifull  nnd  pleaCmt.  And  indeed  Chrift  is 
 thevery  fpring  or  fountain  of pleafantneiie  and  beau- 
 ty:  for  there  is  in  him  a  greater  meafure  of  beauty 
 then  is  powredup-a  the  Church,  as  appeareth  by  the 
 Churches  adding  another  Epithite  of  love ,  faying, 
 
 j>aa9 
 
Verf.  17.  Solomons  Song.  239 
 
 yea,  pleafant^n  exprefiion  far  beyond  thcformer.  And 
 this fal leth  out3becaufe  he  hath  received  the  Spirit  a- 
 bove  meafure.,  we  in  meafure  5  hee  had  the  Spirit  as  a 
 fountaine  -  we  as  the  ftrcams :  hee  had  all  glory  and 
 beauty  as  the  fun:  we  receive  of  his  divine  beams3as  the 
 bright  rayesof  his  glory  darted  down  upon  us.  Thus 
 much  for  the  Spoufes  commendations  of  her  beloved  D 
 either  of  them  having  praifed  each  oilier  in  their  feve- 
 rallfpceches,  in  the  next  place  they  do  both  joyntly 
 rejoyceand  glory  together. 
 
 TeaD  our  bed  is  greenc. 
 
 V  E  a  s.    17.    ?  he  beams  of our  houfe  are  Cedar D  and  our 
 rafters  ofFirre 
 
 This  joynt  fpeech  of  Chrift  and  his  Church  con- 
 tains a  glorious  declaration. 
 
 1.  The  place  of  conception  ?  or  the  increafe  of  the 
 children  of  the  Church,  in  theie  words,  our  bed  is  green. 
 
 2.  The  place  of  fpirituall  education  and  in'ftru&i- 
 on3  that  isD  in  the  honfes. 
 
 Which  houfes  of  Chrift  are  fet  forth  by  their  ad- 
 juncts 5  Bea me s  and  Galleries. 
 
 Thefe  beams  and  galleries  are  fet  forth  by  the  mat- 
 ter they  were  of: the  beams  were  Ced.ir Dthe galleries  were 
 Firre. 
 
 Onr  bed  is  preene. 
 
 Lc'Ut' 
 
 The  Hebrew  wo*d  fignifics  a  bed,  or  ied-jieed:  Beds  fpond*.' 
 were  ufed  to  reft  and  deep  on  \  as  in  r/al.  132.  3,  4. 
 And  fometimes  they  didufeto  fit  upon  beds  at  their 
 Fcafts  and  Banquets.,  as  in  tjih.  1.  %  6.  For  it  was  a  cu* 
 ftomein  thofeeaftern  Countreys,  toufe  beds  in  Head 
 of  tables  3  that  fo  fooneas  they  had  eaten,  they  might 
 
 prefent- 
 
240        "  An  EXP  0  S  IT  I  ON  of       Chap.  < . 
 
 a 
 
 prefently  goe  to  deep :  whence  it  is  3  that  the  Prophet 
 prophefietn  agzinftlhofe  that  l/e  upon  beds  of  ivory  ^  and 
 jhetch  themfehcs  upon  their  couches^  andeate  the  lambs  out 
 of  the  Flockp,  See.  Amos  6. 4.  Seealfo  Eze\.  23. 41.  And 
 John  13.  2  5.  Again  the  high  Altars  and  places  of  of- 
 fering facrifice  are  called  beds,  ifa.  57.7.  Vponalofty 
 &  high  mountain  hajlt  thou  fet  thy  bed^  even  thither  wenteft 
 thou  up  to  offer  facrifice^  faith  the  Lord  by  the  Prophet: 
 that  is3thine  Altars  haft  thou  fet  up  aloft  in  open  view} 
 like  an  impudent  Strumpet,  thatfheweth  herfilthi- 
 neffe  in  the  fight  of  others ,  as  wee  read  in  Ezek.  16. 
 
 24,25. 
 
 Our  bed  is  greene. 
 
 \V1         The  word  tranllated  greene ,  fignifies  toflourijh  ?  to 
 
 \jvH*    be  fruitfully  and  to  waxe  ftrong,  and  offeree :  it  is 
 
 y  f  ,    no^  (°  much  meant  of  colour5  as  of  budding  forth  and 
 
 ffourifhing,  like  trees  and  plants  in  the  time  of  fpring, 
 
 when  things  are  green  and  Hourifhing. 
 
 The  word  is  often  applyed  unto  men,  fetting  forth 
 their  flourifhing  and  profperous  eftate  :  hence  it  is 
 faid  in  lob  1 5.32.  That  a  wicked  mat*  Jhallbecut  ojfbe- 
 fore  his  time  5  and  his  branch  fl) all  not  be  greene.  That 
 isD  his  Hourifhing  eftate  and  condition  ftall  end  be- 
 fore his  time  5  tor  he  fhaM  not  fo  exalt  himfelf  in  prof- 
 perity,  as  he  had  thought  to  have  done.  And  David 
 (peaking  of  the  profperity  ofthe  wicked,  faith  5  I  have 
 feene  the  wicked  in  great  power  5  and  ff  reading  himfelfe 
 like  a  green  bay  tree ,  Pfal.  37.  35.  That  is,  frefh  and 
 flo-urifhingj  as  Nebuchadnezzar  faid,  I  to  as  at  reft  in  my 
 houf  9  and  greene  (  or  flourifoing*)  in  my  Palace.  And  Da- 
 vid  fpeaktng  of  his  profperity,  likeneth  himfelfe  to  a 
 green  ^  or  $onrifung  olive-tree  in  the  houfe  ofGod^  Pf.  52. 8. 
 
 Now 
 
Verf.  16.  SeLOMoNs^M.  241 
 
 Now  by  this  companion,  or  fimilitude  of  a  bed5  by 
 which  the  Church  became  fo  flourishing  and  fruitful!  , 
 wemayunderftand, 
 
 1.  The  flourifhing,  fruitfully  increafing  condition 
 of  the  Saints,  who  (h  all  bring  forth  fruit  in  &Jd  age,  they 
 fiall  be  fat  and  green*    (  or  flour ifljixg  )   Pfal.  ^2.   14, 
 
 That  is,  they  fprout  or  grow  Up  in  ftature  and  fruit- 
 fullnefle,  through  the  bleflingof  God,  and  theincrca- 
 fings  of  hi*  grace,  in  vvhofe  houfe  they  are  planted.,  ac~ 
 cording  to  that  of  the  Apoftle  in  1  Cor.  3.  6.  /have 
 planted,  tApollo  water  ed,but  godgiveth  the  increafe.  The 
 Saints  an  fruitful!  in  every  good  » or ke,  and  increafing  in 
 the  knowledge  of  God,  Col.  1.  6.  10.  or, 
 
 2.  Wemayunderftand  it  of  the  fpirituall  increafe 
 of  the  faithful! ,  which  are  begotten  by  the  feed  of  the 
 word  :  Chrift  by  the  power  of  his  word  and  Spirit  fow- 
 eth  the  feed  of  hisword,thcSaints  as  the  ground,receive 
 the  feed  into  the  midft  of  their  hearts,  by  which  means 
 they  as  fpirituallSons  and  Daughters  are  begotten  un* 
 toChrift.  ThuswehaveitinP^/.4j.i^.  infieadofthy 
 fathers {hall  be  thy  chtldren,  whom  thou  may  eft  make  Princes 
 in  all  the  Earth.  This  is  meant  of  the  fucceeding  Chri- 
 stians, that  by  the  immortall  feed  of  the  word  are  be- 
 gotten to  Chrift  and  his  Church,  he  being  their  Father, 
 lja.9.6.  And  fo  is  that  heavenly  Jerufalem,  which 
 feekethher  falvation,  not  by  the  firft  Covenant  of  the 
 Law,  but  by  the  fecond  of  the  Gofpell,  which  is  faid  to 
 be  above,  becaufeit  hath  its  Original!  from  Heaven  - 
 fhee is  called  tbeCMother  of  us  all.  Gal.  4.  it  For  ^5 
 Sara :  was  the  Mother  of //^r,  the  true  and  proper  Heir 
 oihisXzxtttx  Abraham-,  fo  is  this  Heavenly  Terufakm, 
 to  wit3the  Church  of  Chrift,the  mother  of  all  t  he  faith. 
 
 Ji  full, 
 
/  2  /»   I  X  r  as  11  jc  N  of  Chap,  i 
 
 lull,  who  are  Heirs  of  the  Kingdome  of  Chrift.  W^ 
 v  :ake  either3or  both  of  fchefe  Inter pretations.Now 
 according  to  the  fir;',  if  we  tike  the  meaning  of  th~(e 
 words  for  the  fruitfull  and  increafmg  condition  of  the 
 Saints  in  the  knowledge  of  God,  and  in  the  graces  of 
 his  Spirit :  Obferve,  ; 
 
 Fiiifj   That  the  Saints  beceme  flourishing  and  .fruit full 
 by  tb$  emmuniw  they  have  with  J  ejus  Chrtfl.     Hence  ic 
 is  the  Apoftle  prays  that  the  Cdiosfians  might  be  fi  nt« 
 jutf  in  every  good  worke7  and  increafing  in  the  knowledgeof 
 god.     Unto  this  are  all  the  Saints  exhorted,  Ephef.  4,, 
 1 5 .  But  freaking  the  truth  in  love   (  faith  the  Apoftle  ) 
 that  yee  may  grow  up  into  him  in  all  things   which  is  the 
 head,  even  Cbrift.     The  Apoftle  fpeaks  of  the  fpirituall 
 growth  of  the  whok  body  of  Chrift.,  and  every  Mem- 
 ber  thereof,  vyhowere  tobearean  earned  affe&ionto 
 the  truth,  whereby  they  might  grow  in  Chrift,  for  he 
 quickneth  and  cheriflieth  bis  Church,  which  confift* 
 eth  of  diverfe  Members,  and  gives  onto  each  of  them  a 
 fuif  able  meafure  and  proportion  5  and  by  this  effeBuaU 
 working  in  the  meafure  of  'every  part ,  maktth  increafe  of  the 
 hody,  unto  the  edifying  ofitfelfe  in  lovey\zv.  1 6.    Now  we 
 mu ft  know,  that  this  fpirituall  growth  doth  not  flow 
 from  any  principle  of  nature,  but  it  is  Chrift  thetmu 
 niftreth  vigour  and  ftrengrh  above  nature.    For  which 
 obferve  the  phrafe  in  Tf4.  92.  14.  fpeaking  of  the 
 righteous,  faith,  Me  [hail  hring  forth  fruit  moid age :  In 
 the  Originall  it  is,  in  gr:yntjjcy  or  hary  age.    Now  in 
 Wp?  old  age,  when  naturall  ftrength  is  decayed,  none  can  be 
 fieitfuli  without  a  fupernaturallfupply  of  ftrength  and 
 vigour.     Hence  it  is,   that  David  prayeth  unto  the 
 Lord,  faying,  C*fl  m*  not  off  in  the  time  of  old  age,  forfake 
 
 me 
 
 «.*>  cunicio 
 
Verf,i6.         Solomons  ^.      .  24.3 
 
 me  not  uben  my  ft*engtb  faileth,  r.ow  alfo  when  I  am  old  and 
 gray-beaded, O  Godfcrjjkcme  not,  unttll  I  hixe  \htxved  thy 
 jfrength  u  to  this  (jintrAti%n&  thy  ftomer  to  ev$ry  one  l  h  ■ 
 is  tacome,PC\\.  71.9.  i 8.  It  is  kid  of  S*m,  that  thee, 
 ceived  Strength  to  conceive  fcedo  and  reus  delivered  of  a 
 child,  uben  free  waspj^i  age  :  And  be  (  to  vvir  Abraham  ) 
 as  good  as  dead,  ^fc.  Hcb.  11.11,12.  So  are  the  Saints,  as 
 it  were,  pail  age 3 and  dead  by  nature,  therefore  they 
 mull  (as  Sara)  receive  ftrength  from  Chrifttocc 
 ceive  and  bring  fortrrtbe  fruits  of  the  Spirit.   '. 
 
 Secondly,  if  we  under  (land  the  words  of  thefptritu- 
 all  increafe  of  the  Saints,  begotten  unto  Chriftby  the 
 feed  of  the  word:  Ob(erve3 
 
 Tbat  multitudes  of  Children  are  Borne  unto  chrifl,  which 
 are  begotten  by  the  immor  tall  feed  of Abe  word.  For  by  this 
 phr<fe  Our  bed  is  green*,  notethuntous  the  fertility  of 
 Children  (  to  wit  of  Sons  and  Daughters  )  arifing 
 from  the  womb  of  the  Church,  especially  of  the  Gen- 
 tiles. The  Evangelicall  Prophet  feing  this>  ic  caufed 
 him  to  cry  out  in  this  wile.  TbedsfoUte  bath  more  Chil- 
 dren then  the  married  wife.  And  bec-mfeof  the  multi- 
 tudes that  (houldcomein  andimbrace  Chrifr3  head- 
 deth,  Snlarge  the  place  of  thy  tents,  and  let  them  (Iretch 
 forth  the  Cnrtaines  of  thy  habitations,  &c.  Ifa.  54..  i5  2. 
 The  Prophet  fpeaksas  iffo  many  fnould  come  into 
 Chriftjthat  {he  fhould  feeme  to  want  roome  to  receive 
 them  ;  and  therefore  bids  her  firetcb  forth  her  curtaine^ 
 alluding  to  the  Tents  in  which  they  dwelt.  And 
 Chap.  6$.  8.  hecriethout  by  way  of  admiration,  ivto 
 hath  heard  fucb  a  tbingj  \haUtbe  Emh  be  made  tobri, 
 forth  in  one  day  I  or  fball  a  Nation  be  borne  at  once  f 
 fo$ne  as  Zion  travailed,  jbee  bnugbt  forth  her  children.  By 
 
 I  i   2  this 
 
T-srir-t^: 
 
 244  An-E-  X  P  0  SIT  I  ON  of       Chap.  1 
 
 "UUts       .M'lliiM—aBBEa      11     wti         11  111   — a— t^»i«— — — i^— — — ^» 
 
 this  the  Prophet  doth  intimate  the  multitudes  of  thofe 
 that  ftiould  fuddenly  be  borne  a  new,  and  begotten  un- 
 to Chrift  by  the  publication  of  the  Gofpell,  which  was 
 figured,  out  by --thofe  multitudes  that  returned  on  a 
 fuddalne  from  Bstyh*)  ss  if  a  whole  Nation  had  been 
 borne  in  one  day.  This  was  the  promife  that  the  Lord 
 made  to  Abraham,  and  it  is  not  to  be  limited  to  his 
 Children  after  the  flefh3  but  to  his  Children  of  the 
 promife,  that  his  feed  fhould  be  as  the  flans 5  and  as 
 the  duft  for  multitude.  Gen.  78. 14,   And  at  the  firft 
 promulgation  of  the  Gofpel!?  there  were  daily  added 
 unto  the  church,  Acts  2.47.  Kndtbe  Saviour  of  the  Gof- 
 pell  vat  maniftfi  in  every  place,  2  Cor.  2. 14,  Hence  it 
 wis  that  the  Beleivers  after  Chrifts  afcention  were  cal- 
 Jed  *Arifa7v9*istwd™i  The  multitude  of  them  that  believed. 
 And  it  was  Prophecyed  that  ten  men  pall  take  holdout  of 
 all  Languages  of  the  Nations,  of  the  skirt  of  him  that  is  a 
 ?fen>,  faying^  wewillgoe  with  you,  for  we  have  heard  that  God 
 ts with  you,  Zech.  8.  20.  23.  That  is,  many  of  the  Na- 
 tions fhould  imbrace  the  truth,  which  in  former  times 
 were  reftrained  within  the  Nation  of  the  Jewes,  accor- 
 ding to  the  Prophecy  in  Gtnef.$.if.  where  it  is  (aid3 
 godfhatl  inlarge  Japhet,  and  he  jbaO  dwell  in  the  Tents  of 
 shemi  &c.  But  we  rauft  not  make  univerfality  the  note 
 of  the  Saints,  for  univerfality  is  common  to  Antichri- 
 ftian  Idolatours.     The  wJipre  was  to  fet  upon  many  «*•- 
 ters,  which  werepeoples,  anamultitudes,  andT^atiens^and 
 tongues :  and  the  Kings  of  the  earth  were  to  be  made  drunk 
 with  the  trine  of  her  fornications,  and  all  the  Nations  to 
 drink*  thereof  Revel.  17. 15. 18*  3.  Therefore  we  muft 
 under Aand  the  Church  of  Chrift  to  be  numerous  in  her 
 fclfe,  and  not  comparatively,  letting  her  with  the 
 
 world 
 
 3    -: 
 
yerf.  17.  Solomons  Song.  245 
 
 worlds  but  to  be  many  comparatively  with  the  old 
 Church  of  the  Jevves,  for  more  are  the  children  of  the  dtfo- 
 late  then  of  the  married  r*ife,\{z.  54.  i. 
 
 To  conclude,  this  fpiricuall  birth  is  that  which  con- 
 cernes  both  Chrift  and  his  Churchy  for  the  union  of 
 Chrift  and  his  Church  is  t he  caufe  of  (uch  an  everlafting 
 greennefie  and  fruicfuilnefle.  Chrift  is  as  the  ^gent^ 
 and  the  Church  in  her  fenfes  and  affe&ions  is  the  pati- 
 ent:  Chrift  foweth  the  feed  of  his  word,  and  the 
 Church  as  the  ground  receiveth  the  feed,  that  fo  be- 
 tween them  are  many  fpiricuall  Sons  and  daughters  be- 
 gotten unto  God.  Hence  they  dot  mutually  and 
 jointly  rcjoyce  and  fing  at  the  Churches  inlargement. 
 It  is  not  laid  My  btd^  but  our  bed,  thereby  fhewing  that 
 it  concernes  them  both.  The  heavenly  procreation  of 
 many  fpirituall  Sons  and  daughters,  and  the  frefh  and 
 flourifhingfpringingofthofe  goodly  plants  which  are 
 thus  borne  of  the  Spirit  of  God,  is  matter  of  joy  and 
 tejoycingboth  to  Chrift  and  his  Church. 
 
 Thus  much  for  the  place  of  conception,  now  follow- 
 eth  the  place  of  fpirituall  education. 
 
 Verf.  17.  The  beams  of  our  houfe  are  Cedar,  the 
 Rafters  are  of  Firr. 
 
 Here  is  commended  their  houfe  which  they  dwell 
 in  j  and  the  commendations  is  from  the  matter  which 
 it  is  built  of  •'  which  isexprefledby  two  zdjun&s^eamr, 
 and  galleries. 
 
 Tbt  beams  of  our  houfe. 
 
 The  word  Tranflated  beams^  fignifies  beams  ox  Raf-  Occnrh9 
 *w,  which  beare  up  the  roote  of  the  houfe,  6t  any  J"n^ 
 
 tim-  ^awnf. 
 
246  jin  E  X  P  0  s  IT  i  ON  of        Chap,  1 
 
 timber  or  (lone,  whereof  any  fuch  prop  h  made.  Beams 
 are  for  ftrergth  and  fuftcncation  of  the  houfe:  by 
 thefe  beams  may  be  meant  thofe  chat  are  ftrong 5  as 
 James,  Cephas,  and  J 'oh*,  a  re  called  pillars  of the  Church 
 Gal.  2.  o.  becaufe  thefe  by  the  preaching  of  the  do! 
 arirc  of  faith,  did,  as  it  were*  ftay  and  uphold  the 
 Churches  of  Chrift. 
 
 Of  our  houfe* 
 
 Our  houfe)  or  the  hcufes  of  us,  for  the  Catbolick  body 
 is  diftinguifhed  into  fundry  particular  Congregations 
 or  Churches,  in  every  ofsrhich  (as  in  fundry  Nurce- 
 ries  )  the  Saints  are  brought  up  and  Nurfed.  The 
 Church  is  called  thehoufeof  god,  \  Tim*  5.  15.  which 
 Is  Interpreted  to  be  the  church  of  the  living  God,  the  pil- 
 lar and  ground  of  truth*  And  fo  the  faithfull  are  called 
 the  houfe  of  God^  Heb.  3.  6.  But  what  is  this  PaLxe  I  It 
 cannot  be  fo  properly  meant  of  Heaven,  in  which  the 
 Saints  (hall  dwell  for  ever  but  rather  of  an  houfe  while 
 they  are  yet  in  this  World ,  and  this  houfe  is  the 
 Church  of  Chrift,  (he  is  the  Temple  of  the  living  God. 
 Every  faith  f  uil  foule  is  the  habitation  of  Chrift*  and 
 hence  it  is>  that  the  Pfalasift  calls  upon  men  to  open 
 the  doors  of  their  heart  to  receive  Chrift  :  Lift  up  your 
 heads  yee  gates,  and  be  ye  lift  up  yee  everlafling  doors,  and 
 the  King  of  glory  {hall  come  in  pfah  24. 
 
 The  beams  of  our  houfe  are  Cedar. 
 
 The  beams  of  this  fpirituall  houfe  are  fet  forth  by 
 the  matter  they  were  of,  they  were  of  Cedar  :  Cedar  is  2 
 Tree  very  common  in  Mount  Lebanon  •  and  (as  fome 
 fay)  like  unto  Juniper,  or  rather  to  Cypres  for  leafe; 
 
 but 
 
Verf.17*  Solomons  Seng.  29  7 
 
 but  for  the  Tree  itfelfc,  it  it  tall,  andftrong,  and  the 
 wood  of  permanent  j  and  of  a  very  fweetimell, 
 
 and  ic  rottc ■  th  nor,  nor  admitting  any  vvorme.  Now 
 the  Saints  {  who  are  the  beam,  rafters,  and  materialls  of 
 rhishoufc)  are  compared  to  Cedars,  in  Pfa.  92.  13. 
 And  B.  /*<w»  likeneth  the  Tabernacles  of  I fraei unto  Ce- 
 dar trees  befide  the  waters^  for  goodlineffe.,  Numb.  24.  5, 
 6.  This  wood  was  ufed  in Solomon's  Temple,  1  KM$6. 
 And  he  made  Cedars  like  sycamore  Trees,  which  are  inihe 
 val'ifor  a!uirid.incey  1  Kings  10.  27.  Prefiguring  the 
 Saints  of  who:  1  the  fpiricuall  Temple  of  the  Lord  was 
 to  be  built :  the  Saints  are  as  living  (tones,  put  into  the 
 edifice  or  buildi  g  of  Corifts  fpirituall  Temple.  Thus 
 is  commended  the  matter  of  the  beams  of  this  houfe, 
 wherein  i3  fee  forth  the  (lability  and  ftrengthofthis 
 houfeorhoufes.  Now  folioweththe  feting  forth  of 
 the  excellency  and  ftatelinefle  of  this  houfe. 
 
 And  the  rafters  (  or  galhrirs  )  offirr. 
 
 Rafters)  or  Galleries,  as  the  word  borrowed  from 
 running  intendeth:  Galleries  were  certaine  walking 
 places,  which  were  built  on  the  tops  of  houfes.  Now 
 in  fuch  Galleries  as  ihefe,  men  were  wont  towalkeand 
 coiverfe  together  :  So  here,  tliefe  Galleries  in  Chrifts 
 houfemay  fignifiethe  fwcet  converfing  the  Saints  have 
 with  Chrift,  in  the  communication  of  all  his  graces, 
 The(e  Galleries  are  fet  forth  by  the  matter  they 
 were  of. 
 
 Of  Fir 
 
 Our  Tranflation  (aith  of  fir,  fome  others  Cypres  •  the 
 Hebrew  Brotbim  ( whofe  lingular  for  the  forme  of 
 
 its 
 
cy,  i 
 
 248  An  E  XP  0  S  IT  I  0  N  of        Chap,  1. 
 
 it?  CharaftureD  may  be  Brut)  is  turned  by  the  Latine 
 pimkin      word  tfr&ftf,  which  was  a  Tree  (2%  Pliny  recordeth) 
 p.  i2.       [ike  to  a  broad  Cypres  tree,  with  whitifa  boughs.,  of 
 excellent  fweet  favour,  much  like  unto  Cedar.  This 
 fets  out  unto  us  the  excellency  of  Chrifts  Galleries, 
 wherein  he  doth  fweetly  converfe  with  his  people,  and 
 wherein  his  people  doe  contemplate  of  divine  things. 
 Thefe  Cedars  and  Brutine  trees,  rmy  both  be  appli- 
 ed unto  the  per  fans  of  the  Saints;  andalfounto  the 
 doSrine  of  faith,  wherewith  the  Curch  is  built  upon 
 Chrift  the  chief  corner  Stone,asin  l£V.3.9,io,it,i2. 
 wherethe  Apoftleiaith,  Nomancan  lay  any  other  foun- 
 dation then  that  which  is  laid)  which  is  Chrift :  Ifyw  (faith 
 he  )  if  any  man  build  upon  this  foundation^  Gold%  silver 
 precious  jtonesrj  &c.     That  is  meant  of  the  Saints.*  who 
 arethefuper-ftru&ure,  built  upon  Chrift  the  founda- 
 tion :  thus  was  the  building  of  the  new  Jerufalem,^^ 
 twelve  gates  voire  ofpearles,  and  the  fir  jet  of  the   city  was 
 pure  gold,  Rev.  at .  h.  Now  all  thefe  fimilitudes  doe  fet 
 forth  thole  holy  perfons  and  graces  wherewith  the 
 Church  fhould  be  adorned  :   all  thofe  things,  fignified 
 by  the  houfes  of  Cedar,  and  by  the  Galleries  of  fir,  are 
 ffrongand  firme  and  very  redolent  and  favory,  unco 
 the  comfort  of  the  Saints,  and  the  glory  of  Cbrifr. 
 
 In  the  Verfe  before  Chrift  and  his  Church  fung  the 
 prayfe  of  their  Bed,  here  they  fing  the  praife  of  their 
 Houfes. 
 
 Hence  Obferve, 
 1 .  7 hat  the  Saints  are  Chrifls  houfe  * 
 They  are  called,  the  houfe  ofCod^  1  Per.  4. 17.  and  the 
 Temple  of  God^  Cor.  6.16.  Heaven  is  his  houfe,  where 
 he  roanifefteih  his  glory,  and  the  world  is  his  houfe* 
 
 where 
 
Verf.  17.  Solomons^.  249 
 
 where  he  manifefteth  his  power  and  wifdome  5  but  the 
 Saints  are  his  houfe,  where  he  manifefteth  his  efpecial! 
 grace  and  favour.  The  Lord  dwells  with  the  humble  fpi- 
 rit^ Ifa.  57.  15.  That  is,  he  is  prefent  with  them,  to 
 cheare  and  comfort  them  with  his  grace  and  fpirit. 
 
 Now  the  Lord  makethufeof  the  Saints  asmendCe 
 of  their  houfes. 
 
 1 .  Men  ufe  to  abide  and  be  refident  in  their  houfes  5 
 a  houfe  is  a  place  of  refidence.  So  Chrift  is  alway  pre- 
 fent with  his  Saints,  1  yliis  Spirit  unto  the  end  of  the 
 world,  A/atth.  28.18.  Andlo  (faith  he)  I  am  with  yon 
 unto  the  end. 
 
 2.  Men  doe  refrefh  themfdves  by  eating,  and  drink- 
 ing, and  the  like,  jnhoufts.'  thus  Chrift  is  faid  to feaft 
 andfup  withhis  Sai  its3  Revel.3.20.  Chrift  doth  con- 
 verfefamiliarly,cheirhilly,and  comfortablj  with  them, 
 as  friends  ufe  to  Feaft  and  make  merry  one  with  ard- 
 ther. 
 
 5.  Men  doe  take  great  delight  and  contentment  in 
 their  houfes,  as  being  a  part  of  their  worldly  e>:celkn- 
 ency :  So  Chrift  taketh  great  contentment  and  de- 
 light in  his  Saints :   The  upright  are  his  delight ,  Prov. 
 
 II*  2C 
 
 4.  Menlayuptheir  greateft 'treafurcs  andtheiimoft 
 precious  Jewells  in  their  houfes:  So  do;h  Chrift,  he 
 comes  into  the  foule  (his  houfe)  to  beftow  his  Jewels, 
 and  to  fprcad  his  treafures  of  grace  there  5  he  make? 
 the  fpirit  of  glory  to  reft  upon  his  Saints^  1  Pet.  4.  -14. 
 
 NowasthegloryofChrifts  houfe  is  fet  forth,  foalfo 
 is  the  glory  of  the  beams  or  rafters  thereof  commended 
 unto  us.  You  heard  that  thefe  beams  were  applied  to 
 the  perfons  of  the  Saints,  vvherewithall  the  houfe  oL 
 Chrift  is  builded.     Chrift  is  the  Foundation,  atfdthe 
 
 K  k  Saims 
 
250  An  EXPOSITION  of         Chap,  j. 
 
 Saints  are  the  fuper-ftru&ure  put  into  the  building. 
 This  is  that  the  Apoftle  tells  us,  i  Pet.  2. 4,  5.  To  whom 
 comming  ( that  is  unto  Chrift  )  as  unto  a  living fione  :yee 
 alfo  (faith  he)  as  lively  ft  ones  are  built  up  aifpiritnall 
 hmfe^anholy  Pr'rft-hod^  to  offer  up  fpirituall  Sacrifices ^  ac- 
 ceptable to  God  by  Jefus  Chr/Ji.  So  Gods  houfe  is  built 
 of  Saints,  of  lively  (tones,  fuch  as  have  received  life 
 from  him,  &  this  houfe  is  Gods  dwelling  place,  where 
 hecommunicates  both  graceand  glory.  And  it  is  called  a 
 y/?7>/te//houfe,becaufeit  is  built  up  by  the  Spirit  of 
 God. 
 
 Now  as  Chrif  s  houfe  is  commended  by  the  beams  there- 
 of; fo  the  beams  or  rafters^  are  fet  forth  by  the  matter 
 they  are  ofj  and  that  is  Cedar ; 
 Hence  note, 
 1  hat  the  Saints  (  who  are  the  materiallsofChrifts  houfe  ) 
 in  refpeU  of  their  excellency ^  are  called  Cedars.  Cedar  was 
 ufed  in  Solomons  Temple,  1  Kings  6.  36.  anddidprefi- 
 gurethe  Saints  under  the  Gofpell  Church.  And  the 
 Saints  are  compared  to  Cedars.  Pfal.  92.13.  Now  the 
 Saints  may  well  be  compared  to  Cedars,  indiverfe  re- 
 fpe&s,  but  efpecially  in  thefe  that  follow. 
 
 1.  The  Cedar  is  a  very  tall  and  high  tree,  all  other 
 trees  are  but  Jhrubs  unto  them.  So  are  the  Saints^  in 
 their  gifts,  in  their  graces,  in  their  priviledges  and  at- 
 tainments ^  they  are  above  themen  of  the  world,  and 
 therefore  they  are  taller  then  the  people  by  the  head 
 andfhoulders,  as  it  wasfaidof  King  Saul.  Solomon  con- 
 firmeth  this  and  faith,  Ther/ghteou*  is  more  excellent  then 
 hisNeighbour^  Pr ov.  1 2 .  2 6 , 
 
 2.  Cedar  is  a  tree  of  incomparable  ftrength  :  So  the 
 Saints  are  made  ftronger  then  their  enemies  3  they  are 
 foftrongthat  they  are  become  more  then  Conquerours0 
 
 through 
 
Verf.  17.  Sol  o,m  o  n  s  Song.  2  5 1 
 
 through  him  that  loved  them. 
 
 3.  Cedar  is  a  very  durable  wood:  So  the  Saints  are 
 fuch  as  endure  to  the  end  5  they  fhnd  raft  in  the  faith 
 of  Jefus  Chrift,  and  are  not  moved  away  from  the  hope 
 that  is  in  them.  Though  they  walke  in  the  midft  of 
 temptations,  yet  they  never  give  over  their  hope  : 
 1  hough  thou  k?U  me  (hhhjob  )  yet  rvill  I  trufi  hi  thee. 
 And  though  the  Saints  ivall^  in  darkticjje  a?td  have  no 
 light  at  all \  yet  they  will  truji  in  the  name  of  the  Lord0  and 
 jiay  ihemfelves  upon  their  God,  Ifa.  50*  10. 
 
 4.  CV^rrottethnot}  no  more  doe  the  Saints  decay 
 
 in  their  graces.  Indeed  there  may  be  fome  fpirkuall  Ian  - 
 
 sruourordeadnes  befall  them,  byreafon  of  fome  defer- 
 
 tion  or  temptation,  and  the  like:   but  for  the  graces  of 
 
 the  Spirit  in  them,  they  never  perifli  nor  decay. 
 
 5.  Cedar  (as  fome  report)  will  not  admit  of  any 
 wo;  me}  no  more  will  the  Saints  admit  of  any  worm 
 of  coveteoufneffe,  or  any  worldly  thing  to  confume 
 them,  or  eat  them  out. 
 
 6.  Cedar  is  very  fweetoffmell;  So  the  Saints  are o- 
 doriferous  and  redolent  of  favour,  in  all  their  Sacrift- 
 cesjto  God  by  Jefus  Chrift:  and  toman  in  their  lives 
 and  converfations. 
 
 7.  Cedar  fasfomefay)  will  putrifie  and  kill  things 
 that  are  living,  and  reftoreand  confervethat  which  is 
 rotten:  So  the  Saints  have  received  power  and  grace 
 from  Chrift  to  kill  and  mortifie  all  their  lufts,,  and  have 
 alfo  received  power  from  him  to  live  and  revive,  al- 
 though dead  before.  This  Chrift  himfelfe  tells  u^ 
 'John  5.  25.  n<  he  dead  flail  heare  thevoyce of  the  ScnofCua, 
 and  they  [hall I ?ve. 
 
 8.   Andlaftly,  the  Cedar  is  more  fruit  fall  in  age  t  h< 
 :  arid  forth  is  caufe  are  the  Saifi1fc< 
 
a5$T  An  EXPOSITION  of       Chap, ft 
 
 to  Ce^r/j  in  that  as  Cedars  they  grow  from  perfe&ion 
 to  perfection,  beating  tnoft  ftuit  in  their  age :  as  it  is  in 
 Pjfki  ,92,  14.  a  Chriftian  is  a  Cedar,  fet  in  Chrift  the 
 chiefs  Cedar,  he  is  a  plant  th^t  grows  in  him,  he  hath 
 eternall  root,  and  therefoie  heftourifheth  eternally. 
 
 Laftly,  from  the  Galleries  of  converfe  and  contem- 
 plation :  Obferve^  That  Chriji  dothfoeetly  converfe  with 
 his  people,  in  his  Cjalleries  0}  contemplations.     Galleries 
 are  for  walking,  and  walking  for  converfe :  Chrift  hath 
 his  Galleries  where  he  doth  converfe  with  his  Saints. 
 Now  it  is  by  faith  wemuftafcend  up  into  thefe  Galle- 
 ries^ and  being  there,  wemay  with  Abraham  feeGhrifts 
 day  afar  of,  and  rejoyce.     It  is  in  thefe  Galleries,  where 
 we  mayDwith  Jacob ,  fee  a  Vifion  of  Angells  af  tending  and 
 defending  upon  the  Son  of  wan*    Here  is  that  Mount  that 
 with  Mofes  we  may  fee  all  Canaan   before  we  come 
 there :  and  with  Peter,  James,  and  John,  we  may  fee 
 Chrift  in  excellent  and  tranfcendent  glory      In  thefe 
 Galleries  it  is  that  Chrift  reveals  fuch  glorious  fecrets 
 unto  his  people,  which  are  unpoffible  tobe  uttered  3 
 as  he  did  unto]PW  in  his  rapture,  2  Cor.  12.4.  I  heard 
 things  ( faith  the  Apoftle  )  which  is  not  lawful/  {oris 
 I  **  Wit  nnpojfible  )  for  a  man  to  utter.     That  is,  none  but  God 
 *'*0paw»     himfelfe  could  reveale  fuch  things  unto  me. 
 ^mfjca.         jn  a  Word,  Chrift  doth  take  the  foul  into  thefe  Gal- 
 leries,andflieweth  it  all  the  glory,  excellency,  riches, 
 and  glory  of  heaven,  and  doth  alfo,  to  the  unipeakable 
 comfort  of  his  Saints,  affurethem  of  the  fruition  and 
 en joymentofall  thefe  things.    Thus  much  for  the  firft 
 Chapter. 
 
 C  A  N. 
 
Verf.  i 
 
 253 
 
 '<$>'<ft>< 
 
 Chapter    II. 
 
 VERS; 
 
 i,  2, 
 
 /  <*«*  fJta  n?/e  of  Sharon  ^    and  the  Litie  of  the  Valkyes. 
 As  the  Lihe  among  t homes  ,   fo  is  my  love  among  the 
 daughters. 
 
 HIS  Song  is  called  the  Song  of  Songs 
 (as  you  heard  from  the  Titleof  it) 
 notonely  from  its  excellency,  but  al- 
 fo(  asfomefuppofe)  becaufeitdoth 
 containe  in  it  diverfe  Songs :   Iffo^ 
 thenwe  have  finifhed  one  Song  in  the 
 former  Chapter  ,  in  which  we  left 
 Chrift  and  his  Church  in  the  Galleries  of  contemplati- 
 on.    In  that  former  Chapter,  the  Church  began  the 
 Song,  and  both  Chrift  and  {he  did  joyntly  conclude  it. 
 In  this  Chapter  are  two  parts. 
 In  the  firft  part  the  Eridegroome  Chrift  commen- 
 dethhimfelfeandhis  Spoufe,  and  this  is  contained  in 
 the  two  firft  Verfes  of  this  Chapter. 
 
 In  the  fecond  part  the  Bride  praifeth  the  Eride- 
 groome, reciteth  his  benefits  to  vards  her,  and  earneft- 
 ly  defireth  his  continuall  prefence  and  fayour,  and  this 
 
 reacheth 
 
(54  •  Jn  EXPOSITION  of        Chap.  2- 
 
 leachethfrom-yer/.  5.  to  the  end  of  the  Chapter. 
 
 The  Bridegroome  fetteth  forth  her  own  dignity  and 
 the  Brides,  verf.  1,  2.  She  again  anfwering,  praifeth 
 him,  anddeclareth  the  favours  that  he  hath  befto wed 
 uponjier,  in  leading  of  her  into  his  Banqueting  houfe, 
 fuftaining  her  with  Flagon <,  and  comforting  her  with 
 apples,  even  when  (he  was  ready  to  faint,  Verf.  3,  4, 
 5,6.  Afterward  (he  declareth  the  comming  of  the 
 Bridegroome  unto  her,  his  calling,  and  making  large 
 promifes  unto  her,  from  the  7.  Verfe  unto  the  13.  And 
 therefore  fhe  not  onely  rejoyceth  in  his  communion, 
 butdefirethalfohisprefence  untill  all  his  promifes  be 
 fullfilled,fromz;er/;  14.  unto  the  end  of  the  Chapter. 
 
 Verf.  1.  I  am  the  rofc  of  Sharon^  and  the  Lillieof 
 the  Valleyr. 
 
 In  this  Verfe  we  have  Meffiah's  declaration  of  his 
 owne  excellency,  and  this  is  done  by  way  of  compari- 
 fon. 
 
 1.  His  commendations  are  held  out  to  us  under  the 
 refemblanceofar^/e;  which  rofe  is  fet  forth  byacer- 
 taine  peculiar  Field  where  it  grew,  which  from  the  O- 
 xiginall  appeareth  to  be  Sharon,  I  am  the  rofe  of  Sha- 
 ron. .  ,    ..  .    .. , 
 
 2.  Hedothaffimilate  liimfclfe  to  the  precious  !///£, 
 which  Lilie  alfois  commended  by  the  fertility  of  the 
 place  where  it  grew}  to  wit,  in  the  Valley  /,  or  the  low 
 and  moift  places  of  the  Earth.  And  the  Lilie  of  the  Valleys, 
 
 tkm  the  r  fc  of  Sharon^  &c. 
 
 Mch  fignifieth  in  our  tongue 
 i  ;  a    '  or  I 
 
 - 
 
Verf.  i .  Solomons  Song.  '  2  5  5 
 
 whither  Chrift  or  his  Church  uttered  thefc  words  : 
 hence  it  is  thought  of  fo  me  to  be  the  fpeech  of  Chrifl : 
 Of  others,  to  be  fpoken  by  the  Church  :  It  is  moft  trueD 
 that  Chrift  and  his  Church  are  both  of  them  fvveerxfair, 
 comely, and  beautifully  yea,  fo  exceeding  fweet  and 
 beautifull,  that  all  the  fweeteft  Rofes, and  whiteft  lilies 
 in  the  world,  are  not  comparable  unto  them.  If  Chrift 
 be  called  the  Rofe  and  the  Like*  it  is  moft  true,  he  is  fo, 
 in  refpeft  of  the  excellency  of  his  graces  in  himfelfe, 
 which  he  doth  moft  freely  communicate  with  his 
 Saints.  And  if  the  Church  be  compared  unto  them  5 
 it  is  a  very  fit  comparifon,  whereby  her  graces  received 
 from  Chrift  maybe  fhewn  forth,  wherein  (he  is  moft 
 lovely  and  pleafant,  for  fweet  odour  and  beauty,  ac- 
 cording to  that  promife  made  in  Hof.  14.  5.7.  twill 
 be  as  the  dew  upon  ifrael^  and  he  flail  grow  asthel/lrc:  and 
 they  pall  revive  as  theCome^  and  grow  as  the  Vine ^  the  Cent 
 thereof  pall  be  as  the  Wine  of  Lebanon.  He  means  that  the 
 knowledge  of  him  and  his  doftrine,  and  the  receiving 
 of  his  graces  (hall  be  very  pleafing  and  delightfull  unto 
 his  people,  like  unto  excellent  wine. 
 
 But  I  takethefeto  be  the  words  of  the  Bridegroome 
 commending  himfelfe  for  his  moft  excellent  fweet  ver- 
 tue,  teftified  to  all,  but  efpecially  to  his  Church  by 
 communicating  his  grace  and  fpirit  unto  her.  The 
 Church  doth  not  fpeake  this  of  her  felfe,  for  then  fhe 
 Ihould  commend  her  felfe,  which  is  not  meet.  The 
 Apoftle inveighs  agunftfalfepraifers,  1  Cor.  10. 12.  We 
 dare  not  ( faith  he  )  make  eurfelves  of  the  number  0  or  com- 
 fare  our  f elves  withfome  that  commend  the  mf elves.  And  in 
 another  place  he  fpeaks  home  to  this  purpofe,  No  man 
 (faith  he)  Uvethto himfelfe^Kom.i^.j.  Thatis^none 
 ought  to  live  unto  himfelfe  3  yea.,  even  Chrift  himfelfe 
 
 relating 
 
'256  An  EXPOSITION  of        Chap.  1. 
 
 relating  to  himfelfe  as  ameer  man,  faith,  That  his  wiu 
 nejfe  is  riot  true  if  he  heart  witneffe  of  himfelfe^  John  5.31. 
 Eut  yet  in  another  place  relating  to  himfelfe  as  media- 
 tor, as  God  and  man  in  one  perfon,  and  one  with  the 
 Father,  he  fpake  cleane  contrary  to  this:  Though  I  doe 
 be  are  record  of  my  felje  (  faith  he)  yet  my  record  is  true^ 
 John  8.  14.  So  that  the  Saints  may  not  commend 
 themfelves,  althcugh  it  be  true,  they  did  fometimes  re- 
 port fomething  of  their  owne  vermes,  but  it  was  for 
 holy  example  and  inftru&ions  Cake,  and  it  was  ftill 
 with  reference  unto  themaine  objeft  of  praife,  which 
 was  Chrift. 
 
 The  Saints  may  commend  themfelves. 
 
 1.  When  the  praife  thereof  is  given  unto  God. 
 
 2.  When  it  is  for  holy  example  and  inftru&ions 
 fake. 
 
 3.  When  they  are  forced  thereunto  by  way  of  jufti- 
 fication,  through  the  calumniations  of  wicked 
 people^ 
 
 ThusPW  ^asyouknow)  was  conftrained  to  praife 
 himfelfe,  leaft  his  doftrine  (hould  be  defaced,  2  Cor.  1  j. 
 17.  Thefalfe  Apoftles  which  fought  all  occafions  to 
 difciedithiiru  did  force  him  thereunto:  and  he  faith. 
 That  he  dealt  therein  after  the  manner  of  fools. 
 
 Eut  for  Chrift  to  praife  himfelfe,  it  i?  without  quefti- 
 on  very  good  and  lawfull :  for,  ; 
 
 1.  Chrift  doth  never  commend  himfelfe  above  his 
 worth  and  excellency  5  neither  did  he  commend  him- 
 felfe above  that  which  was  meet. 
 
 2.  Chiift  was  God,and  therefore  could  not  fin:  and 
 as  he  was  man  he  was  holy,  harmelefte,  and  feparate 
 fromfinners}  there  was  never  any  fin  found  in  him, 
 iTet.2.22. 
 
 3.  As 
 
Verf. i -  Solomons  Song.  2 >7 
 
 3.  AsMediatour  hewas  filled  with  the  holy  Ghofi. 
 beyond  all  meafure,and  therefore  his  aftions  were  holy, 
 and  all  of  them  infinitely  praife- worthy. 
 
 4.  He  hath  not  a  greater  in  the  point  of  our  juftifica- 
 tion,fanftification,  andeternall  falvatTon,tobeare  wit- 
 nefleof,  or  to  commend,  then  himfelfe.  He  indeed  is 
 the  Apofile  of our  profjfion^  and  the  AngellorMcJJcnperof 
 the  Covenant  between  God  and  us,  and  therefore  unto 
 him  give  all  the  Trophetsvoitnefje^  Aft.  I C.  43. 
 
 Now  then  we  may;  fee,  that  as  the  Bride  began  the- 
 former  Song,  feting  forth  the  excellency  of  the  Biide- 
 groome,  andherdelire  to  be  with  him,  as  the  Author 
 and  Spring  of  all  her  joy  and  happinefle  :  fo  here,  the 
 Bridegroome  beginneth  firft  to  praife  himfelfe,  and 
 thenhecommendeth  hisSpoufe. 
 
 Now  in  that  Chriftdoth  thus  praife  himfelfe.-  Ob- 
 ferve, 
 
 7  hat  Chrijl  may  and  doth  commend  and  praife  the  frveet- 
 nejjeand  beauty  of  his  ovene  graces  unto  his  Saints.  Chrift 
 doth  here  commend  himfelfe  and  his  Spoufe,  both  of 
 them  being  excellent,  good,  fweet,  faire,  and  beauti- 
 fully yea  fo,  as  they  re femble  each  the  other  :  f  rashe 
 is  as  the  lilie,  fhe  is  fo  likewife  5  but  yet  Chriir.  praifeth 
 himfelfe  in  the  firft  place,  becaufe  he  is  the  very  Foun- 
 tain of  fweetneffe  and  beauty,  all  fiillnefle  of  fweet 
 things  is  in  him,  and  from  him  the  Church  receiveth 
 all  her  goodnefle,  beauty,  and  fweetnefie.  It  doth  ap- 
 pearethat  Chrift  may  and  did  praife  himfelfe  for  his 
 ownevertueand  graces, by  thofe  felfe  predications  of 
 his  which  we  find  in  the  Scriptures.  Lso^e  unto  me  and 
 beyeefaved  all the  ends  oft  he  Earth.  Com?  unto  meallyee 
 that  labour  and  are  heavy  laden.  When  he  read  that  pi  ace 
 of  the  Prophet  Ifaiah^  Chap.  61.  1.  &c.  He  tolti  the 
 
 L  1  people, 
 
258  An  E  X  V  OS  IT  10  N  of  Chap.2 
 
 people,  this  day  is  this  Scripture  fullfilled  in  your  ears. 
 When  the  excommunicated  man  afked  him  who  the 
 Son  of  God  was,  heanfwered  him,  Thou  haji  both  feene 
 hixr^  and  it  if  he  that  talketh  with  thee:  and  he  told  the 
 Samaritanefle  plainly,  that  he  was  the  Afejfias.  And  it 
 is  faid  of:  the  two  Difciples,  1hat;heginn>ng  at  Mofes  and 
 all  the  Trophctsfo  Expounded  unto  them  in  all  the  Scriptures 
 the  things  concerning  himfelfe.  Now  all  this  doth  com. 
 mend  unto  us  the  excellency  of  ChrifKs  graces,  that  he 
 might  praife  <ind  commend  himfelfe  without  the  leaft 
 blot  ofarrogancy.,  ortaking  too  much  upon  himfelfe. 
 Thus  Chrift  might  doe,  being  th*  very  Fountaine  and 
 Spring  of  all  fpirituall  fweetneffe  and  beauty.  Thus 
 much  for  Chrift's  commending  himfelfe,  next  we  have 
 the  commendation  it  felfe. 
 
 7  he  rofe  of  Sharon; 
 
 Chrifts  commendation  is  held  forth  under  the  re- 
 femblance  of  a  fwe.et  Rofe  which  grew  in  a  cer- 
 nijT3r»  taine  peculiar  Fields  Viz.  in  Sharon.  The  Greeks 
 W*  t.urne  k^hejiower  of  the  field.  The  Eofe  is  the  Queene  of 
 ftowej?,m6ft  excellent  for  fweetneffe  and  beauty.  In 
 theTrar/Jation  wehzvethtfpccies  ufedfor  the  Genus, 
 and  fo  he  is  called  an  efpcciall  flower  which  is  the  rofe. 
 
 Of  Sharon-* 
 
 The  Hebrews  expreffe  the  word  Field  by  Shadch,  as 
 in  Cen.  3.  t .  but  here  the  word  is  Sharon^  which  expre£ 
 feth  not  any  field,  but  one  particular  field  fo  called.  Of 
 which  field  Sharon  we  read  in  1  Ghron*  5.  16.  bordering 
 upon  the  holy  Land.  The  fruitfullneffe  of  this  field 
 may  appearein  \Chron.  27.  29.  where  David  fed  his 
 Cattell.  And  the  Prophet  maketh  mention  of  the  ex- 
 cellency. 
 
Verf.i,  Solomons  Song.  259 
 
 eellency  of Carmcll  and  Sharon  ,Ifa.  35.  2.  And  when  he 
 promifeth  mercy,  he  faith,  Sharon  Jhallbe  a  fold  of  flocks  ^ 
 Ifa.  65.  ic.  But  when  he  threatneth  deflation  b  he 
 faith,  Sharon  is  like  a  IVildernefe^  Ifa.  33.  9.  It  was  a  fat 
 field,  and  therefore  imployed  for  grazing  or  fatting  of 
 Cattell.  Now  unto  therofe  growingrin  this  paftnre5 
 Chrift  aftimilatcs  himfelfe.  Now  let  us  take  notice, 
 that  in  diverfe  refpects  Chrift  may  be  likened  unto  a 
 rofe,whichinay  ferveas  fomany  Obfervations.  Chrift 
 may  be  refembled  to  a  rofe  in  fuch  refpe&s  as  thefe. 
 
 1 .  T  he  rofe  is  pleafant  to  the  eye  for  the  red  8c  orient 
 colour  of  it :  fois  Chrift,heisfaid  xohevchite  andruady  ^ 
 the  chiefc  often  thoufand^  Song  5.  ic.  White  and  red 
 meeting  in  a  rofe,  ic  is  (  as  Imay  fay  )  the  beauty  of 
 beauties,  and  fuch  is  the  beauty  of  Jefus  Chrift,    The 
 red  colour  of  Chrift  may  fignifie  his  bloody  fufferings :  candetn*- 
 Of  him  it  is  faid,  Uho  is  this  that  com  met  h  from  Fdomjwn*' 
 s  with  red  Garments  from  Eozra  ?   He  is  glorious  in  apparrcll\  ^wm* 
 &c.  wherefore  art  thou  red  in  apparrell^  and  thy  Garments  Jatus,tetfa 
 like  him  that  treadcth  in  the  wineprejfe  ?    I  have  trodden  the  arm,  v^cc' 
 wineprejfe  alone  ^  ckc    Ifa.  63.  I.  2,    Chrift  was  ftained languent h- 
 with  his  owne  blood.     He  is  alfo  white  in  his  righte-  w**->rtiU 
 oufneffe,  his  righteoufneflc is  defcribed by  white  huutn  JjjjjjJ ^k 
 Revel.  19.  8.  Nowthis  temperament  and  mingling  of  gent  bra- 
 whiteandrcdafterfucha  myfticall  way  in  Chrift,  d&£h*£*ura 
 notes  the  iurpaftingbeauey  of  Chrift,making  him  mpoimmlre^ 
 glorious  then  anv  in  the  World.     Nomarvaile  then  rigattete- 
 though  the  Pfalmift  faith  thus  of  him,  7  hon  art  fair,  r  then^^ 
 thejonnes  of  Adam ,  Pfal.45.2.    It  is  true,  thtPxofhitgufmswida. 
 Jfaiah  brings  in  carnall  people  fpeaking  thus  of  Chrift  :  AiJ?  Mcd- 
 Hcc  hath  no  forme  nor  comeltnefje^  andrvhm  ive  jhalljte  him  c^' 
 there  is  no  beauty  that  we  fljouid  de/ire  h/m^  Ifa.  52.  2.    But 
 though  Chrift  appeare  thus  to  carnall  hearts,  yet  iu  is 
 
 L  1  2  vi*;  v 
 
q6o  An  E  XP  OS  17  ION  of  Chap.2< 
 
 very  excellent  and  defireable  unto  the  Saints  :  he  is  to 
 them  red  and  orient  of  colour,  as  the  rofe  offiaron. 
 
 2.  The  rofe  is  fweet  and  comfortable  to  thefmel- 
 line,  to  refrefh  the  fenfes,  and  fo  the  chiefeft  of  all  Flo- 
 wers.    Such  a  one  is  Chrift,  nothing  in  the  world  is 
 morepleafing  and  delightfull  then  he  is  to  his  Saints: 
 the  redolency  of  his  grace  doth  exceedingly  take  the 
 fenfes  of  their  fouls:  his  love  like  odoriferous  flowers 
 doth,  to  their  unfpeakable  delight  3  draw  and  ravifh 
 their  minds  after  him :  whereby  the  fenfes  of  their  foul 
 are  exceedingly  taken  with  his  fweetnefTe.     Hence  it 
 was,  that  Chrift  was  reprefented  to  us  by  fragrant  voine^ 
 by  odoriferous   Ointment  ,  and  by  fweet  J pi kenard , 
 myrrhe^nd  camphyre^  as  in  theformer  Chapter,  and  here 
 by  a  fweet  fmelling  rofe.     This  comfort  caufed  Paul  to 
 forget  the  things  that  were  behind  him^  &  to  count  all  things 
 dung  in  comparifon  ofchriji:  luch  a  favour  it  was  that 
 did  comfort  and  refrefh  the  Martyrs  fenfes  and  affefti- 
 ons :  when  one  of  them  thought  no  otherwife  of  the 
 fire,  then  if  he  had  been  lodged  in  a  pleafant  bed  of  ro- 
 fes.     When  PolyCarpus  (  Bifhop  of  Smyrna  )  wasbur- 
 Etfeb.Wfl. nec*:  *n  ^eac^  °^  ftench,  the  Chriftians  are  reported  to 
 Lib.  4-      have  fmelt  a  fragrant  fweet  odour,  as  of  incenfe,  or  of 
 Cap.  i$.    fome  precious  perfume.     Hence  it  i -,  that  the  faith  and 
 graces  of  the  Saints  are  fo  impregnable,  and  that  their 
 hope  is  fo  indefatigable  and  never  out  of  breath,  that 
 no  ftormes  of  temptation  can  breake  their  fpirits,  and 
 make  them  give  out :   it   is  nothing    CI  fay  )  but 
 that  exceeding  fwavityandfweetnefle,  that  they  find 
 to  be  in  Chrift  .*  his  fweetnefTe  makes  them  take  plea- 
 fure  in  infirmities  and  reproaches,  in  neceflities,  in 
 perfections,  indiftreffesfor  his  fake }  and  when  they 
 be  weakeinthemfelveSj  then  they  are  ftrong  in  him, 
 
 and 
 
Verf.i.  SoXomoNS  Seng.  261 
 
 andmore  then  Conquerours,  as  the  Apoftle  faith. 
 
 Befides,  Chrift  is  no  leile  fweet  unto  his  Father  alfo ; 
 forby  Chrift  all  our  fervicesare  made  fweet  and  redo- 
 lent.     It  was  not  the  favour  of  Noah's  Be&tts  and  Birds3 
 C  Gen.  8.  21.  )  but  the  favour  of  Chrifts  Sacrifice,  which 
 caufed  the  heavenly  Father  to  fmella  fweet  favonr  of 
 reft  with  the  Earth.     It  is  through  Chrift  we  find  ac- 
 ceptance with  the  Father  :  it  is  he  that  is  gone  into  the 
 heavenly  San&uary  (  as  in  the  Law  the  High-prieft 
 went  into  the  Sanftuary  )  with  Vrim  and  ihummim, 
 with  the  names  of  his  people  upon  his  Breaft,  for  a  me* 
 moriall  before  the  Lord   continually:    fo  that  now 
 through  his  mediation  we  may  draw  neere  unto  God 
 in  Tkrophorie ,  and  full  aflurance  of  faith :   nothing 
 doubting,  but  that  God  will  for  his  fake  accept  both 
 of  our  perfons  and  ofour  prayers.     Hence  it  is  that  the 
 Apoftle  faith.  If  any  man  fin  we  have  an  Advocate  with 
 the  Father,  Jejlw  Chrifi  the  righteous,  and  he  is  th?  propitia* 
 tion  for  our  fins,  1  John  2.  1,  2.  Here  is  fvveetneffc  in- 
 deed, let  us  but  obferve  the  Apoftle. 
 
 1.  He  faith,  If  any  man  fin,  not  as  though  there  were 
 fome  that  did  not  fin;  for  that  this  very  Apoftle  beats 
 againft  exprefly  in  the  end  of  the  firft  Chapter.*  but 
 when  he  faith.  If  any  m&ijifr\  he  (peaks  cordiall  things, 
 he  fpeaks  to  the  heart  and  comfort  of  finners^  fhewing 
 that  with  God  there  is  no  acceptation  of  pcrions  5  but 
 all  without  exception  of  any  extenour  adjuncts  and 
 qualitits,  doe  find  grace  in  Gods  fight  through  Chrift: 
 this  is  plainly  the  inference  of  the  indefinite  particle 
 Any. 
 
 2.  Hefaith,  thv.t  rvehaz^e  an  Advocxte^  an  Advocate 
 is  a  a  forenficall  word,  and  it  fignifies  properly  one  that 
 is  called  to.  oraifumedaiati  afliftanr,  as  a  fiiend,  as  an 
 
 helper,, 
 
262  An  EXPOSITION  of        Chap,  *. 
 
 helper,  as  an  interceflbr:  fuch  a  one  is  Chrifb  for  his 
 Saints,  he  is  their  Patron,  he  is  their  fpokfe-man,  he  it 
 is  that  pkadeth  their  caufe,  he  it  is  that  by  the  merit  of 
 hi3  expiation,  doth  intrear  for  them. 
 
 g.  Chrift  is  an  Advocate  with  the  Father  :  heisfowith 
 the  Father  that  he  is  hisowne  naturall  Son  j  fowith 
 him  that  he  needs  butonely  (hew  hitnfelfe  for  us,  and 
 without  fpeakingany  word  we  are  accepted  :  hence  it 
 isthat  hefaith,  Jwillpray  the  Father  for  you,  Johni6.  26. 
 
 4.  Our  Advocate  is  Jefa  5  amoft  fweet  and  heart- 
 ravifhing  name,  and  it  fignifies  a  Saviour  5  one  that 
 doth  not  onely  intreat  for  us3  but  perfe&ly  fave  us. 
 
 5.  He  is  called  Chrij},  there's  an  addition  and  in- 
 crease of  comfort  in  this  name,  it  fignifies  anointed.  He 
 was  anointed  to  be  our  Prieft,  to  offer  a  reconciling  Sa- 
 crifice to  God  for  us. 
 
 6.  Chrift  is  called  the  Righteous >  and  that  K*r'  %*$? 
 by  way  of  eminency :,  none  fo  righteous  as  he,  he  is 
 perfectly  righteous,  1  o  that  he  need  not  plead  for  him- 
 felfe  he  pleadeth  onely  for  u*,and  therefore  muft  needs 
 have'  good  fuccefle  in  his  pleading. 
 
 Laftly,  Chrift  is  fuch  a  one  as  ftandsinourroome, 
 and  takes  the  whole  penalty  and  pun  i  ft:  men  t  due  tous 
 for  our  offence,  upon  himfelfe/  therefore  the  Apoftle 
 adds-that  he-is  the  propitiation  for  our  fins.:  That  is,  he 
 isthe  Sacrifice  that  begs  and  procures  pardoning  mer- 
 cy for  us.  Thus  Chrift  getsaceeptance  for  us  with  the 
 Father,  according  as  he  faith,  ivhatfocver  you  mil  axk& 
 the  Father  in  my  ?zame  he  will  give  it  you,  John  16.  23.  It 
 is  Chrift  that  puts  incenfe  upon  our  prayers,  and  min- 
 gles them  with  rhe  fweet  odours  of  his  owne  merits  : 
 he  is  the  onely  Altar  of  Christians,  fan&ifying  all  their 
 gift?  afld  Sacrifices. 
 
 3.  The 
 
Verf. i.  Solomons  Song.  263 
 
 2/ The  rofe  delighteth  in  fhadowy  places:  foras 
 over  much  cold  would  ftarveit,  fo  overmuch  heat 
 would  fcorch  and  burnt  it.  Thus  Chrift  doth  appear 
 unto  his  Saints  in  a  moderate  way,  in  all  his  difpenfati- 
 ons  5  he  fometime  afflicts  his  people  that  he  maypurge 
 them  andrualethem3  which  cannot  be  done  without 
 fomefmart  and  bitternefic,  but  yet  withall  he  mingles 
 abundance  of  love  and  fwectntrfle  with  thofe  afflicti- 
 ons:  Sothnt  hisfweetneife  doth  (as  it  were)  fwal- 
 lowupallhisbitternefle  :  hisbitcerneiTeis  in  the  low- 
 eft  de<*ree5  but  his  fweetnefle  in  the  fuperlati  ve.  Chrift 
 doth  lo  moderate  his  difpenfations.  that  he  will  not  fuf- 
 fer  us  by  wantonncfle  to  abufe  bis  love  and  mercy3 
 neither  yet  will  he  differ  us  to  perifli  by  afflictions. 
 
 4.  The  rofe  is  a  cooler  unto  nature:  thus  Chriftisa 
 cooler  of  his  Fathers  wratfi  and  indignation.     The 
 foul  being  convicted  of  its  finfullnefle,  (peaks  as  the 
 Prophet  doth.  Who  among  us  (lull  dw:ll  w'.th  thzchvou- 
 ringfire  ?  Who  amsug  us  (lull  arc  11  re.  w  the  cv:rLijiixg, 
 burnings?  God  is  devouring  fire  and  everlafting  burn- 
 ings in  relation  to  tinners .-  his  wrath  is  like  the  fire  of 
 hell,  as  I  may  fay;  the  breath  of  his  indignation  is  like 
 aRiverofbrimftone3  kindling  and  perpetually  main- 
 taining the  flames of  / ophJ  :   What  {hall  the  poore  foul'' 
 doe  now?  Here  is  nothing  bur  menaces-  and  threat- 
 nings,  terrours  and  amazements,  death  and  deftruclion^ 
 and  where  is  the  remedy?  No  where  but  in  Chrifta- 
 lone.      Jfracl  palling  through  the  Wilde  rncfle  had  a- 
 Cloud  to  cover  him3  and  defend  him  from  the  Scorch- 
 ing Sun-beams/  now  what  was  that  Cloud  but  a  type* 
 and  (haddowof  Chrift,  as  the  Apoftle  makes  it5  \cir. 
 10. 15  2.  he  makes  there  the  Cloud,  and  the  SeaDand  the 
 Manua,  and  the  water  of  the  Rock:  to  be  all  figures  and 
 
 linages" 
 
Images  of  Chrift.chrift  is  a  SeTT^r.ru  \~*~ 
 watfe  to  refrefh,  &  gSf*  hid?SeMffit0  *? 
 hot  and  burning  wrath  of  God  M^V       ?°m  tfie 
 that  wrath  would  furely  fufrSateand  ftift?  ^  °f 
 not  that  Chrift  did  inteWe^d  fot  £f„    S'  *"*? 
 nubilateandveileourfoulsfiomit       betweene  ^ 
 
 5.  Thcrofe  though  it  be  fweetan^  ^«,c       ,  , 
 the  fuelling,  yer  "tg  offend  o  the  fSf  of  rS,6  C° 
 becaufeit  is  full  of  prickles.     Thm  is  rhriffe  5  rID% 
 accompanied  with  the  Crofe  Z  ¥ribu  &£«£ 
 
 his  depreflcd  condition  tfeProp'hS  fa  "h     Sf^ 
 
 theSonsofm-en,m.%o..iA.  And  againe  he  faith      ''tbe* 
 
 edwth^efe:  he  r»p  ^rfj^        E 
 «^^&c   Ifa.53  3.7.  His  4mbe/s  alfo  muft 
 Jufjcr  the  fame  things,  they  muft  drinks  of  hit  Cup  Id 
 beT^ed^hh^Baptif.ne  f  they  ^itlhl  his  Dikkf 
 they  mnjl  take  up their  crofe  and  fallen  him.      Chrift  iffi 
 KojeofSharon^  the^er  of  the  field.     Now/w^ 
 was  hinted  before  ;  was  a  field  of  pafture  for  Bulls  and 
 Oxen  contiguateto  Eafian;  it  being  a  field  for  grazhS 
 and  feeding  of  Cattell,  muihiotonelybeferKutal8 
 fo  admit  ftaddowmg  plats  for  thebeft  ftelter   in  the 
 heatoftheday,  fo thai :  the rofesof^W  muft^ 
 be  flowers  ofa  lingular  kmd.     Now  wemaynotetwo 
 or  three  things  from  the  place  where  this  rofo  grew  to 
 
 i.  Sharon  was  an  open  field  where  Cat  tell  fed  i  Bulls 
 and  Oxen  and  unreafonable  Beafts  did  graze  there! 
 Hence  note,  thde  rofes  then  were  fubjeft to  all  fpoyle 
 and  lewd  trampling  under  feet :  fo  that  Chrift  and  h 
 
 Church 
 
Verf.  i.  Solomons  Song,  265 
 
 Church  were  both  expofed  to  perfecution,  to  be 
 plucked  of  all  that  pafle  by  the  way,  and  trodden  down 
 and  eaten  ot  Beafts. 
 
 Secondly  note  from  the  places  fertiliti^and  <ha- 
 dow,  whereby  the  rofe  was  luper-excellent,  notwith- 
 ftanding  the  danger  it  was  in  :  that  notwithftanding 
 the  danger  of  this  flower  D  by  reafon  of  Sva- 
 ro»jbeafts  (yea  of  Bafhans  Buls  )  and  all  thofe  pe- 
 rilous things  accompanying  Chrift,yet  Chrift  is  made 
 able  to  overcome  and  conquer  thera  all.  Let  all  bis 
 enemies  free  and  pufh  their  fill  :  from  Edom  and  Boz- 
 r^with  red  garments  ftained  with  blood,  yet  Chrift 
 alone  (hall  triumph  over  them  ;  for  faith  he,  who  is 
 this  that  comme  h  from  €dom0  with  died  garments  from 
 Btzrab  I  wherefore  art  thou  red  in  apparreH  ?  &c.  I  have 
 (faith  Chrift  )  trodden  the  wine-preffe  aton*,  and  there 
 was  none  with  m*  -'for  I  will  tread  them  in  mine  anger  > 
 and  trample  them  in  my  fury,  and  their  bkod  fhail  be 
 (prinkUdupon  my  garments,  and  I  will  flai/re  all  my  ray- 
 mental  (a.  63.  j,t,  i.Edom  is  put  by  a  Synechdochc 
 forallChriftsenemies:  becaufe among  the  enemies 
 of  the  Church  of  the  Jewes,  the  Edomttes  were  none 
 of  the  lead  as  appears  in  *Pfat.  137,  7.  and  therefore 
 here  Sdomei%  propounded  as  a  type  of  all  the  fpiriru- 
 all  enemies  of  Chrift  and  his  Church  :  now  Chrift 
 threatneth  to  diflipiteand  break  them  al^he  will  tread 
 them  downe5  as  grapes  in  the  wine-prefle  :  fo  that 
 Chrift  will  prcferve  both  himfelfe  and  Church  from 
 the  fury  of  the  Beafts  of  Sharon^ni  Buls  of  Bafixn:  for 
 he  is  exalted  at  the  right  hand  of  the  Father,  and 
 fhall  reigne  untill  his  enemies  be  made  hi«  foot- 
 Hoole,  PJal.  not  I. 
 
 M  m  thirdly, 
 
766 
 
 An  EXPO  S  IT  ION  of         Chap.  2, 
 
 Thirdly,  he  is  the  Rtft  of  the  field,  not  oi  the  garden. 
 Hence  note :  That  Chrift  is  not  a  rofe  fprung  up ,  and 
 become  orient,and  fweet  from  the  induftry  of  man 
 but  growth  only  by  the  providence  and  good  plea' 
 fare  of  God.  Chrift  was  not  brought  forth  by  any 
 humane  power,  wifdomeD or  wit  ^  but  hee  was  the  wif- 
 dome  of  the  Father,  and  the  power  of  God  ,  fo  that 
 Chrift  had  his  being  and  all  his  excellency  fronGo  J 
 bur  not  from  man. 
 
 Fourthly  ?  the  flower  of  the  field  is  not  inclofed 
 and  made  private  to  a  few,  as  the  flower  in  the  garden, 
 but  it  is  common  I o  all  that  wil  gather  it :  fo  is  Chrift 
 a  common  Saviour,  not  of  the  Jewes  only,  but  of  the 
 Gentiles  alfo  :   God   hath   enlarged  his  heritage, 
 fo  that  the  fonnes  of  laphet  may  dwell  in  the  Tents  of 
 Shun.     Chrift  doth  not  refute  any  tfrat  come  un- 
 to him 5  but  all  forts  of  people,  Jew  and  gentilttmy 
 be  accepted.     This  is  elegantly  fet  forth  by  the  Pro- 
 pher,  7/4.41.  10.  where  Godpromifeth  to  plant  in  the 
 wjjdernejje  the  Cedar ^the  Sitath  tree  9  the  myrtle^  tbeoyle 
 tree,  the  fir-tree,  the  pine,  and  the  Sox-tree  teget  her. This 
 was  al(o  reprefented  unto  "Peter  by  a  f beet  knit  at  four  e 
 corners,whtrein  were  all  manner  of  four-footed  beafls  of  the 
 earth,  and  wild beafi^  and  creeping  things^  and  fouhef  the 
 i/V^A&.io.i*.  And  the  Apoftle  was  bid  toarife,and 
 to  flay  and  eate.  Now  by  this  he  was  taught,  that  not 
 only  the  Gentiles,**  well  as  the  Jews  were  admitted  in* 
 to  Chriflrs  kingdom  :  but  of 'every  nation  (as  himfelfe 
 afterwards  expounds  ir)he  that  feareth  God,and  wor- 
 keth  righteoufneffe3i9  accepted  o{ him,  zerf.  35    We 
 read,  that  the  fleece  of  Gideen  was  firft  wet,  and  the 
 bean-floor  dry  5  then  afterwards  the  barne-floore  was 
 
 wct$ 
 
y  er£  i.  Solomons  Song.  267 
 
 wet,  and  the  fleece  dry  :  fo  God  gave  his  law  firft  to 
 the  feed  of  Abrabim ,  and  not  unto  the  Gcntiler^  then 
 the  <j  entiles  which  were  the  wild  olives ,  were  ingraf- 
 fed,  and  the  natural!  olives  were  re  je&ed,  bu:  he  will 
 at  length  fave  both  Jew  and  Gentile.  The  Scripture 
 itlelfefpeaksthus,//*.  5^.6,7.  God  proanletlv^/: 
 be  will  bring  the  fonnes  of  the  granger  (that  is  the  Gen- 
 tiles) tobtskolymountaine^  and  make  them  joy  full  in  the 
 houfe  of  prayer  y  and  their  bur  n\ -offerings ,  antitheir  facri- 
 fices  fhallbe  accepted  up on  hi<  Altar.:  for  (  faith  hee  )  my 
 hotxfs  [hall  be  called  an  houfe  of  prayer  f$r  all  people.  So 
 that  C  hrift  was  an  Altar  for  all  nations,whereon  both 
 Jewes  and  Gentiles  were  an  offering  acceptable  to 
 God,  And  a  like  place  there  is  in  I  fa.  60.  7.  blithe 
 flocks  of  Kedar  jhall  be  gathered  t$ge;ber  unto  thee  •  the 
 Rams  of  Nebajotb  [ball minijler  unto  thee  ;  they  fhatl  come 
 up  with  acceptance  on  mine  iAlta*^  and  I  will  glorift  the 
 boufeefmyglery.  Here  Chrift  is  made  an  Altar,  that 
 makes  the  Gentiles  (as  I  may  fay)  a  facrifice  of  a 
 fweet  fmelling  favour  unto  God. 
 
 Fifthly  5  the  flower  of  the  garden  is  only  forplea- 
 fure ,  but  the  flower  of  the  field  is  for  profit,  ic  is  me- 
 dicinable  5  and  fit  for  an  ingredient  inele&uaries  to 
 bcale  difeafes.  So  looke  upon  Chrift  as  upon  the 
 tnoftgainfull  and  profitable  thing  to  the  foule  5  that 
 can  be  imagined  :  nothing  more  fit  and  commodious, 
 nothing  more  enriching  then  Chrift  is :  he  is  gaine  for 
 himfelfe,  without  relation  to  any  other  befides  hira- 
 felfe.'heisa  rich  and  ineftitnabje  treafure  to  the  foul. 
 wifdome  is  bitter  then  Rubies  5  and  all  the  things  that 
 maybcdefired,arenot  to  be  compared  to  it,  Prov,  8* 
 11.  And  doubtkfie  Chrift  is  the  wifdome  there  fpo- 
 
 M  m  2  ken 
 
a68  An  E  X  T  0  S  IT  I  0  N  of       Chap. a 
 
 ken  of  '.  So  for  the  rofe  of  Sharon,  it  followeth, 
 The  Ulie  ofihevallies.. 
 
 Here  Chrift  doth  affimilate  himtelfeto  the  pre cU 
 muSi  ou&Litie.  The  liiie  ( faith  Pliny)  is  next  in  nobility 
 njkj.  unto  the  rofe.  The  Scrip:ure  fets  ic  forth  to  be  a  glo- 
 rious and  amiable  flower,  even  Solomon  in  all  his  glory 
 was  not  arrayed  like  one  of  tbefe,  faith  Chrift,  Mattb.6. 
 29-  (Thrift  doth  affimilate  himfelfeto  the  precious 
 Utis  of  the  vall.ys,  and  that  in  thefc  refpe&s. 
 
 Fir  ft,  The  Ulit  is  a  flower  of  hot  quality  :  fo  that 
 as  Chrift  was  compared  before  to  a  rofe  of  cold  qua- 
 lity, becaufe  he  coo les  his  Fa!  hers  wrath,  and  becaufe 
 he  cooles  the  hot  diftempered  lufts  in  thefoule  :  fo 
 here  he  is  compared  to  a  Lil3ie,which  is  hot  in  opera- 
 tion, becaufe  he  doth  warm  and  revive  his  people. 
 
 Secondly ,  the  Li  Hie  is  of  an  excellent  cleer  colour, 
 it  was  of  a  fu per  exexcellent  beauty,  according  to  the 
 fore-named  place,  Mat.  6.  %9*  Solomon  in  a/lh/s  glory 
 was  not  arrayed  like  one  of  tbefe.     But  behold  (  Jefus 
 Chrift  )  a  greater  then  Solomon  is  here ,  Matth.  12.42. 
 compared  to  the  lillie  of  the  valeys  y  which  farre  fur- 
 mounted  Solomon  in  all  his  glory.     Chrift  was  cloa- 
 thed  with  the  Spirit  of  God:  Itwasfaid  of  him,  the 
 Spirit  of  the  Lord  is  uponme,lh.6i.t.  And  God  faith3 
 /  wall  put  my  Spirit  upon  him,  Ifa.  42.1.  That  is,  I  will 
 cloathhim  with  my  Spirit.  Now  if  the  Spirit  be  his 
 garment,  then  no  creature,nor  all  the  creatures  in  the 
 world  can  compare  with  him  in  glory. 
 
 Thirdly,  the  Lilie  is  is  called  of  the  Hebrewes  So. 
 /fc^which^gnifies  the  flower  offix.,  becaufe  of  his 
 fix  leaves,  we  haye  the  fame  expreflion  in  the  Title  ol 
 
 Pfat 
 
Veif.  i.  Solomons^.  269 
 
 PfaL  45.  It  is  dedicated  to  him  that  excelleth  on 
 Sbafba»nint,  that  is,  on  fix  ftringid  inflruments.  The 
 Hebrew  word  is  derived  of  ^Mf9  that  is,  fix  :  So  ir> 
 fixdayes  God  created  the  world  :  fothe  creation  of 
 the  new  Heavens,  and  new  earth  is  agreeable  to  the 
 former-,  which  fhall  be  done  by  Chrift. 
 
 Fourthly,  The  Lilie  is  of  golden  colour  within  :\o 
 is  Chrift  full  of  golden  graces,  he  is  a  head  cf  gold, 
 Song.  5.  and  he  makes  his  Members  futable,  by  ifTuing 
 out  of  himfelf,  golden  ftreamesof  grace  into  their 
 hearts. 
 
 Fiftly,  The  higher  and  the  taller  tht  Litifs  (hike 
 is,  the  more  dependent  and  hanging  downe  is  the 
 head  thereof.*  thus  it  was  with  Chrift,  *' w»  fc*;  in  the 
 forme,  (or  effence)  of  God,  or  in  the  nature  and 
 condtionof  God  :  yet  he  tooke  upon  himtheftatc, 
 and  condition  of  a  fetvant  He  thought  it  no  rMtry  (or 
 raptne)  to  be  equallwith  god:  yet  he  fuffered  himfelfe 
 to  be  denuded  and  robb'd  of  his  glorie  by  finfull  men  ; 
 God  czUhim  the  man,  that  is  hisfdhv,'  Ztcb,  1,.  y. 
 and  yet  he  was  made  a  fellow  to  Theeves  and  male- 
 factors ^  and  though  he  was  full  of  glorie  and  excel- 
 lency ,  yet  he emptyed  himfelfe afali  •  for  fo  are  the 
 words  of  the  Apoft!eD**^  **«*  htevicuittdortmv- 
 tycdbimftlfe^thit  is3  he  reduced  himfelfe  as  it  were  to 
 nothings  he  did3  as  i:  were,  exhauft  and  draw  himfelfe 
 drie3he  did  for  a  time  deny  himfelfe,  cafting  afide  his 
 robes  of  Majefty;  by  his  voluntary  condifcending 
 to  fuch  a  low  debaleraent,  as  he  under-went  for 
 us, 
 
 Sixthly, 
 
2jo  An  EXPOSITION  of        Ghap.  2« 
 
 Sixthly,  The  Lilte  is  a  flower  of  a  redolent  and 
 fweet  favour  :  To  Chrift  in  all  his  grace?,  is  much 
 more  fweet  and  ravifhing. 
 
 Now  for  the  vatlys ,  where  thefe  Lilies  grew,  it 
 notes  unto  us. 
 
 Firft,  That  Ghrift's  condition  was  meane  and  low, 
 in  re?pe&  of  outward  things,  he  is  not  the  lofty  Cedar, 
 but  the  lowly  Lilly  :  But  though  Chrift  was  like  a 
 Tree,  whofe  root  was  in  the  earth  5  yet  his  fruit  rea- 
 ched as  high  as  heaven. 
 
 Secondly,  The  Valleyes  note  untousfhe  fruit  and 
 benefit  of  Ghrift's  humiliation,  for  the  Lilie  of  the 
 valleyes  is  capable  of  more  moifture,  then  is  the  Li- 
 lie of  the  mountains  :even  foChriii  by  debating  fiim- 
 feife,  received  abundance  ofgrace  and  glorie  from  the 
 Father  ^  and  wee  alfo  are  exalted  by  his  debarment, 
 for  by  a  fupply  of  his  grace,  notwichftanding  our  low 
 and  bafeeihte, are  made  fweet  and  amiable  like  the 
 Lilte  5  as  the  Lord  faith*  /  »/'//  6e  as  the  dew  upon  Ifra- 
 el,  he  fhall  hfajfome  as  the  Lilie,  and  fir  ih  forth  his  roots 
 as  Lebanon >  Hof.  14.  5. 
 
 SomuchofChrift's  fpeech  touching  himfelfe5  ha- 
 ving lo  compared  hiuifelf  to  7ht  ro[e  of  sharon^nd  the 
 Ljlie  of  the  valleys*  'Now  followeth  his  fpeech  touch- 
 ing his  Church. 
 
 Vcrf.  *.  tAsthe Lilie  among  Thorns,  fo  ism)  /ovc 
 among  the  Daughters* 
 
 Now  Chrift  utters  the  commendations  of  his 
 fpoufe,whereheconfirmethand  amply  fieth  the  for- 
 mer fpeech ,  preferring  her  above  other  people,  as 
 
 the 
 
VerC  i.  Solomons  Song.  a7I 
 
 the  Lilie  is  above  Thornes  and  Thirties:,  and  withall 
 fiignitying  how  (he  is  afflicted  and  pricked  with  them, 
 as  with  Thorns* 
 
 Inthisverfewe  have  Chriftscomparifonbetweene 
 the  Church,  and  fuch  a  Lilie,  as  grovvcs  among 
 Thornes. 
 
 Now  let  us  confider, 
 
 ♦Firft,  What  and  who  is  this  Liln 
 
 Secondly,  The  ihorne. 
 
 Thirdly,    The  love. 
 
 Fourthly  the  Daughters. 
 
 Firft,  what  this  Lilie  is:,  it  may  ncceftarily  be  con- 
 cluded of  the  Church  5  notwithftanding  Chrift  him- 
 felfewas  compared  unto  the  Lilie  in  the  former 
 verfe. 
 
 It  isnotunufuall  in  Scripture  for  Chrift,  and  his 
 Church  to  be  fet  forth.,  by  one  and  the  fame  thing  : 
 Chrift  is  called  the  light ^oh.  1.  7,8.  his  Church  iscal- 
 led  the  fame,  Alatth.  5.  14.  So  in  the  former  verfe^ 
 Chrift  is  termed  a  !///>,  which  for  a  new  confederation 
 the  fame  terme  is  given  unto  the  Church,  and  that  in 
 thefe  refpe&s. 
 
 Firft,  in  refpe&of  fpirituall  beauty,  the  Church 
 is  compared  to  a  Lilie  that  is  white  of  colour,  and  ve- 
 ry beautifull  :  The  Church  is  wafljed,  and  fantfifi- 
 ed }  and  jvjiified  in    the  name  of  Jefus  Chr/Ji ,   1    Cor, 
 
 6.  II. 
 
 Secondly,  The  Saints  rely  upon  God,  as  Lilies  are 
 faid  to  be  gloriousby  his  providence.  Why  rare  ye  for 
 ray  went  faith  Chrift  £  learne  of  the  Lilies  of  the  feild0  horv 
 they  neither  labour  nor  fpin0  yet  I  fay  unto  you^  that  Solo- 
 won  in  all  hk  glorie,  is  not  clothed  HJ\e  one  of  thefc0 
 Matthew  6.  28.  Hence  we  fliould  be  taught  to  rflie 
 
 wfaelly 
 
272  An   E  X  V  O  S  IT  I  0  N  cf         Chap/2. 
 
 wholly  upon  God,  caftirig  all  our  care  upon  him. 
 
 Thirdly,  It  is  incident  to  this  delicate  and  daintie 
 flower3  to  grow  among  the  perverfe  and  unbeleevers, 
 the  Saints,  as  Lilie9?  flourifh  and  fhine  among  the 
 Thornes.  Hence  it  is  that  the  Apoftle  faith,  Wtemuft 
 be  bl dm ekj]e ,  and  pure ,  as  the  Sonne  of  God,  without  rebuke 
 in  the  nndaejl  of  a  naughty  and  crooked  generation, 
 among    whom  yee  ffiine  0  as  lights'  in    the  world,  ThiL 
 
 Secondly,  what  and  who  thefe  thornes  be,  is  eafily 
 decided.  The  natural!  thorne  is  no  tender herbe  or 
 flower,  but  a  fturdie  hard  Tree,  not  fmobth  as  the  Li- 
 lie,  but  knotty  and  lull  of  dangerous  pricks }  who 
 thefe  thornes  be,  let  D^wd  declare,  in  that  he  faith,  The 
 wicked  he  every  one  thornes,  2  Sam  23.  6.  where  the 
 word  wicked  i*  exprefled  in  the  originall  by  the  word 
 Behalf  which  well  declareth  the  nature  of  wicked  men, 
 for  that  they  be(  as  fome  expound  the  word)  Beli.  gnol^ 
 without  y  cake,  that  is  fuch  as  will  not  come  under  the 
 yoake  of  tfb?  di  ence.  Others  derive  it  of  Btli  and 
 Gnalah^not  afcending^  becaufe  their  matters  profpered 
 not,  or,  becaufe  they  were  fuch  as  afcended  not  to 
 the  Temple,norto  Mount  Zion,  the  Tabernacle  of 
 the  Lord.  Such  bafe  earthly  fpirits,  fuch  beaftly 
 rude  libertines,  they  be  thefe  Thornes. 
 
 Now  wicked  men  are  compared  to  Thornes,  and 
 that  in  thefe  refpe&s. 
 
 Fir  ft,  itycrs  and*}  horns  were  the  fruit  of  God's  curfe 
 upon  the  earth,  Gen.  3.  17,18.  So  are  the  wicked  men 
 of  the  world. 
 
 Secondly,  Bryers  and  ihorhes,  they  are  of  a  perplex- 
 ing nature,  being  full  of  dangerous  prickles  5  fuch 
 thornes  are  ihfc  wicked,  who  are  continually  pricking 
 
 and 
 
Verf.  2.  Solomons  Song.  273 
 
 and  fretting,  and  galling  the  people  of  God.  Hence  i  t 
 is,  that  when  the  Lord  promifeth  to  free  his  people 
 from  luch,  he  faith,  There jhall  be  no  more  a  prickjng  brycr 
 to  the  konjeoflfrael^  nor  any  grievous  thorne^  of  all that  arc 
 roundabout  them,  that defp/fedthem,  Ezek.  28.  24^ 
 
 Thirdly,  Bryers  and  thornes,  the  beft  ufe  that  is  com- 
 monly-made of  them3  is  bat  to  hedge  and  fence  in  :  So 
 it  is,  that  God  often  times  makes  ufe  of  thefe  Bryers  and 
 thornes  for  the  good  of  his  people,  fo  as  by  this  meanes, 
 he  keeps  them  from  wandring  and  (tragi  ing  abroad,  as 
 Cattle  doe  out  of  unfenced  paftures.  Thus  the  Lord 
 tells  his  people  in  Hofia  2.  6.  Therefore  Behold  I  will  hedge 
 up  thy  way  with  thornes,  andmal^e  a  wall  that  fhee  flail  not 
 find her  paths.  A  like  place  we  have  in  Numj.  33.  55. 
 jfyce  rv/ II  not  drive  out  the  Inhabitants,  &c.  Thefe  which  ye 
 let  rename  of  them  fall  be  pricks  in  your  eyes,  and  thornes  m 
 your fides \  and  fall  vex  you  in  the  Land  wherein  you  dwell. 
 
 Fourthly  f [he  end  of  bryers  and  thornes  isto  bebur- 
 ned,  Hcb.  6.  8.  they  fhall  be  dried  and  made  fit  fuell  fot 
 the  fire,  and  at  laft  burned,  for  which  fee  2  Sam.  23.  6. 
 7  hey  full  be  burnt  together.  Such  will  be  the  end  of  all  un- 
 godly ones.,  and  fuch  as  dye  in  their  fin  ;  Who  would  fit 
 the  Briars  and  thornes  againji  me  in  battaile  (  faith  the 
 Lord)  J  would  go e  through  them,  I  would  burne  them  toge- 
 ther. Thus  we  fee  what  and  who  thefe  thornes  be.and 
 in  what  refpeft  wicked  men  are  fo  called  :  Now  it  fol- 
 loweth  that  we  enquire  concerning  the  love  herefpo- 
 kenof. 
 
 3.  The  love  here  fpoken  of  is  the  Church  (  as  before    run 
 in  Chap.  1.9.  My  love,  companion,  or  fellow-friend)  who  ?£%%£ 
 loveth  Chrift  becaufe  beloved  her  firft3 1  John  4. 19.  and  ru,fidrfst 
 whofc  love  is  kindled  by  the  flames  of  Chrifts  love.  mkut' 
 The  love  of  Chrift  is  as  a  lilie  among  the  thornes. 
 
 N  n  4.  And 
 
274  An  EX  F  0  S  I  T  I  ON  of   '     Chap.  2. 
 
 4.  andlaftty,  as  for  thefe  daughters  amongft  whom 
 flie  converfeth5  they  be  as  thornes :  by  Daughters  may 
 be  meant  the  great  multitudes  of  people,  as  the  $cAf± 
 turementioneth3T/;e  daughters  of *  Babylon  ^?id\.  137.  the 
 Daughters  of  Tyrus,  Pfal.  45.  Sohere  wemay  underftand 
 muititude^offalfebrethren,  hard-hearted  and  knotty 
 conditioned,  being  full  of  prickle65  fuchasare  very  of- 
 ten five  to  the  Saints. 
 
 This  then  is  the  condition  of  the  Church  of  Chrift : 
 though  fhe  be  as  faireand  glorious  as  the  lilie  5  yet  it  is 
 allotted  to  her  to  fuffer  perfecution  and  hard  entreaties 
 ofthewicked3  even  as  Chrift  didjbefore  her:  Chrift 
 is  a  lilie  in  the  open  fields  of  S^r^5expofed  to  the  wild 
 Beafts  that  be  there:  foishis  Church  as  a  lilie  among 
 thornes  by  whom  fhe  is  perfecuted  and  prick'd  $  but 
 yet  fheremaines  paffing  glorious  andbeautiful^though 
 among  thornes. 
 
 VERS.  3,4,5;  6- 
 
 as  the  Apple  tree  among  the  trees  of  the  xvood^  fo  is  my  beloved 
 among  the  fonnes :  I  fat  doxme  under  his  ftjaddow  with 
 great  delight^  and  hisfrntt  wasfwect  nnto  my  taji. 
 
 He  brought  me  into  the  Banquetting  houfe^  and  hi?  banner  0- 
 ver  me  was  love* 
 
 Stay  me  with flagons 3  comfort  mewith  Apples^  for  I  amfick^of 
 love. 
 
 His left  hand  is  under  my  head0  and  his  right  hand  dothim- 
 brace  me. 
 
 IN  the  two  former  Verfes  we  had  Chrift  praifingof 
 bimfdfe  and  his  Spqufej  upon  which  the  Church 
 
 in 
 
Verf.  3.  Solomons  Song.  275 
 
 inthefe  fowrc  Verfesdothreturne  praifeto  him  again  : 
 as  he  fet  forth  her  praife,  that  fhee  excelleth  all  the 
 daughters,  as  far  as  the  lilie  excelleth  the  thornes, (o  (he 
 commendeth  him  that  he  in  dignity  furmounteth  all 
 theSoRnes,  as  far  as  the  Apple  tree  excelleth  all  the 
 trees  of  the  forreft. 
 
 The  Church  doth  declare  Chrift's  excellency. 
 
 1.  By  comparifon,  fhecomparethhim  with  all  other 
 for  beauty,  fruitfullneffe,  comfort,  and  delight^  unto 
 the  Apple  tree,  above  all  other  treos,  which  bring  forth 
 no  fruit,  but  are  barren  in  the  Forrefi,  Verf.  3.  As  the 
 Apple  tree  among  the  trees,  8tc. 
 
 2.  The  effefts  or  fruits  of  Chrift,  andthey  aredou- 
 ble. 
 
 1.  A  fervent  delire  in  the  Church  toward  Chv\ft,f  ex- 
 
 ceedingly delight  to  Jit  under  hkfhaddow,  Verf.  4. 
 
 2.  Chrifts  loving  provifion  made  for  her.  He  hath 
 brought  me  into  the  banqueting  houfe,  &c.  Verf.  4. 
 This  was  as  a  caufe  of  love-ficknefle  to  the 
 Church,  upon  which  follows  thefe  effefts. 
 
 1.  A  pat heticall  exclamation,  or  fuddaine  outcry  of 
 the  Church,  Stay  me  with  ¥  I aggons  and  comfort  me  with 
 Apples,  for  I  atnjick^oflove. 
 
 Laftly,  a  remedy  follows  this  difeafe3  His  left  hand  k 
 under  my  beadz  &c.  Verf.  6. 
 
 1.  For  the  Churches  comparifenifr  thefe  words,  As 
 the  Apple  tree  among  the  trees  of  the  wood,  fo  is  my  belo- 
 ved among  thefovnes.  In  which  we  may  confider  fowre 
 things. 
 
 1.  What  the  Tree  is  that  is  here  fpoketl  of. 
 
 2.  The  place  it  growet  h  in,  to  wit,  in  the  Forrcfl. 
 
 3.  The  perfon  refembled  by  this  Tree. 
 
 4.  The  perfons  refetnbkd  to  the  place  of  the  trees 
 growth.  Nn2  The 
 
mtn  fi 
 
 27  6  An  EXPOSITION  of        Chap.  2 
 
 The  Apple  tree  here  fpoken  of  is  expreffed  in  the 
 irJe  Hebrew  by  the  word  Tapuach,  expounded  in  Greeke 
 
 nisn  by  w*'ia>  in  Lztme  Ala! us.  Some  thinke  that  Malum  an 
 fori&ma-  Apple,  comes  from  Malum  ev\\\s  becaufe  fin  came  firft 
 *■'**  iino  the  world  by  eating  of  an  Apple.  Eut  others  (un- 
 to whom  I  incline)  think  that  it  comes  from  Malo^l 
 moiewillordefire,  becaufe  it  is  puffing  pleafing  to  na- 
 ture, it  beinga fruit  which  man  muchdefireth  andde- 
 lights  in.  An  Apple  tree  is  commended  to  us  in  thefe 
 refpefts. 
 
 1.  Forks  comfortable fhaddow  that  it  giveth,  as  ap- 
 pears in  the  following  part  of  the  Verfe,  it  being  a  tree 
 of  a  fpreading  nature. 
 
 2.  It  is  very  fruitfully  as  likewife  appears  in  this 
 Verfe}  the  Appletreeis  fruitfull  aboveall  thetreesof 
 the  Forreft,  which  bring  forth  no  fruit,  or  elfe  they 
 bring  forth  wild,  harm,  and  fowre fruit  not  fit  for  food. 
 
 3/  The  Apple  tree  hath  more  variety  of  fruits  then  a- 
 ny  other  tree  whatfoever,  fothat  it  can  hardly  be  rec- 
 koned up  how  many  various  forts  of  Apples  there  be, 
 and  that  of  different  taft. 
 
 4.  It  is  very  pleafant  in  taft. 
 
 5.  It  is  very  fweetand  refrefhingunto  the  fenfe  of 
 smelling,  as  thereby  a  qmckning  power  is  conveyed  in- 
 to a  fainting  w eake  body. 
 
 Now  by  this  is  held  out  the  plentifull  fupply  of 
 grace  in  Chrift,  flowing  downe  upon  all  his  Members. 
 Hence  Obferve, 
 
 That  the  Saints find  afmetfupply  of  all  grace  in  Chriji. 
 
 For  looke  of  what  ufe  and  comfort  the  A  pple  tree  is 
 to  mans  body,  the  fame,  and  much  more  is  Chriftunto 
 the  foule.  Chrift  is  a  fhaddow  of  proteftion  unto  his 
 people }  fruitfull  in  his  communicating  of  grace,  hea- 
 
 boundeth 
 
Verf.  3.  Solomons^.  777 
 
 boundeth  in  variety  of  all  his  graces  :  his  fruit  is  good 
 tothetaft,andfweetunto  the  fences  of  the  foul  cheer- 
 ing and  comforting  thole  that  are  weake  by  communi- 
 cating of  thofe  graces  to  them.  Chrift  hath  in  himfuf- 
 ficiency  of  all  grace  relative  and  fukabletoall  conditi- 
 ons :  as  Job  faith  that  he  waseyesto  th:bhnd^  and  feet  to 
 the  lame,  and  a  Father  to  thepoore  :  fo  is  Cm  ift  made  eve- 
 ry thing  to  Beleivers,  in  proportion  to  their  want?.  As 
 Ellflla,  when  he  raifed  a  Child  to  life.  Put  his  mouth  upon 
 the  Chills  mouthy  his  eyes  upon  the  Childs  cyesjns  hands  upon 
 the  Child i  bands:  ftill  fimilar  parts  were  applied  to  dol- 
 lar :  fo  doth  Chrift  apply  himfelfeto  us  in  arelation  fu 
 ting  and  anfwering  to  every  neceffity.  This  of  the 
 Apple  tree. 
 
 Secondly,  the  place  of  this  Appletrees  growth,  it  is 
 among  the  trees  of the  wood,  or,  oftheForrefi,  or  (jreve,  a- 
 uiong  wild  trees,  begrowne  wer  with  moiie,  and  with- 
 out culter,  trees  that  bring  not  forth  fruit  meet  for  man3 
 that  are  either  barren,  or  elfe  they  bearewild,  fowre, 
 bitter5  and  unfavory  fruits,  fuch  as  is  food  for  Hogs  and 
 wild  Beafts  rather  then  for  man.  Such  is  the  ftate  of  all 
 the  Sonnesc  f  men  by  nature,  forfo  faith  the  Apoftlein 
 Row.  11.24.  that  we  are  wild  by  nature^  not  as  we  were 
 firft  made,  but  as  we  were  corrupted  in  AeUw^aA  fo  de- 
 rived from  him  to  his  pofterhy  :  andthereforche  faith^ 
 w7e  were  graffed in  contrary  to  nature.  That  is,  we  are  in- 
 grafted into  Jefus  Chrift  by  fomc  means  which  is  above 
 nature.  Now  Chrift.far  excelleth  in  beauty,  fruit,  and 
 comfort,  ailthe  Sonncs  of  men. 
 
 Thirdly,  the  pei fon  affimilated  to  the  Appletree,  it 
 i$  Jefus  Chrift,  the  Churches  Beloved,  from  whom  fhec 
 receives  life,  health,  and  every  faving  grace  of  the  Spi- 
 rit.    The  Hebrews  exprellc  Beloved  by  the  word  Pod3 
 
 which 
 
2^8  An  EXPOSITION  of        Chap.  2 
 
 which  is  the  fame  in  iignification  with  David,  as  wag 
 hinted  before  in  Chap.  i.  13.  Chrift  is  the  Churches 
 Beloved  s  he  loved  her  firflr,  therefore  her  duty  is  to  love 
 him  againe,  and  therein  (heefaileth  not,  although  (hee 
 be  not  able  to  love  him  fo  perfe&ly  as  (hee  ought,  nor 
 in  fuch  a  meafure  as  he  loveth  her. 
 
 Fourthly,  the  perfons  refembledby  the  Forreft  trees 
 they  are  termed  Sonnes,  not  fonnes  ofmen,yet  the  adjund 
 (of  mm)  may  be  added.,  and  fo  it  may  be  meant  of  all  the 
 Sonnes  of  ^2/ /#,w  horn  Chrift  far  excelleth,  ask  is  faid 
 of  him  in  rp/.  45.  3.  1  hen  art  fairer  then  all  the  fonnes  of 
 Adam.  The  Church  confiders  Chrift  not  exalted  but 
 here  on  earth,  in  his  eftate  of  humiliation:  not  fitting  in 
 the  Heavens,  but  pitching  his  Tabernacle  among  men. 
 And  therefore  k  cannot  be  that  Ghrift  is  here  compared 
 unto  the  Angells  which  are  called  the  fonnes  of  God,  Job 
 1 .  6.  unto  whom,  in  this  eftate,  and  in  rtTpeft  of  taking 
 ournature,  and  for  the  fuffering  of  death,  was  fome- 
 what  inferiour,  £&"/>.  2.  7.  but  in  refpeft  of  the  formet 
 fimilitude  of  the  trees  of  the  wood,  we  may  underftand  it 
 of  all  earthly  creatures,  as  the  Kings,  and  Potentates, 
 and  wife  men  of  the  worlds  thefeare  called  fonnes,  as 
 the  peoples  of  the  world  were  called  Daughters  in  VerC 
 9.   Thus  the  Ring  of  Afsyria  is  likened  to  a  Cedar  in  Le- 
 banon, under  whote  Jkaddow  dwelt  all  great  Nations,  Ezek. 
 31.  3.  6.  And  Nebuchadnezzar  is  likened  to  a  tree  jlrong 
 and  high  under  which  the  beafts  of  the  Earth  dwelt,  &C.    So 
 the  Church  doth  extol  1    her  beloved  above  all  the 
 great  ones  in  the  world,  he  being  the  Prime  of  the  Kings 
 of  the  Earth,  Rev.  1.  5-     Thefe  things  remembred,  kt 
 us  fee  what  is  inferred . 
 FirftObferve, 
 
 'lh.it  all  men  by  nature  are  like  the  Tfees  offhcForrefl^ 
 
 '  which 
 
Verf  3.  Solomons  Song.  27  9 
 
 which  bring  forth  nothing  but  fowre,  bitter,  and  unfavory 
 fruit. 
 
 AH  the  fruits  that  man  producethby  any  naturalla- 
 bility,it  is  like  the  fruit  ofa  wilderneile,  wild,  bitter^ 
 and  unfavory. 
 
 Secondly  Note, 
 
 (thrift  is  the  Churches  Beloved. 
 
 Chrift  loved  us  and  gavehimfelfeforus :,  he  loved 
 us  when  we  were  not,  yea,  when  wc  were  his  enemies 
 we  were  reconciled  unto  him:,  hence  it  is  that  the  Saint's 
 love  Chrift. 
 
 Thirdly  Note, 
 
 1  hat  Chnflfar  excelleth  all  the  great  ones  of  the  world,  for 
 beauty,  fweetneffe,  and  cow  fort.     So  is  my  beloved  among  the 
 fonnes,&c.  Chrift  was  the  firft- borne  of  God,and  there- 
 fore he  wasfet  above  all  the  Kings  of  the  Earth,  Tfal. 
 89.  78.   The  firft  borne  among  the  Jewes  was  the  prin- 
 cipal!, and  had  three  prerogative^  :  firft,  a  double  portion 
 cf  goods,  Deut.  2  f .  17.  Secondly,  the  rule  or  government, 
 2  Chron.  21.  3.   Thirdly,  the  rriefi- hood, Numb.  8.  14, 
 15.  Now  Cbrift  is  called  the  firft-borne  of  God,  to 
 (hew,  that  he  is  to  be  worfbipped  and  honoured  above 
 all  things:  heis  faidtobe  the  fir ft -borne  of  every  crea- 
 ture, and  the  fir fl -borne  of  the  dead,that  in  all  things  he  might 
 have  the  pre-eminence.  Col.  Z.  1 5.  18.  And  therefore  was 
 to  be worfi?ppedofa!/tke  Jngells  of  God,  Heb.  1.6.    And 
 istheTrwceof  the  Kings  of  the  Earth,  Rev el.  1.5.     Thus 
 much  for  the  companion  it  felfe,  now  followeth  the 
 fruksoreffefts  thereof. 
 
 ifatdowne  under  his  fiadorv  with  great  delight^  and 
 his  fruit  was  pUafant  unto  my  taji. 
 
 Here  the  Church  declareth  the  fruit  of  Chrifts  fhad- 
 
 dow 
 
23o  An   EXPOSITION  of         Chap,  2. 
 
 dow,andfruitfulnefle,  and  vvithall  exprefieth  her  ear- 
 ned affe&ion  that  Ihe  hath  to  be  kept  under  Chrifts  po- 
 wer, and  under  his  prote&ion  from  perfecution  and  af- 
 fliction. 
 
 Vnder  hkjbadow,  &c. 
 
 This  comfortable  (hadow  is  the  -ftrield  of  prote&ion 
 and  defence.  The  tree  fhaddoweth  from  the  heat  of 
 the  Sun,  foChrift:  fhadoweth  from  the  wrath  of  God, 
 and  from  the  perfecutions  of  men.  The  fhaddow  of 
 ^y/j?/ that  we  read  of  in  I  fa.  30.  2.  and  the  (hadow  of 
 hejhbon,  Ter.  48.  45.  flgnifie  the  defence  wherein  men 
 t rutted  :  now  fuch  a  (hadow  of  defence  is  Chrift  unto 
 his  people. 
 
 I  fat  downe  with  great  delight. 
 
 "18F1         We  may  rend  the  words  thus,  /  muchdefired  that  I 
 
 ^hiTa-Jt    msftfti  &c-  Tne  f°ririe  of  the  Hebrew  word  doth  in. 
 
 cuphh,  con-   creafe  the  fignilication,  fo  that  it  noteth  a  continual/ and 
 
 cupivit.        fervent  dejtre  of  that  which  is  pleafng^  delightfully  or  pro- 
 
 fi table:  fo  that  the  fence  is  as  much  as  this,  I  did  much 
 
 fleafe  and  delight  myjelfe  to  Jit  under  his  [kadow,  &c.     By 
 
 jiting  is  meant  abiding,  or  rejlingb  as  in  Pfal.  9 1. 1 .  Hcfiaff 
 
 lodge  (or  abide)  under  the  fhadorv  of  the  moji  high.     The 
 
 fhaddow  of  a  tree  is  comfortable,  and  doth  refrefh  thofe 
 
 that  are  parched  with  the  boyling  heat  of  the  Sun.  The 
 
 Church  is  under  hot  perfecutions,  being  in  the  world, 
 
 as  dhlie among  t  homes  0  (he is  alfo  under  wra^h  reveiled 
 
 by  the  Law,  therefore  (he  taketh  fo  much  delight  under 
 
 Ch  rifts  fhaddow,  in  him  (hefindeth  reft  and  peace,  and 
 
 therefore  the  fiteth   downe  and  remaineth  tinder  his 
 
 fhaddow,  becaufe  he  hath  delivered  her  from  the  wrath  to 
 
 com  •,  1  Theft!  1. 10.  In  whom  (he  hath  peace,  though 
 
 in 
 
Verf.  3.  Solomons  Song.  281 
 
 in  the  world,  jfhe  hath  tribulation.  7*4*  itf-33-  now 
 {heproceedethtoan  other  fruit  of  his  goodnefle» 
 
 And  his  fruit  was  fweet  to  my  tafi0 
 
 The  Church  acknowledged,  that  {he  is  not  deli, 
 vered  only  from  evill,  but  made  partaker  of  his  good- 
 neflc.  Fruits  fignifie  graces  and  good  workes,  Mat. 
 3.8.  and  Gal.  5.22.  and  they  alfo  fignifie  a  comfor- 
 table reward,  *PfaL  58.  11.  Prov.  27. 18.  but  here 
 wee  may  take  them  for  the  words  and  workes  of 
 Chrift. 
 
 Firft,  Chrift's  words  are  fweet ;  for  David  cries 
 out  moll  pathetically,  faying,  How  fweet  are  thy  fpeecbes 
 tomypalate^btyondhony  unto  my  mouth  !  Pfal.\\9.  103. 
 The  Jewes  conkffcyTbat  never  man  fpake  like  bim :  and 
 Peter  faith,  Lord,  thou  baft  the  words  of  eternal*  life,  Joh. 
 6.  6S. 
 
 Secondly,  Chrift's  workes  are  fweet,  hisworkeof 
 incarnation,  taking  our  nature  upon  him;  his  worke 
 in  our  nature,  killing  of  finne,  by  his  death  and  refur- 
 re&ion,  and  all  the  fruits  ofthem,  which  are  commu- 
 nicated unto  us  by  the  Gofpel  :  his  glorious  afcenfi- 
 on  in  our  natture,  leading  captivity  captive,  and  gi- 
 ving fpirituall  gifts  unto  men  $  his  fitting  at  the  right 
 hand  of  Majefty  in  our  nature,  making  continuall  in- 
 tercefllon  for  his  people,  his  prote&ion  in  times  of 
 trouble,  his  prefence  in  the  middeft  of  perfecti- 
 on, in  a  word,  all  the  workes  of  his  mediatour- 
 (hipp  arc  fweet,  yea,  pleafant  and  pleafure  it  felfe 
 unto  us. 
 
 O  o  From 
 
282       An  EXT  0  S  IT  ION  of        Chap.  *. 
 
 From  the  firft  of  thete  effe&s,  Obfcrve, 
 
 That  Chrift  is  a  fhadov  of  proteBion  unto  his 
 people. 
 As  Trees  are  a  (hadow  from  the  hot  fcorcbing  fun : 
 fo  is  Chrift  a  (hadow  unto  his  people,  from  the  heat 
 of  the  wrath  of  God,  and  from  the  perfecutions  of 
 the  world.  Thus  the  Lord  promfeth  in  Ifa.  ±,  6. 
 There  fhall  be  aTabernacle  for  a  fhadow  in  the  day  time 
 fr.m  the  heat,  and for  a  place  of refuge 0and for  a  covert  from 
 ftorme,  and  from  raine.  The  Lord  doth  promife  by 
 this  Tabernacle,  to  be  a  defence  unto  them  againft  all 
 dangers  and  annoyances,  fet  forth  by  allufions,  as  to 
 the  cover  of  the  Tabernacle,  Exod.  36,  19.  and  the 
 ufeof  the  cloud,  Vfal.  icy.  $$,  And  thus  wee  have 
 the  Prophet  faying,  Thou  (Lord)  haft  been  a  ftrength 
 to  the  poore,  a  ftrength  to  the  needy  in  his  dijirejje  -0  a  refugt 
 fromtheftorme>atyadowfrom  the  heat  5  when  the  biaft  of 
 the  terrible  ones  is  as  a  ftorme  againft  the  wall,  Jfaiah 
 
 *$•  4* 
 
 Secondly,     Obferve, 
 
 That  the  Saints  are  much  delighted  andrefrtfhtd  by  this 
 
 fhaddow  of  Chrifis  proteBion.  I  fate  dwne  under  his  fha- 
 
 dow  with  great  delighty  &c.  Hence  it  is  that  the  Pfal' 
 
 mift  cryeth,  Hide  me  from  the  confpiracie  of  tie  mcked, 
 
 and  from  the  rage  of  the  workes  of  iniquitie,  Tfal.  $4.  2. 
 
 This  comfortable  (hadow,  this  fheild  of  prote&ion, 
 
 the  Saints  moft  of  all  defire  in  the  funs  heat  of  perfe- 
 
 curion  $  hither  they  flie,  as  Doves  unto  their  culture 
 
 houfe,  as  the  Child  in  the  mother*  lapp  5  Chrift  was  a 
 
 ihadow  unto  his  Church  in  refpe&  of  the  weight  of 
 
 her  finnes,  fhe  being  terrifyed  with  the  curfe  of  the 
 
 Law,  which  herfelfe  could  not  beare  ;  now  under  this 
 
 diftrefle 
 
Verf. 3.  Solomons  Song.  283 
 
 diftrefleofmind,fheflyethunto  Chrift  for  fuccour, 
 to  be  (hrowded  and  prote&ed  by  his  graceD  and  to  be 
 covered  by  his  righteoulncfTe  from  that  terrible  curie. 
 When  the  foule  is  full  of  reftleffe  vexations,  fluctua- 
 ting and  tumbled  up  anddowne  in  a  whole  Ocean  of 
 perplexities  and  fears,  andcanfeenofhoareDno  land, 
 no  creek  or  haven  of  comfort:  then  it  muft  into  the 
 Arke,  then  it  ufes  the  Soliloquie  of  the  Pfalmift ,  re- 
 turne  unto  thy  reft  O  my  foule!  then  it  cries  out  wich 
 the  bleflcd  Martyr,  O  !  none  but  Chrift,  none  but 
 Chrift}  there's  ray  Arke,  there's  my  reft,  there's  my  re- 
 fuge, there  I  fhall  fiinde  reliefe  and  relealement,  or 
 elfe    no  where    :     Chrift    will    be  a  calmc    to 
 me  after  a  ftorme,  he  will  difpell  and  drive  away  all 
 tbefe clouds,  he  will  hold  my  head  above  the  water, 
 and  kcepe  me  from  finking  ^  he  will  be  light  and  joy, 
 and  unfpeakable  folace  after  al  thefe  diftempers :  thus 
 the  poore affli&ed  foule,  asaPrifoner  of  hope  (as  the 
 Prophet  fpeakes,  Zacb.  9.i*.)returnesunto  Chrift3 
 as  to  it's  ftrong  hold  :  Chrift  is  called  the  propitiat  orie> 
 Rom.  3.  25.  for  as  the  propitiator ie  covered  the 
 Arke5andtheLawinthe  Arke,  which  was  The  band- 
 migbting  of  ordinances  againft  u<,  Col.  2.  14.   from 
 theprefenceof  God;  fo  Chrift  covereth  our  finnes, 
 and  putteth  himfelfe  bctweene  us  and  the  indignation 
 of  his  Father,  The  Apoftle  faitb5  tsfs  many  as  are  of 
 tbi  work**  of  the  Law^are  under  the  curfe:for  it  is  nritten^ 
 cur  fed  is  every  one  that  contjnuetb  not  in  all  things  nhicb 
 are  written  inihetookeof  the  Law  to  doe  them ,  </<*/.  3, 10. 
 So  that  there  is  no  help  but  to  fly  to  him  for  fuccour. 
 tMofes  was  a  type  of  Chrift,  where  it  is  faid,  that  Mo- 
 fe$  his  chofen  Servant,  flood  before  him  in  the  gapp 
 
 O  o  a  t, 
 
284  An  E  X  P  0  S  IT  I  0  N  of       Chap. 2 
 
 to  turnc  away  his  wrathful!  indignation,  that  he  may 
 not  deftroy  his  people, P/*/.  to6.  2j.  So  Chrift,  the 
 Mediator  of  the  new  Teftament,  muft  come  betweene 
 God  and  us,  that  he  may  not  behold  us  but  in  him. 
 The  Saints  finde  that  in  him  only  is  a  full  fufficiencie 
 to  refreft  them,  and  to  quench  and  coole  all  the  heat 
 of  their  finnes,  and  of  Gods  wrath  :  farre  otherwife  it 
 is  with  Idolaters,  and  fuch  as  worfhipp  falfe  Gods^ 
 when  they  have  done  all  they  can,  they  are  not  fatisfi- 
 ed,they  finde  no  eale,  nor  no  way  to  take  away  the 
 fting  of  confeience  \  They  multiply  their  forroms,  as 
 David(pezkcs,Pfdl.  16.  They  doepunifh  andafflift 
 themfelves  many  wayes,  feeking  all  meanes  to  make 
 fome  fatisfa&ion  for  their  finnes,  to  coole  the  bur- 
 ning heat  of  their  guilty  confeierce,  but  when  they 
 have  wearied  themfelves,  they  can  finde  no  eafe  or  reft , 
 for  that  is  only  to  be  found  under  the  fliado^r  of  this 
 Apple-tree,  where  the  Church  here  taketh  her  delight 
 andisfetdowne  *  (o  that  the  Churches  prayer  is  the 
 fame  with  that of  David^Pfal.  91.4.  that  (he  might 
 dwell  under  his  proteftion,  and  abide  under  the  (ha- 
 dow  of  his  wings,  that  he  would  cover  her  with  his 
 feathers;  his  fakhfulnelfe and  truth  being applyed  to 
 her  by  faith,  it  may  become  hers,  and  fo  be  unto  her  a 
 fhield  and  buckler . 
 
 Laftly,  Tn  that  (foe  doth  not  only  delight  under  his 
 fhadow,  but  addeth,  his  fruit  is  [met  unto  my  palate  ^  $r 
 tail  :  Oblerve,  That  the  saints  are  fmetly,  and  fully  fa* 
 tisfied  with  all  good  things  in  Chrift.  All  the  faithful! 
 feed  upon  Chrift,  and  are  nourifhed  with  all  heaven- 
 ly food,even  with  all  the  fruits  of  his  media  t  our-  fhip. 
 And  what  is  wanting  in  him  \  who  is  made  unto  m  of 
 
 9f4>- 
 
Verf. 4.  Solomons  Sang.  285 
 
 God,wifed$me/igbte$ufneffe,fan&ificaUonyandredempti- 
 0//3  as  the  Apoftle  faith,  1  Cor.  <.  30.  Itpleafedtbe  fa. 
 tblr  thai  in  chrift,  \bould  all  fulnejjc  dwe//,  Co/.  1.  iy. 
 from  whom  wee  receive  all  fptrituatt  blefsings  in  hea- 
 venly places.  The  water  of  the  Rock  and  the  Manna  iti 
 the  Wilderneffe  were  the  fignes,  that  Chi  ill  fhould 
 fpiritually  feed  and  refrcfh  his  people^  Now  from 
 the  redundancy  and  overflowing  fulneffe  of  all  good 
 things  in  Chrift,  the  Saints  have  there   fufficiencie 
 and  fulnefTc1,  Ofbisfulneffeme  receive  grace  for  grace, 
 Job.  1.  16.  that  is,  graces  anfwerable  to  every  com- 
 municable grace  of  Chrift3  that  a$  face  anfwers  face  in 
 water.-fowemaybemadeanfwerabletoour  headjnow 
 then  let  us  eateof  thefe  apples  in  faith^  digeft  them 
 by  meditation,  and  we  fhall  find  in  them  more  fweet- 
 nefle,  than  the  ffrae/itesdid  in  their  Manna,  5  taft,  and 
 fee  how  good  the  L  ord  is,  as  it  is  in  Pfat.  34.  8,  every 
 fruit  of  Chrift's  mediation,  is  an  Apple  of  life,and  eve- 
 ry leafeof  this  Tree,  ferveth  to  heale  the  Nations 
 withallD£n>*J.  ai.  2.  Now  the  Church  being  fully 
 fatisfied    with  all  good  things  from  Chrift  3  which 
 (he  doth  here  declare,  not  only  by  this  allegorie  of 
 an  Apple-tree,bucalfoby  a  banquet,  for  fhe  addeth 
 in  the  next  verfe,  faying : 
 
 Verf.  4.  Hi  brought  me  into  the  Banquetting  boafe^ 
 and  bis  Banner  over  mo  was  love. 
 
 The  great  Kings,  and  noble  Princes  of  the  world, 
 doeufetoentertaine  one  another  in  fumptuousand 
 royallbanquettinghoufes,  in  which  they  doe  ufe  to 
 fet  before  them  all  the  dainty  things  which  can  be 
 
 gotten 
 
iB6  An  EXPOSITION  of       Chap.  2 
 
 gotten  for  money  ;  So  here,  the  moft  high  and  glori* 
 ous  King  ofKings^bringeth  his  beloved  Spoufe  into 
 thebanquetting  houfe,  which  doth  excellallthe6an« 
 quettinghoufes- of  earthly  Kings. 
 ;  In  this  verle,weehavea  narration  of  the  picntifull 
 provifion  Chrift  makes  for  his  Church :  wherein  are 
 uttered  two  glorious  favoursDand  manifeftations  of 
 Chriftslove  untohcr. 
 
 Firft,  By  his  conveying  her  into  the  Banquetting. 
 ,    hou(e,  or,  by  a  (peciail  adjunft  termed,  The  houfe' of 
 wine. 
 
 Secondly,  By  his  fpreading  his  banner  over  her, 
 termed  from  the  effe&,  dileHion  or  love. 
 
 He  hath  brought  me,  &c. 
 
 Venit,  unae 
 
 inHipb.        By  this  forme  of  fpeech  (he  declareth  her  owne  in* 
 Ymufteh  abilitie,  to  come  unto  this  heavenly  banquet,,  that 
 a&uxhjn-  that  Chrift  had   provided  for  her,  and  doth  withall 
 trodhxu.     (jeciarethe(weetne{Teandefficacie  of  Chrift's  grace, 
 working  by  the  fecrer  operation  of  his  fpirit  inclining 
 jier  heart,  and  fwaying  of  her  will,  and  fo  maketh  her 
 partaker  of  all  his  heavenly  treafure. 
 HenceD  Obferve, 
 That  wee  cannot  partake  of  the  heavenly  t  tea  fares  which 
 are  in  Chrift,  but  through  the  operation  of  his  owne  fpirit. 
 H*  (to wit  Chrift)  brought  me,  &c.  7io  man  (faith 
 he)  commeth  unto  me,  except  the  Father  that  fentmedraw 
 him,  Job.  6.  And  the  Apoftle  doth  fully  flaew,  that 
 al  the  grace  we  recivee  from  Chrift,is  from  the  pow- 
 erful! working  of  his  Spirit^  1^2,  It  is  Chrift  that 
 doth  comfortably  ?nd  fweetly  introduce  his  bek>ved 
 
 Spoufe 
 
Verf. 4.  Solomons  Song.  287 
 
 Spoufe  into  the  houle  of  fpirituall  delicates. 
 
 The  Church  narneth  the  place  into  which  UMcjfus 
 brought  her. 
 
 T#  tb$  banquttting  btufe. 
 
 Io  the  originall  it  is,  Beitb  baij*>c{$mumvint\  the 
 houfe  of  wine  :ii  muft  needs  be  meant  of  the  wine-eel- 
 ler,  the  place  where  wine  is  kept}  or  the  banquetting 
 houfe  where  wioe  is  drunk,  for  Cellers  are  called  the 
 TreafurieSyor  Horeboufaofwine^nCbron.  27.  27.  now 
 becaufe  a  wine-Cellar  is  a  low  vault  under  the  ground, 
 dark,  and  cold.,  it  may  rather  be  taken  for  the  ban. 
 qeutting-houfe,  alluding  to  Kings  of  the  earth,  who 
 ufe  to  entertaine  one  another  in  fumptuous  and  royall 
 banquetting  houfe*. 
 
 Now  wine  is  very  comfortable  to  the  nature  of  man 
 it  ftackethhisthirf},  it  cheareth  his  heart,  PfaL  104* 
 15.  it  caufeth  him  to  forget  his  forrow  and  mifcrie, 
 ^Prw.3 1.6.7.  it  comf  jrteththefickbycherifhing  and 
 augmenting  the  vitall  fpirits,  it  is  allofaidto  be  de- 
 lightfull  to  God5  becaufe  it  was  offered  up  in  facrifice, 
 (  as  I  obferved  in  Chap,  1 .  verf  1 . )  6y  a  Synech  Joche, 
 it  is  put  for  all  fragrant,  fweet,and  comfortable  things 
 in  the  world.  Now  by  this,  the  Church  fignifies  an 
 increafe  of  grace  from  Chrift,  -,  the  (hadow  of  Chrift 
 was  acomforr  unto  her.  but  to  be  fed  under  that  fha~ 
 dow  with  delegable  fruit,  that  caufed  greater  com- 
 fort :  but  now  to  be  brought  into  a  banquetting  houfe 
 and  tobe  refrefhed  with  fragrant  wine,  this  muft  needs 
 beexceeding,andfarre  more  comfortable  unto  her  5 
 forafmuch  as  the  fruit  of  the  Vine  excelleth  the 
 
 fruit 
 
288  Aft  exposition  of       Chap.  2. 
 
 fruit  of  the  Apple-tree,  and  is  much  more  comforta- 
 ble unto  the  heart. 
 Hence,  Obfeive. 
 lhat  Chrifts  love  unto  bis  Churchy  increafetb  more  and 
 
 more* 
 It  is  like  *Kil'U$  and  Jordan*  waters   overflowing 
 their  banks,  not  that  Chrifts  love  doth  admit  of  any 
 increafings,  or  decayings  :  but  in  rcfpeft  of  the  mani- 
 feftations  thereof,  it  is  fometimes  augmented  for 
 the  fpirituall  confolation  of  his  Ghurch  :  for  fo  faith 
 the  Apoftte  i  For  as  the  footings  of  Chrift  abound  in  *f, 
 fo  our  confolation  alfoaboundetbbjCbrift,  2  Cor.  J.  5. 
 And  I/raell  \hall  grow  from  ftrength  to  ftrengtb%  Pfal.  84. 
 7*  Chrifts  love  never  leffenneth,  nordecayeth  ;  but 
 it  is  conftant    and    firme,   it  is  like    the    water 
 of  the  ian&uarie,  which  abounded  more  and  more, 
 it  begins   in  a  drop  and  ends  in  an  Ocean  5  and 
 likeafparke    converteth  into  fuch  a  flame,  as  that 
 it  (hall  confume  all  droffe  and  ftubble  before  it. 
 
 Secondly,  By  thisbanquettingboufe,  is  noted  all 
 thofe  rich  and  coftly  things  which  Chrift  and 
 his  Church  doth  banquet  withall,  which  are  rot  trafh 
 and  droffe,  and  beggarly  fcraps,  but  thofe  rich  and 
 precious  delicates  of  Heaven. 
 
 Hence  Obferve,  _ 
 
 That  chrift  communicateth  all  hts  fweet  gifts  to  bit 
 
 church.  .  .  .  . 
 
 Chrift  doth  communicate  his  Spirit  unto  nis 
 Saints,  with  all  the  fruits  thereof,  as  foe,  fa\  peace, 
 ton£-Mering^gentlene$6meeknejJe^temf trance,  Gal.  5. 
 2 2.1 3.  And  the  Saints  are  never  fatisfied  untill 
 Chrift  have  filled  their  foules  with  divine  graces, 
 
 which 
 
Verf.  a.  Solomons^.  289 
 
 which  they  arc  made  partakers  of  by  faith  :  they  feed 
 upon  Chrift  Crucified,  Mj  fl'fi  #  wcat  indeed,  andwy 
 blood k  drinke  indeed, ]ohn  6.  55.  That  is3  true  fpiritu- 
 allfood.  In  Chrift  there  is  all  fullnefle,  whom  then 
 can  the  Saints  want  ?  For  if  there  be  light  in  the  Sunne 
 the  Aire  cannrt  be  darker  if  there  be  fa  pin  the  flock, 
 thebranches  cannot  be  drj  :  if  there  be  fullnefle  in  the 
 Fountaine,  the  dreams  cannot  be  empty.  Chrift  is  the 
 Olive-tree  that  ftandeth  before  the  ruler  of  the  whole 
 Earth,  and  emptieth  it  felfe  by  the  pipes  and  Conduits 
 of  his  word,into  the  golden  Candlefticks  of  hisChurch, 
 Zech.Af.  Light  and  grace  in  t  he  miniftration  of  holy  Or- 
 dinances flow  from  him  ^  forin  him  there's righteouf. 
 nefle,  there's  life,  there's  peace,  there's  joy,  even  un- 
 fpeakeable  and  glorious,  as  the  Apoftle  faith,  1  Peter 
 
 1.8. 
 
 Thirdly,  by  this  houfe  of  wine  we  may  underftand 
 it  of  the  Scriptures,  or  of  the  aflembly  of  the  Saints  who 
 are  the  houfe  of  God,  and  unto  whom  is  afforded  all 
 fpirituall  comforts  fignified  by  wine.  And  thus  v&fc- 
 dome  (  which  is  meant  of  Chrift  )  is  faid  to  have  built  her 
 houfe  ,Prov.  9.  t.  That  is,  Chrift  who  is  the  fupreame 
 wifdome,  yea,  wifdome  it  felfe,  hath  prepared  him  a 
 Church,  and  'tis  added,  flee  hath  hewn  out  her  feaven  pil- 
 lars :  that  is,  he  hath  many  chiefe  props  and  ftayes 
 which  are  principal  parts  of  his  Church  ;  hi>  houfe  be- 
 ingbuilt,in  Verf.  2.  he  prepares  for  to  make  a  great 
 Banquet^  the  Text  faith,  She  hath  killed  her  Feajls,  flue 
 hath  minted  her  w.ne.Jhee  hath  alfo  fumifljcd  her  Table. 
 Wifdome  is  compared  to  a  ftately  Queen  e  that  makes  a 
 Feaft  and  keeps  open  houfe  (  as  we  ufe  to  fay)  for  all 
 commers :  So  is  the  Kingdomeof  Heaven  likened  to  a 
 King  that  married  hisfonne,  Mat.  22.2.    And  they  arc  blei- 
 
 P  p  fed 
 
290  An  E  X  P  OS  IT  ION  of  Chap.2 
 
 fed  and  happy  which  are  called  to  this fuppcr,  Revel.  19.9. 
 And  in  that  it  is  faid,  fee  hath  mingled  her  mne^  it  allu- 
 dethtothecuftome  of  the  Jewes,  who,  becaufe  cf  the 
 hotnefle  of  their  Countryes,  didufeto  povvreout,  or 
 mingle  their  wine  with  water,  to  allay  the  heat  of  it. 
 So  doth  Chrift  quallifie  and  fit  heavenly  food,  and 
 makes  it  fuitable  to  our  appetites,  Now  wifdome  hath 
 built  far  houfe, and  minghd  hr  wine,  &c,inviteth  thefim- 
 pletocome,  and  cat  of  her  bread,  and  drinke  of  her  wine • 
 Verf.  5.  And  fo  Chrift  in  Song  5.  1.  faith,  Eat  0  my 
 friends,  drinke  yce,  drinke  abundantly,  0  beloved.  Thus 
 much  for  the  firft  favrur  of  Chrift  towards  his  Spoufe, 
 to  wit,  his  conveying  her  into  the  houfe  of  wine.  The 
 fecond  favour  manifefted  by  Chrift  to  his  Church  fol- 
 loweth. 
 
 And  his  banner  over  me  was  love. 
 
 The  fpreading  of  a  EannerDor  the  lifting  up  of  a  Stan- 
 dard, is  mentioned  in  7/4.49.22.  Eehold (faith  the  Lord) 
 I  will  lift  up  mine  hand  to  the  Gentiles,  and  ft  up  my  fan d- 
 ard  to the people ,8tc.  The  end  of  Gods  feting  up  his  ftan- 
 dard  here  is  noted  to  be  for  the  drawing  in  of  theGe»- 
 tiles^  which  banner  muft  needs  be  mean  t  of  the  difplay- 
 ingoftheGofpell.  And  Chrift layed open  intheGof- 
 pell  is  faid  to  ft and for  an  Enfigne  of  the  people,  and  to  him 
 fall  the  Gentiles  feeke,  I  fa.  11. 10.  And  he  fall  be  fit  an 
 Enfigne  for  the  Nations,  Verf.  1 2.  This  Banner  or  Enfign 
 hath  allufion  to  the  manner  of  Captaines,  who  by  tbeir 
 fettingup  of  their  Enfigne  doe  gather  their  Souldiers 
 together.  So  Chrift  the  Captaine  of  our  falvation, 
 doth  gather  and  draw  a  people  to  himfelfeby  the  fet- 
 ting  up  his  Standard  of  the  Gofpell,  and  by  difplaying 
 the  colours  of  bis  truth  .The  ftandard  of  his  word  of  lire 
 
 he 
 
Vcrf-4-  Solomons  %  291 
 
 helifts  upamong  his  people,  calling  them  by  thedif- 
 playofhis  banner  unto  himfelfc. 
 
 Secondly, the  difplayingof  a  Banner  fignifies  terrour 
 to  the  adverfaries,  and  viftory  to  the  Churchy  (heeis 
 fa  id  to  be  terrible  as  an  Army  with  Banners^  Cant.  6. 4. 10. 
 And  the  Church  in  figneof  viftory,  faith,  IVeewillfaout 
 joyfully  in  thy  Salvation \  and  in  the  name  of  our  Cjod  we  will 
 Jet  up  theEMMer^Vhl.io.  6.  The  Ifraelites  were  every 
 one  to  pitch  by  his  owne  Standard,  Numb.  2.  2.  Somuft 
 the  Saints  pitch  under  Chrifts  Standard  of  viftory  and 
 defence. 
 
 Hence  Note, 
 
 7 hat  Chrift  obtamcth  v?8<ry  over  all  his  enemies^  and  is  a 
 defence  to his owne people.  But  we  a  re  fart  her  told  where- 
 of this  Enfigne  was  made  and  fetup,  and  that  was  of  * 
 Love^  His  banner  over  me  was  Love.  Love^  here  is  meant 
 of  that  wherewith  Chrift  hath  loved  us,  1  John  4.  to  by 
 which  he  redeemed  his  Church,  Ephef.  5.  26.  This  love 
 is  the  Enfigne,  that  hedifplayesover  usfor  provoking 
 us  to  come  unto  him  5  yea,  all  his  feverall  loves  are  dis- 
 played in  his  glorious  Gofpell5  as  an  Enfigne  or  Banner 
 to  gather  together  unto  him  all  his  Saints. 
 Hence  Obferve, 
 
 That  all  the  Saints  and  chofen  of  (jod  aredrawne  unto 
 Chriji  by  his  love.  For  the  love  of  Chrift  is  the  Enfigne 
 fpread,  by  which  he  drawethall  his  Saints  unto  him  ; 
 and  none  are  drdwne,  but  thofe  onely  over  whom  the 
 fameEnfigne  is  difplayed.  Now  this  banner  is  fpread, 
 when  the  Gofpell  is  preached,  and  the  riches  of  Chair  - 
 love  laid  open,  whereby  the  faithfull  are  drawne  to 
 Chrift.  What  iove  is  like  to  his  jvbo  hath  given  h/mfelje 
 far  us D  when  we  tpere  his  Enemies  ?  FLoin .  5 .  //  ho  wajhed  us 
 m  lis  own*  bloody  Rev.  1 .   Here  then  is  the  principle  and 
 
 P  p  2  the 
 
2Q2  An  E  X  P:  0  S  IT  I  0  N    of         Chap.  2 
 
 orroundofall  ourobedience,  or  of  ourpraife,  and  that 
 fs  love,  which  love  is  wrought  in  our  hearts  by  the  dif- 
 playing  of  the  banner  of  Chrift's  love  over  us.    All  that 
 we  can  doe  is  nothing  if  there  be  not  this  principle  of 
 love  :   hence  fai.h  the  Apoftle,  The  love  oj  Chnfkcon- 
 ftraincth  #f,  2  Cpi;.  5. 14.   And  we  read  of  the  woman  in 
 the  Gofpell  which  wafhed  the  feet  of  th^Lord  with 
 tears,  and  wiped  them  with  the  hairs  of  her  head  ;  from 
 whence  proceeded  all  this  ?  Was  it  not  becaufe  uhee  lo- 
 ved much?    And  why  did  fhee  love  much?   Becaufe 
 (  faith  Chrift  )  Many  fins  were  forgiven  her.  Shee  had  felt 
 the  banner  of  his  love  fpread  over  her  in  forgiving  her 
 many  fins,  and  this  did  draw  her  to  love  him  exceed- 
 ingly.    The  Apoftle  doth  reckon  up  alFthe  fruits  of 
 Chrifts  fpreading  of  his  love  abroad  in  the  hearts  of  the 
 S  alhts,  fay  in  g,  /  i  e  rejoyce  in  tribulations  being  jitjiified  by 
 faith ^knowing  that  tribulation  bringeth patience patience  ex- 
 perien  ee,  experience  hope^  hope  mak,eth  not  afhamed^  becaufe 
 the  love  of  God  if  ficd  abroad  in  our  hearts^  by  the  holy  Ghofi 
 which  k  given  to  us0  Rom,  5.  3,  4^  5.  When  thefoul 
 comes  to  the  affurance  of  faith,  by  the  difplaying  of 
 Chrifts  banner  of  love  in  the  Gofpell,  then  neither  tri- 
 bulation, nor  anguifh,  perfecution  or  famine,  naked- 
 ncjTe,or  perillof  fword,  (hall  be  able  to  feparatethem 
 from  the  love  of  Chrift,  but,  they  (hall  be  more  then 
 Conquerours  through  him  that  10vesthem,as  the  A- 
 poftle  faith. 
 
 Hence  learn  what  is  the  chiefe  duty  of  the  Minifters 
 of  the  Gofpell,  namely,  to  fpread  before  men  the  Ban- 
 ner of  Chi i(Ys  love  $  yea,  to  publifh  and  lay  open  the 
 riches  of  his  love  to  mankind,  in  offering  himfelfejo  be 
 a  ranfomeforthe  fins  of  the  world,  to  draw  men  out  of 
 earnall  uiifery,  unto  a  moft  happy,  fpirituall,  and  blef- 
 
 fed 
 
Verf.  5.  Solomons  Song, 
 
 293 
 
 fed  condition.     Then  extoll  and  lift  up  theEnligneof 
 ChrifTs  love, and  difplay  the  banner  thereof  that  men 
 may  be  gathered  in  unto  it.      The  Minifters  of  the 
 Gofpell  fhould  fpend  their  whole  force  this  way,  that 
 men  maybe  drawne  to  Chrif r  3  who  will  feek  after  that 
 which  he  knows  not  of?  And  who  would  not  feeko 
 after  fome  precious  Jewell?  O  then  !  tell  people  where 
 this  Jewell,  thispearle,  this  treafureis,  that  they  may 
 feekc  after  it :  Difplay  the  Enfigne  of  Cfcrift's  good'- 
 neffe,  mercy,  grace,  and  love,  that  people  may  be  pro- 
 voked to  praifeCh rift,  andyeild  obedience  unto  him. 
 So  far  concerning  the  narration  of  ChrifVs  favours  , 
 now  tolloweth  the  Churches  requefr. 
 
 Verf.  5,  Stay  me  with  fl^gons^  comfort  me  with  dp* 
 pie  s:  for  I  am  fickle f love. 
 
 Here  we  have  a  wonderfull  effcCr.  of  thofe  former 
 things  which fheefpake of 5  fheeompared  Chriftunto 
 an  Appletree,  under  whofe  fhadow  fhe  tookedelight, 
 and  fat  downe,  and  his  fruit  was  pleafant  unto  her  pal- 
 late.  He  brought  her  into  thehoufeof  wine,  by  the 
 difplay  ing  over  her  the  banner  of  love.  Hence  it  is  her 
 heart  is  fo  much  taken  andravifhed  with  love  towards 
 him  againc,  thatfhee  islove-fick,  and  ready  to  fwoon 
 theiewith,  andcryeth  out  to  have  them  ftay  her  up 
 with  Flagons  ^nd  to  comfort  her  with  Apples. 
 In  the  words  we  have, 
 Firft,a  requeftof  the  Churchy  and  thisistwo-foldt'$ 
 (hee  faith, 
 
 I.  Stay  me  with  flagons. 
 7.  Comfort  me  with  apples. 
 Secondly,  we  have  the  Churches  reafonof  her  ear- 
 ned requcft,in  thefe  words,  For  lamficl^oflove. 
 
 The 
 
1<n, 
 tavit 
 
 294  An  E  X  P  0  S  I  T  I  0  N  of        Chap.  2 
 
 The  thing  fheefo  much  requefteth  is  fpiritu.illfu- 
 ftentation  and  fttt;ngth,compared  with  flagons  of  w  Lie, 
 and  the  favour  of  Applc5e  Sothatlooke  how  comfor- 
 table wine  is  to  the  heart,  and  the  favour  of  pleafant 
 apples  to  the  fenfei  fuch,  and  much  more  is  the  fenfe 
 and  fweeti:efle  cfChrifts  graces  to  his  Church. 
 
 Stay  me  with  ft  igons^  8tc. 
 
 "glB  Stay)  or fujtaittcjlrettgthctt,  prop,- or  upholdye  me.  The 
 imfxAt  fiinilitudeisdravvnefFomhence?  when  a  Virgin  is  be- 
 jjtijjddl  trothed,  and  through  the  vehemency  of  her  love  to- 
 '  uftcn-  wards  her  beloved,  is  lick  and  fwooneth.  So  here,  the 
 Church  having  tafted  the  fweetnefle  of  thofe  Apples, 
 and  of  that  heavenly  wine,  hath  fuchadefireofChrift, 
 that  makes  her  breake  forth  into  this  patheticall  excla- 
 mation, or  fuddaine  outcry,  Stay  me  with  flagons,  8cc. 
 
 But  unto  whom  doth  fhee  cry  out  forthefe  flagons, 
 and  for  thefefweet  Apples?  She  feemeth  nottodireft 
 her  words  nntoChriO,  for  (lie  fpeaketh  in  the  Plural! 
 number,  and  not  unto  one  fingle  perfon,  faying,  Stay 
 ct  upholdye  vie.  Moft  thinke  that  fliee  fpeaketh  unto 
 the  MiniftersofChrift,  and  other  Chriftians,  that  they 
 might  uphold  and  ftayher,  applying  the  comfortable 
 doftrines  of  the  promifes  of  the  Gofpell  unto  her  heart 
 and  conicience,  becaufe  of  her  owne  infirmities,  and 
 the  want  of  the  feeling  of  Chrifts  love  and  graces.  For 
 fpiritually  we  are  fuftainedandftrengthned  by  words 
 and  promifes  of  Chrift,  thefe  comfort  the  heart,  thefe 
 quicken  the  fpirit,  thefe  ftrengthen  theweakefaith,  as 
 the  Apoftle  James  faith,  re  yee  patient^  ftrengthen  your 
 hearts^  for  the  cotnmittg  of  the  Lord  draweth  nigh.  Jam.  5. 8. 
 /nd  faith  ?W,  I  long  to  fee  you,  that  I  may  impart  un'oyou 
 we  Jpintnall  gift}  to  the  end  yon  might  be  eftabl  jlxd  or 
 
 flrengihned. 
 
Verf.s*  So'lomons^,  2^5 
 
 firengthned,  Rom.  1.  11.     Now  then  the  Church  cal- 
 led unto  thofe  into  whofe  hands  Chiift  hath  com- 
 mitted theft  treafures  to  deliver  unto  her,  towit,  thofe 
 faithfull  Servants,  the  Apoftlesand  Prophets,  and  all 
 holy  teacher?,  for  by  the  miniftry  of  thefe  the  Lord 
 hath  delivered  unto  his  Church  all  thofe  heavenly  my- 
 fteries  of  Salvation  5  and  fo  the  Apoftle  fpeak*,  Ihit 
 which  T  have  received  of  the  Lord  (faith  he)  I  aljo  h.ivc 
 delivered  unto  )oa  9 1  Cor.  11.  23.  And  thus  the  Apoftles 
 were  (aid  to  Confirm*  (or  eflabhflf)  the  fads  of  the  Difti-       '- 
 ple^/i&s  14.  21.22.  Now  the  Church  doth  dire&hcr 
 Speech  unto  them,  not  asunto the  Authors,  butasun- 
 to  the  minifters  of  thofe  things :  for  fhee  knoweththat 
 they  be  wholly  and  altogether  in  Chrift.     They  are 
 but  as  Stewards  at:d  difpenfors  of  the  myjieries  of  God^  \ 
 Cor.  4.  1. 
 
 Hence  Obferve, 
 That  chrift  tins  in  dijlrejfe  dtjir:  to  be  cow  for  ted  of  0- 
 thers. 
 
 Many  times  when  we  are  not  able  to  apply  the  pro- 
 mifes  of  comfort  unto  our  felves,  yet  others  may  fo  ap- 
 ply them,  that  we  may  be  comforted.  The  Church 
 addeth. 
 
 With  fl.igons. 
 
 By  Flagons  no  doubt  (he  meaneth  by  the  figure  Meto- 
 nimie,  the  thing  containing,  for  the  thing  contained  : 
 to  wit, the  ;£/>/£  in  thofeFbgon^  which  mud  needsbe 
 meant  of  the  w:neof  confoluion,  and  of  grace  and  fa- 
 vour. So  the  cup  b  pu  for  the  vvinetherein,  Lul\.7i. 
 20.  Nowby  Flagon  is  ^eantof  the  iiftribution  of  all 
 good  things  in  the  Banquet  of  this  Gofpell  of  Chrift. 
 When  Duvid  had  brought  the  Arke  of  Cod  unto  his 
 
 place, 
 
Mont. 
 
 296  An  E  X  P  0  S  IT  I  0  N  of         Chap.  2. 
 
 place ,  and  had  Offered  Burnt-offrings  and  Peace- 
 offrings,  and  blefied  the  people,  He  dealt  to  every  one  of 
 jfrael,  both  man  and  woman,  to  every  one  a  loafe  of  bread 
 and  a  goodpiec  offtefi,anda  Flagon,  1  Chron.  16.  i3  2,  3. 
 Meaning  a  Flagon  of  wine.     And  there  is  mentioned, 
 in  Hof  3.  t.  ilagons  of  grapes.   That  is,  of  wine  made  of 
 Grapes. 
 •r^fcO      Arius  Montanu*  turnes  the  Hebrew  according  to  the 
 Pi        Letter  thus,   "Underprop  me  in  the  Flagons:  and  fo  the 
 fnlatem?  next  words,  Comfort  me  in  the  Apples,  that  is,  amidft  the 
 Arius        Flagons, and  amidft  the  fruit :  for  the  Text  hath  not 
 the  particle  (Eth)  with,  but  the  letter  Beth,  which  figni- 
 fieth  in,  among,  (boner  then  With.  And  you  may  take 
 the  fenfe  this,  :  s  if  the  Church  fhould  fay ;  O  my  wel- 
 beloved,vouchfafe  that  thy  Minifters,  towit,  thy  Pro- 
 phets, Evangelifts,  Apoftles,  Teachers,  e5v.  may  apply 
 unto  me  with  all  care  anddilligence,  all  the  cordiall 
 promifeSoftheGorpell :  thefe  are  the  full  flaggonsof 
 that  fpirkuallwine  which  onely  can  cheare  and  com- 
 fort tne,  who  am  ready  to  faint  and  fwoon  amidft  this 
 divine  Banquet:  my  fenfes  being  weake  to  fuftaine  the 
 ftrong  odour  of  thy  graces,  unleife  fuftained  by  fome 
 fprituall   affiftat.ce  from  them  that  are  able,  fweetly 
 and  comfortably  to  apply  the  promifesof  the  Cofpell 
 
 unto  me. 
 
 Hence,  Obferve, 
 
 1  hat  the  promifcs of  the  Gefpellyald  mofl  comfort  unto 
 the  Saints  when  they  are  fweetly  applied  unto  them. 
 
 The  Church  here  defires  to  be  fuftained  with  fla- 
 gons of  the  wine  of  Chrifts  grace  and  confolation  di- 
 ftributed  unto  her  foule.  It  is  the  explication  of 
 Chrifts  excellency  and  riches,  and  the  applying  of 
 thcmtothe  hearts  of  the  Saints,  that  brings  comfort, 
 
 peace. 
 
Verf.5-  Solomons^.  iy-/ 
 
 peace,  joy-unfpcakeable,  and  fullof  glorie.  Hence  it 
 is,  that  the  Apoftlc  faith,  Vnto  me,  who  am  kjjc  then  all 
 the  Saints,  is  this  gract  given^  that  Ijhonld  preach  among  the 
 Gentiles,  the  unfpe  alible  riches  ofChnfl  ^  and  make  lyiown 
 unto  all  met?,  what  is  the  fellowfj/p  of  the  myfierie,  which 
 from  the  be  ginning  of  the  world  hath  been  hid  in  God,  who 
 created  all  things  by  Jefn*  Chriji^  ta  the  intent  that  now 
 untoTrincipalities  and  powers  in  heavenly  placet  might  be 
 madefnonnby  the  Church  J  he  man  i fold  wijdom  of  God,  Pp. 
 3.  8,9,10.  The  Apoftledoth  teftifie,  that  he  was  to 
 difplay  and  reveale  the  hidden  my  fteries  of  Chrift  un- 
 to the  Gentiles  \  by  which  meanes,  principalities  and 
 powers,  to  wit,  the  Angels,  whoarevery  defirous  to 
 looke  into,  and  contemplate  the  manifold  wifedome 
 of  God,  and  the  difpenfing  of  gifts  and  graces  in  Chrift 
 to  the  Saints:  even  thefe  Angels  might  have  a  new 
 proofe  of  the  wifedome  of  God,  by  the  preaching 
 of  the  Gofpell. 
 
 Thus  for  the  firft  requeft  of  the  Church. 
 ;  The  fecond  followeth. 
 
 Comfort  me  with  Apples. 
 
 Theoriginall#rf/W,  fignifieth  properly  to  fpread 
 abroad  as  a- bed  to  lye  on,  fo  it  is  ufed  by  Job  when  he 
 faith,  I  have  made  my  bed  in  the  darkpcjje  Job.  17.  1  ?, 
 that  is,  I  have  fpread  or  prepared  my  bed  3  wee  may 
 read  it^fpread  me  a  couch,  boljier  me  up,  or, ftrow  me  a  bed. 
 It  was  their  manner  then,  to  ftrow  their  beds  with 
 ruarbes,  or  to  ftuffe  andbolfter  them  up.  Now  the 
 Church  meaneih  the  fame  thing  by  thefe  Apples  laid 
 as  it  were  umici  her  3  as  in  the  former  word*,  by  the 
 flagons,  for  they  ufed  beds  at  banquets  and  fiwfik  W- 
 
 SL  q  mo 
 
298  An  EX  POSITION  of         Chap.  2  ■ 
 
 mos  6.4 -Or,  itfignifieth  her  falling  into  a  fvvoone. 
 and  then  fhee  alludeth  to  the  cuftome  of  men,  who 
 when  others  are  fwooning  or  fainting,  are  wont  to 
 put  ftrongfmelling  things  into  their  noftrels  :  fo  the 
 Church  meaneth,  that  for  her  comfort  and  refrefhing 
 and  reftoring  her  againe,  as  it  were  from  death  to  life3 
 fhe  would  have  the  fweet  fmelling  Aples,  to  wit' 
 the  comfortable  doftrine*,  and  fruits  of  Chrift,  that 
 are  brought  out  of  Chrifts  treafury,  both  held  and 
 applyed  to  her,  that  by  that  meanes  fhe  may  be 
 recovered. 
 
 Hence,  Obferve. 
 
 lhat  the  only  meanes  to  recover  and  refrefl)  a  foule^  that 
 *   is  ready  to  faint  tor  want  of  the  f telling  ofChrifis  love,, 
 
 is  to  apply  the  fweet  promifes  and  confolation  s  of  the 
 
 Gof pell  unto  it. 
 
 For  here  the  Church  being  inflamed  with  the  love 
 of  Chrift,  that  fhe  s  ready  to  fwoone  and  faint  in  the 
 middeft  of  the  banquet,  as  it  were  tor  longing  after 
 her  beloved,  crying  out  with  patheticall  exclamation, 
 Staj  me  with  flagons^  comfort  me  with  apples.  The 
 Church  having  requefted  fome  aid  and  help,  fhee 
 rendreth  a  reafon,  and  declareth  what  is  ier  xlir 
 ftemper. 
 
 For  Iamjicl^oflove. 
 
 n(jn         Here  wee  havethe  reafon  of  the  Churches  ficknefle, 
 
 Agitmh  enlarged  from  the  caufe  thereof, namely, love  j  (he  was 
 
 irfmui     jn  Janguifhing  with  defire  to  enjoy  the  comforts  of 
 
 her  beloved.  The  word  cholah^  fignifies  fick&effe  or 
 
 weakneffe  \  fo  by  this  fpeech  may  be  meant  heir  want  of 
 
 feeling  and  enjoying  the  prefence  ^and  comforts  of 
 
 Chri^ 
 
Verf. 5.  Solomons  Song.  299 
 
 Chrift,forfuch  is  the  condition  of  the  Church  often. 
 Now  love  is  one  of  the  ftrongeft  affe&ions,  and  there- 
 fore the  (ickneffearifing  from  it5  muft  needs  be  very 
 fore-  as  may  be  fecnein  the  example  of  Ammon^  who 
 was  fickof  love  for  Ms  Sifter  Tamar0  28am  ,13.  j3  2, 
 &c.  now  this  (lckneilc  growing  from  love,let  us  confi- 
 der  what  love  is. 
 
 It  is  an  affection  or  motion  whereby  the  will  is  in- 
 clined^ with  defire  of  fome  good  thing,  with  a  ftrong 
 defire  after  the  fruition  of  that  good,  which  is  pro- 
 pounded to  the  foule.  The  caufe  then  by  which  the 
 heart  is  ftirred,  is  the  goodnefte  of  fome  object  pro- 
 pounded to  the  fenfe,  and  by  the  fenfe  propounded 
 tothegheart.  Now  then  wee  may  underftand  the 
 caufe  of  this  ficknefle  to  be  either. 
 
 Firfr,  The  fence  and  feeling  of  Gods  wrath  due  to 
 her  for  finnes,  and  the  curfe  of  the  Law,  according  to 
 that  in  Vfal.  90.  8.  where  the  Pfalmift  faith, Thou  haft 
 fet  our  iniquities  before  thee^  our  fecret  finnes  in  the  light  of 
 thy  countenance.    Whereupon  it  is  faid,  The  Inhabitant 
 Jhallnotfay  lam  fic&   the  people  that  dwell  therein  Jlj all 
 be  forgiven  their  micjuitie^  if  a.  33 .  24.   when  their  finns 
 were  forgiven,  their  ficknefle  was  healed. 
 Hence,  Obferve. 
 That  the  apprehension  ofvoratb  due  for fn^  canfeth felines 
 
 in  the  foule. 
 Chrifttelsus,  Ih&t  the  whole  need  not  the  Vhyftian^ 
 but  they  that  are  fich,^  Matth.  9.  12.  Sin-fick  finners 
 will  enquire  and  fecke  the  Phyfitian  ot  foules.  The 
 fenfe  otmiferie  is  the  prmium  mobile^  the  firft  mover, 
 that  fets  the  foule  in  fainting  and  longing  after  Chrift, 
 for  when  the  foule  firdes  ir  felfe  in  darknefle  without 
 light,  lying  under  the  guilt  of  finne,  and  not  able 
 
 Q_q    2  to 
 
5CC  An  EX?  CS  I TJ  0  N  of  Chap.2 
 
 to.  deliver  it  felfe,  this  cannot  but  make  it  looke  out 
 for  it  felfe,  and  fceke  with  great  importance  for  a  Savi- 
 our. The  Dove  could  find  no  reft  for  the  foale  of  her 
 foot,  till  (he  returned  into  the  Arke.  The  Saints  are 
 very  impatient  of  Chrifts  abfence$  for  he  may  with- 
 draw himfelfe  for  a  whileyhe  may  withdraw  his  light 
 and  comfort  from  the  foule,  though  he  take  not  away 
 his  love,  yet  he  may  fufpendthe  Adrs  of  his  love,  he 
 may  fecme  to  fi owne,  he  may  fo  abfcond  and  ec- 
 clipfehis  love5  that  the  foule  for  a  time  lofethfenfe 
 and  feeles  not  ks owne  happineiTe.  Now  when  it  is 
 thus,Chiift  feemes  to  be  gone,  the  comfort  and  aflli- 
 rance  oi  his  love  is  gone,  joy  and  light  is  gone.  O  !  how 
 dejcfted,  how  difconfolate  is  the  foule  then  !  It  is  a 
 pevfcft  hyeroglyphick'or  refemblance  of  A  wounded 
 fyirit,  as  Solomon  cats  /t,  when  the  foule  is  full  of  per- 
 plexities and  feares,  and  can  fee  no  comfort  3  then  it 
 mud  returne  to  Chrift,  as  to  its  ftrong  hold,  there 
 is  my  ftay,  there  is  my  comfort,  there  I  (hall 
 finde  reliefe  and  refrefhment,  or  elfe  no  where. 
 Or  elfe. 
 
 Secondly,  Wee  may  take  the  caufe  of  the  Chur- 
 ches ficknefte  the  objeft,  to  wit,  the  fight:  of  Chrifts 
 loves,  difplayed  by  his  banner,  and  by  tafting  of  his 
 banquet,  even  all  the  varietieof  his  fweet  graces  .*  now 
 becaufeher  minde  (which  is  the  eye  of  the  foule  ) 
 could  not  fuftaine  the  glittering  fhine  of  his  love,  no 
 morethenjfai  could  (hut  up  the  Sea  with  doores,  Job 
 38.8.  oxAgtir  clofeupthewindsinhisfift,  Trov.  30. 
 4 .  hereupon  Ihe  is  as  one  in  a  Syncope  or  fit  of  fwoo- 
 ning,  being  overcome  with  the  bright  and  glorious 
 beanv,  of  his  love  $  as  it  was  faidofthe  Qucene  oi  She- 
 h*.,  (according  to   Hiftorians)  who  had  no  Spirit 
 
 left 
 
Verf.  5 .  S  o'l  omoNS  Song.  oC  j 
 
 left  in  her,  becaufe  (he  was  aftoniflied  at  So'omons  glo- 
 rie3  riches,  wifedom,  and  the  like:  So  here  the  Church 
 having  both  fights  and  tads  of  Chrift  love  and  fwect- 
 nefle,  is  as  it  were  overcome  with  it. 
 
 Hence,  Obferve. 
 
 That  the  fulnejje'ofchrifts  lov:to  his  Saint  ^  doth  as  it 
 were^  tranfport  and  overcome  them. 
 
 The  Church  had  been  in  the  houfe  of  wine  bai- 
 quetting  with  Chrift,  and  under  the  difplaying  o£ 
 the  banner  of  his  love,  upon  which  (he  cryeth  out  / 
 amjicl{_oflov:,\  am  overwhelmed  and  overcome  with 
 his  fweetneiie.  hereupon ^  her  heart  was  fo  much 
 ravilhed  with  love,  that  (he  is  love-fick,  and  ready  to 
 fwoon  therewith.  Or, 
 
 Thirdly,  Wee  may  take  her  ficknefleto  be  her  e*. 
 ceeding  love  towards  Chrift,  that  her  heart  is  fo  ra- 
 viihed  with  love  towards  him,  that  (lie  is  fick.  Lova 
 hath  a  ftrongappetition  of  peculiarity,  or  private  inT 
 tereft  in  the  thing  beloved  .•  Here  is  a  marvellous  paf. 
 (ion  oflove  in  the  Church  towards  Chrift  .-  Now  ac- 
 cording to  this  interpretation,  the  fimilitude  is  dra  wa 
 from  hence,  when  a  Virgine  is  betrothed,  and  throuo^ 
 the  vehemencie  of  her  love  towards  her  Spoufe  is 
 fick,  andfwooneth;,  a  greater  or  a  more  vehement- 
 love  cannot  be. 
 
 Hence,  Obferve. 
 That  the  Saints  love  to  Cfcjl,  is  vehement  andftrong. '     J 
 
 Here  the  Church  is  fo  taken  and  ravilhed  with  love 
 towards  Chrift,  that  (he  is  love-fick,  and  ready  to 
 fwoone,  a*d  with  a  pathcticull  exclamation  c/eth 
 out,  as  one  that  is  ready  to  depart  and  dye,  (he  defi- 
 
 reth 
 
§02  An  E  XP  0  S  IT  I  OW  of        Chap.  2 
 
 reth  to  be  refrefhed  with  the  fweet  water  of  life,  d'ftri- 
 butedunto  her  in  flagons,  and  the  fweet  ftrielling  A- 
 ples  fetch  out  of  Chrifts  treafury,  and  both  held  and 
 applyedtoher,thatby  that meanes {he  might  be,  as  it 
 were  recovered  of  her  fickneffe.    The  faithfull  foule 
 tafting  the  fweetnes  of  thofe  A  pies,  &  of  that  heaven- 
 ly  wine,  hath  fuch  a  defire  of  Chrift,  as  that  fhe  cannot 
 by  anymeanesbe  fatisfied  without  the  enjoyment  of 
 him.tkre  then  is  a  fick  neffe,  but  not  to  death,but  unto 
 life  and  fatisfa&ion.  Chrift  himfelfe  pronounceth  fuch 
 file£ed0  that  doe  hunger  and  thirji  after  r  i  ght  eon f neffe,  for 
 (faith  he )   they  Jhallbc  filled,  Matth.  5.6.  The  fweet- 
 neffe  of  thefe  Apples  which  (lie  tafted,  and  of  that  pre- 
 cious wine,  brought  her  into  this  paffion  :  yet  her  ap- 
 petite and  defire  ofthem,  is  not  any  thing  at  all  dimi- 
 nifhed,  but  fhe  defireth  to  be  more  refrefhed  and  com- 
 forted with  thofe  flagons  of  wine,  and  to  have  ap- 
 ply ed  unto  her  felf  thofe  fweet  apples  of  Chrift.  When 
 Chrift  doth  firft  lead  a  foule  into  his  Wine-Cellar, 
 and  doth  refrefh  it  at  the  heavenly  banquet  of  heaven- 
 ly  delights  and  comfortsa  he  doth  not  diftribute  out  a 
 full  meafure  of  his  fpirit  and  grace,  but  as  it  were  fome 
 tafts,or  fmall  drops  of tbem,  which  the  Apoftle  cals 
 ihefirjl  fruits  of  the  Spirit,  Rom*  8.  23.  And  The  ear- 
 tie  ft  of  the  Spirit,   Ephef   1.    Now  by  thefe  drops 
 the  Saints  are  fo  taken  and  ravifhed,  with  the  wonder- 
 full  fvveetneffe  there  is  in  thofe  heavenly  things,  that 
 they  ate  infatiable  in  their  defire  after  a  more  plentifull 
 meafure  of  them.     Thus  for  the  Churches  requeft, 
 with  the  reafon  thereof.  Now  followeth  the  fruit  or 
 effect  of  her  requeft. 
 
 Verf. 
 
Verf.  6.  Solomons  Song.  303 
 
 Vcrf.  6.  His  left  havdxundtr  my  headend  his  right 
 hand  doth  imbrace  me. 
 
 Inthelaft  Verfe  we  had  the  Churches  difeafe  de- 
 fciibed,  here  we  have  the  remedy.    Shee  called  out  to 
 tjie  Minifters  ot  Chrift  to  help  her  in  the  former  verfe, 
 but  it  appears  here  that  it  is  onely  Chrift  that  can  ap- 
 ply cure:  Indeed  they  be  inftruments,  and  no  more, 
 for /W  may  plant,  and  Apol/o  may  water,  but  it  isG^d 
 that  can  giveincreafc,  1  Cor.  3.  6.    Tt  is  Chrift  himf.-lfe 
 that  is  able  tofupport  his  Church  by  his  divine  po- 
 wer.    Hence  it  is  the  Church  addeth  to  her  former 
 Speech,  faying,  Hts  left  hand  is  under  my  head,  and  his 
 ri^ht  hand  dothimlrr  ace  me.  So  that  though  (hee  had  cal- 
 led unto  others  for  help,yet  here  (heconfefleth  that  all 
 the  efficacie  is  from  Chrift  himfelfe,  declaring,  that  he 
 doth  ftay  her  up  with  both  his  hands. 
 
 In  thefe  words,  obferve,  The  Churches  declaration 
 of  Chrifts  exceeding  loue  towards  her  :  and  this  love 
 of  Chrift  nppeareth  in  one  generall  aft  of  favour, 
 namely,  his  fweet  embracing  her,  which  embrace- 
 ments  muft  needs  argue  love  and  favour. 
 
 In  Chrifts  embracement  of  his  Church,  wee  have 
 two  particulars. 
 
 Firft,in  his  left  hand  conveighed  under  her  head. 
 Secondly;  in  his  right  hand,  ami  ibly  embracing  her. 
 
 His  left  h and \  &c. 
 
 Some  underfhmd  it,  prayer- wife.  Let  it  be  under  my 
 head :  and  then  the  Church  prayeth  unto  Chrift,  for 
 fupp.ly  of  ftreogth  and  fuftentation*  and  that  he  would 
 
 comfort 
 
3CJ.  AnEXVOSlTlONof        Chap.  2 
 
 comfort  her  heart  by  his  word  and  Spirit,  as  a  lovinor 
 
 Husband  doth  his  wife  in  her  forrovv  and  fickneffe  for 
 
 fothe  Apoftletelsus,  That  Chrift  nouriflxth  his  Church 
 
 tybefi  5-  29-  Seeing  thefe  things  are  fpirituall,  what 
 
 aiay  bemeamby  the  left  and  right  hand}  for  the  refo- 
 
 lution  of  this  myftery,  wee  cannot  bring  in  that  of 
 
 Chrifts  right  and  left  hand,  fpoken  of  in  Matth.   25, 
 
 becaufethe  left  hand  is  turned  to  the  wicked:  but 
 
 both  hands  here  doe  uphold  the  Church.  Some  u«n- 
 
 derfhnd  by  the  left  hand  of  Chrift  his  man-hood^  and 
 
 by  hi$  right  hand,  his  <]cd-head.  But  I  underftand  it 
 
 here  of  whole  Chrift  embracing  of  her,  with  both 
 
 hands  as  it  were,  both  his  God  head  and  man-hood 
 
 his  life,  death5  refurreftion,  and  afcenfion,  even  all 
 
 thatjji*  Chrifts,  is  imploycd  for  the  good  and  comfort 
 
 of  his  people. 
 
 The  forme  of  fpeech  may  alfo  feeme  to  allude  to 
 their  feafts,  when  they  lay  on  the  ground,  fo  that  if 
 any  fainted,  they  put  one  hand  under  them  to  lift  them 
 up,  and  gave  them  fome  comfortable  potion  with  the 
 other.  In  like  manner,  Chrift  doth  not  leave  his 
 Church  in  her  forrow  and fickne(Te,but  imbraceth  her 
 with  his  owne  hands,  in  the  manifeftation  of  all  love, 
 and  mercy,  and  keepeth"  her  fafe  from  evill.  Now  if 
 wee  take  the  words  for  a  narration,  then  the  comfort 
 of  Chrifts  goodnefle  and  mercy  is  fet  forth  in  the  re- 
 freshing his  people  by  his  word  and  fpirit.  But  if  wee 
 take  them  prayer- wife,  Let  him  embrace  m?  &c. 
 then  they  hold  forth  the  faith  and  thankfulneffe 
 of  the  Church,  becaufe  (hee  feeth  Chrift  prefent, 
 admini  firing  cemfoxt  to  her,  even  in  a  fainting 
 condition. 
 
 Hence 
 
Verf. 6.  Solomons  Sang.  3 ^5 
 
 Hence  Obferve,  Firft,' 
 
 That  it  is  in  Chrtfts  fover  alone  to  fupport  and  comfort 
 his  Churchy  by  the  minijlry  of  his  Spirit, 
 
 It  is  not  in  Paul  that  planteth,  nor  in  Apollo  that  vva- 
 ters,butin  Chrift,that  giveth  the  increafe3  1  Cor.  5. 
 6*  therefore  though  fhe  had  called  to  others  for 
 help,  yet  here  (he  acknowledged  all  the  efficacie  to 
 be  from  Chrift,  he  doth  ftay  her  up  with  both  his 
 hands,  when  {he    is  ready  to  faint. 
 
 Secondly,   note. 
 
 That  it  is  a  marvellous  comfortable  thing  unto  the 
 Churchy  to  fee  Chrift  prefentrntb  ber>  by  his  fpirituall  pow- 
 er and  grace. 
 
 His  left  band  is  under  my  bead,  as  a  Pillow  for  me  to 
 berefrefhedon,  when  byreafon  of  finne  the  whole 
 heart  is  faint,  and  the  head  is  fick,  then  Chrift  doth 
 comfort  the  poore  affli&ed  confidences,  in  the  for- 
 givenefleof  finnes,  by  the  applying  his  owne  righte- 
 oufneffe,andtheconfolationsofthe  fpirit  ;  So  that 
 the  Saints  can  fay  with  David 9  when  my  fie/fj 
 and  heart  faileth ,  god  is  the  %jcke  of  my  heart  far 
 tver. 
 
 R  t  VERS. 
 
3o5  An  EXPOSITION  of       Chap.  2 
 
 Vers,    7,  8,  9. 
 
 I  charge  you,0  ye  Daughters  of  Jerufalem,  by  the  Roes,  and 
 
 by  the  Hindes  of  the  Field jhat  yeejiirre  not  up,  nor  awa\ 
 
 my  love  till  he  pleafe. 
 ihe  voice  of  my  beloved  5  behold  I  he  cow  met  h  leaping  upon 
 
 the  mountains,  s  kipping  u$on  the  hi  Is. 
 My  beloved  is  like  a  Roe,  or  a  young  Hart,  behold  !  hefimdeih 
 
 behwd  our  re  all,  he  looketh  forth  at  the  Window,  fkcwlng 
 
 himfelfe  through  the  Lattejje. 
 
 IN  the  former  part  of  this  Chapter,  wee  have  feene 
 how  Chrift  calling  himfelfe  a  Rofe  and  a  LiIieD  gi- 
 veth  us  to  undcrftand^that  in  him  is  the  Fountaine  of 
 all  grace,  and  the  fulnefle  and  perfe&ion  of  all  fweet 
 ana  heavenly  treafures.  Alio,  that  from  his  fweetnefle 
 andbcautie,  his  Church  is  made  fofweet  and  comely 
 that  fheexcelkth  all  other  Daughters,  as  farreasthe 
 pure  white  Lilie  doth  the  Thornes.  Then  fhe  fetteth 
 forth  the  praife  of  her  well  beloved,  by  a  like  coropm- 
 fon;  nameiy,  that  as  the  Apple-tree  excelleth  the 
 trees  of  the  lorreft :  fo  doth  he  excell  the  Sonnes. 
 
 And  further  fhe  declareth,  that  by  the  comforta- 
 ble fhadow,  and  fruit  of  this  tree,  (he  being  led  into 
 thehou(eofwine:>{heismade  partaker  of  all  heaven- 
 ly bit  flings  in  him,  and  by  the  feeling  of  his  love,  fhe 
 is  fick  of  love  towards  him,  calling  for  a  further  fup- 
 ply  of  grace,  and  is  embraced,  comforted,  and  fuppor- 
 tedbyChtift.  All  which  is  contained  in  the  firft  fix 
 verfes  of  this  Chapter, 
 
 Now 
 
Verf.  7.  Solomons  Song.  307 
 
 Now  to  proceed. In  thefe  three  Verfes  we  have. 
 
 Firft,  A  drift  charge  given,  that  this  peace  (he  en- 
 joyed,may  not  be  interrupted,verfe  7. 
 
 Secondly,  A  Declaration  of  Meffiabs  comming,  to- 
 gether with  the  difcoveiy  thereof,  verfes,  8,  9. 
 
 Firft,  Wee  have  a  vehement  charge  given  to  all 
 the  Members  of  the  Church,  /  charge  y;u  Oye  Daugh- 
 ters of ]erultkm,$LC. 
 
 Secondly,  The  manner  of  the  charge,  By  the  Rots 
 end  Hir<dt$  of  thee  Fed*. 
 
 Thirdly,  The  matter  ofthecharge3  That  yet  flirrc 
 not^  nor  awake  my  love. 
 
 Fourthly,  The  duration  or  continuance  of  the 
 charge,  unttllberleafe. 
 
 Here  ariftthfome  difficulties  to  finde  out  whether 
 it  be  Chrift  or  his  Church  that  giveth  this  charge^  by 
 fomeo  f  our  Englifh  tranflations,  it  feemes  ^to  be 
 Chrift,  becauleit  is  read,  That  you  awake  not  my  love 
 unttllfbepleafei  for  if  it  were  the  Church,  flie  fhould 
 (ay,  That  you  awake  not  rny  love  unt ill  he  pleafe.  But  it 
 is  not  very  eafily  difcufled  by  the  Hebrew  text.*  for 
 the  word  Ababbab,  love,  is  feminine'  :  3nd  if  the 
 Church  call  Chrift  her  love,  the  confl|u#ion  is  with 
 averbeof  the  feminine  gender.  Some  doe  expound 
 this  charge  to  be  Chrifts,  which  he  fhould  give  unco 
 the  falfe  Brethren,  and  falfe  Churches,  fuch  as  were 
 degenerate  AflTemblies  of  Idolaters,  that  they  doe 
 notmoleft  thatfweet  peace  and  reft  of  the  Church 
 which  fhe  had  obtained  in  him.  But  Irarher  rake  it,ro 
 be  the  charge  of  tfcc  Church,not  to  her  falfe  Sifter^uc 
 
 R  r  a  unto 
 
308  An  EX  V  0  S  IT  ION  of        Chap.  2. 
 
 unto  her  companions,  that  they  doe  not  by  any  mif- 
 carriage  or  rude  behaviour  of  theirs,  caufe  Chrift  to 
 withdraw  himfelfe,  or  to  hide  or  eccliple  his  love.  . 
 
 The  reafons  of  this  interpretation  are, 
 
 Fiiftj  The  criginall  will  indifferently  beare  ei- 
 ther. 
 
 Secondly,  She  had  authority  to  command,  as 
 fhee  cioth  in  verfe  ;j.  faying,  Take  us  the  Fox* 
 #;,  &c. 
 
 Thirdly,  The  words  preceding,  and  following  af- 
 ter, are  the  words  of  the  Church. 
 
 Fourthly,  She  doth  apply  the  words  unto  the 
 Daughters  of  Jewfalem,  her  fellow  friends,  unto 
 whom  fhee  often  fpeaketh,  as  in  Chap,  i.   verf.  y. 
 
 Let  us^  npvV  delcencL  downe  unto  the  words  in 
 pamcular. 
 
 1  charge you^  &c. 
 
 yn®  ^^e  Hebrew  word  here  tranflated,  /  charge,  fig- 
 septem,  nifieth  to /mare*  or  to  adjure^  or  earneftly  to  charge^ 
 indent-  ^Cm  \t  h^h  aif0  the  lignification  of  feven,  which  is  a 
 y~py  myfticall  number,  Gtn.t.  3.  and  tome give  the  rea- 
 }iifanv0  'on  of  it  to  be  this,  becauie  an  oath  is  confirmed  by 
 cJnjSL  ftv***  ^at  is  hf  many  witneffes.  The  word  alfo  fig- 
 tiofmjftre,  nifieth  to  fatisne,becaufe  he  to  whom  we  fweare  muft 
 fJtulatHs  be  contented.  An  adjuration  is  neere  of  kinde  to  a 
 fiuu.  curfe,  andfometimesoneisput  for  an  other,  as  ap- 
 pears in  Gen.  24.  8.  Jojb.  6.  26.  Hence  it  fheweth 
 the  weightineflfc  of  this  fpeech* 
 
 Hence 
 
y^C^T  Solomons  Song.  309 
 
 Hence  Obferve. 
 
 That  the  Saints  are  very  prious  in  the  things  tf 
 Chrifl. 
 
 Here  the  Church  layes  fuch  a  weighty  and  ftrift 
 charge  on  the  Daughters  of  Jerufalem.  True,  good, 
 gracious,  and  heavenly  impreffions  upon  the 
 heart,  will  be  very  Orong  and  vehement  in  exp<  fli  w$, 
 as  here  the  Churches  are3  faying,  iefw^eyou^  &c 
 Now  followeth  the  parties  thus  charged. 
 
 O  ye  Daughters  ef  zferuf a/em. 
 
 By  thefe  Daughters,  noqueftion,  fhe  rreaneth  fiich 
 as  wi(hed  well  to  the  Church,  and  had  fomewhat  to  do 
 therein,  fuch  as  were  the  feverall  Members  of  her. 
 But  though  thefe  Members  are  exprefTed  by  the 
 daughters  of  Jirufalem^  yet  fo,  as  thereby  is  compre- 
 hended all  the  faithful,  wherefoever  difperfed.  Hence 
 itisfaid,  that  the  Law  (ball  go  forth  ofZi**,  and  the 
 word  of  the  Lord  from  JeruJaUmy  toother  Nations 
 and  people,  as  the  Prophet  {peakes5  /fa.  2.  3.  Wee 
 had  occafion  tofpeakeof  the  Daughters  of  J  erupt- 
 lent  already,  in  Chap,  1.  5  ,  yet  give  me  leave  to  add 
 one  thing,  which  I  omitted  there,  namely,  to  obferve 
 that  the  Church  is  called  by  the  n  ame  of  Jerufalem^  or 
 the  holy  Citie.  The  Church  may  well  be  called 
 Jerufatem,  and  that  from  fuch  refemblances  as 
 thefe. 
 
 Firfl,  Jerufalem  was  the  chief e  metropolitan  Cittie  of 
 the  Je»es.  So  the  Church  hath  the  greateft  advan- 
 tage or  precedencie  above  all  other  locieties  whatsoe- 
 ver, becaufe  unto  her  Members  zxtcemmittedthe  Ora~ 
 
310  An  EXPOSITION  of        Chap.  6. 
 
 c Us  of  God7  as  the  Apoftle  fpeakes  of  the  Church  of 
 the  Jewes,  Rem.  3.  2.  unto  whom  alfo  pe tatntdthe 
 Adoption,  and  the glorte^  and  the  Covenants,  and  the  gi- 
 ving of  the  Lau>y  andthe  fervictof  God^andtbgpromife?, 
 Rom.  9.  4. 
 
 Secondly  J erufahm  was  eminenrer  then  other  places, 
 for  it  is  laid,  they  we&t  to  Jerufilem^nd  down  to  «^£- 
 gypt,  and  other  places:  fo  the  Chinch,  is  homabove, 
 GaL^.26.  becaufe  it  hath  its  original!  from  above,, 
 and  lleeres  its courfe  towards  heaven  above. 
 
 Thirdly,  Jerufatemwz.$2L  Cictie  compact  in  it  felfyy 
 Tfal.  122.  3.  So  is  the  Church  the  body  ofChrift, 
 compa&andkniuogether,  by  joyntsand  legiarnents« 
 as  it  is  in  the  naturall  body :  for  fo  the  Apoftle  telleth 
 u*3  tha  t  The  uhole  body  (of  the  Church)  is  fitly  jojxed  toge- 
 ther and  compcUed^  by  that  which  every  joynt  fupplyeth^fc. 
 Sfhef.  4.  \6. 
 
 Fourthly,  Jerufalem  is  a  ftee  Cittie,  and  had  many, 
 Cuie-privilcdges  and  immunities :  fo  is  the  Church, 
 Ga'>  4.2^.  Jerufalem  (or  the  church)  which  is  above  is 
 fee*  The  Law  was  delivered  in  a  mod  terrible  man- 
 ner on  Mount  sinai,  and  the  effeft*  thereof  was  co- 
 thing  but  bondage;  but  after  it  was  font  out  of  Zion^ 
 and  out  otjerufalim,  with  the  Spirit  of  grace  and  a. 
 doption,  and  brings  with  it  cheer  efulnclfe  and  liber- 
 tie,  fo  though  Agar  ger  dereth  to  bondage,  yet  Jerufa- 
 lem which  is  above  is  free. 
 
 Fifthly,  Jerufalem  was  the  feat  of  God,  chofen  trom 
 all  places ofthe  world, as  appeared,  Pfal.  132.12,14. 
 Vor  the  Lordhdth  chofen  Ziox,  he  hath  defired  it  far  his 
 habitation:  thisis my refi for  tvtr,  here  xsitll  dwell,  fori 
 have  de fired  it.  So  the  Church  of  Chrift  is  his  feate, 
 
 where 
 
V.erf. 7.  Solomons  Song.  3 \  1 
 
 where  he  dwels,  and  holds  forth  the  word  of  life,  and 
 diftributes  the  rich  treafures  of  grace  and  glory,  and 
 doth  bcutifie  it  with  all  heavenly  excellencies  and  pri- 
 viledgesof  falvation. 
 
 Sixthly,  Jerufalem  was  the  jey  of  the  whole  e&*th,  Pfal. 
 48.2.  So  is  the  Church,  the  joy  and  comfort  of  the 
 word  5  what  are  all  the  men  in  the  world  be  fides?  the 
 Church  is  thefeate  of  faving  truth,  and  is  built  upon 
 the  foundation  of  the  Prophets  and  Apoftles,  fothac 
 the  Church  is  thedepofitory  of  the  truth,  that  orbe 
 out  of  which  this  glorious  light  fh  inesforth;  and  unto 
 the  Church  pertains  the  Covenant,  and  thepromifes 
 as  yoj  heard  before.  So  much  for  the  Parties 
 charged. 
 
 Now  wee  proceed  to  the  manner  of  the  charge. 
 
 By  the  Roe f,  and  by  the  Ht tides  of  the  FitM. 
 
 Some  render  thefe  words  thus:  Tarry  ye  abroad  with 
 the  Rots^or  with  the  Hindi  of  the  field.  Wee  may  un- 
 derftanditthus,  Tee  that  are  by  the  %nes,  that  is,  yee 
 that  feed  your  flocks  abroad  in  the  Feilds,  where  the. 
 Roes  and  Hindes  runne.  The  meaning  may  be  this, 
 get  you  abroad  for  a  while,  take  your  pleafure,  and  g 
 dee  what  you  will,  only  difquiet  not,  neither  vexe 
 mybeloued.  This  is  fpoken  by  the  Church,  after  the 
 manner  of  men  and  their  wives,  who  when  they  would 
 talke  off  fecret  matters,  or  take  their  reft  and  be  quiet, 
 will  bid  their  Children  and  fervanrs  get  them  abroad, 
 ancTrecreatethemfelves,  where  they  will3  for  a  while. 
 Indeed  fome  take  the  words,  as  if  the  Oath  were 
 by   the   %oe%  and  by   the   Htndes  D   which    cannot 
 
 be 
 
*ts  An  E  X?  0  S  IT  ION  of        Chap.  3 
 
 Ibe  but  improper    and   onely    figurative  3   becaufe 
 Oathes    and    Adjurations    arc   by    the  name    of 
 God  onely,  Deut.  6.  13.  We  may  read  it  among  the 
 Roes,  to&oxh  Arius  Mont  anus,  rather  then  by  the  Roes6 
 plfcOjfa  becaufe  the  Letter  Beth  is  here  prefixed,  which  fi'gni- 
 ln  qapmt'    fieth  w,v>x  among,  more  properly  then  by.  The  Church 
 doth  in  her  charge  to  the  Daughters  of  Jerufalem,  take 
 thefe  creatures,  to  wit  the  Roes  and  Hinds ,  as  witneffes 
 againft  them  if  they  ncgleft  their  charge:  an  exam- 
 ple we  have  in  Dmt.  30.  19.    I  call  Heaven  and   Earth 
 (faith  Mofes)  to  record  this  day  againft  you,  &c.  This 
 obteftation  of  Heaven  and  Earth,  is  meant  the  crea- 
 tures in  Heaven  and  Earth.     We  have  the  like  ex- 
 preffion  injofi.  24.  27.  ?hk  ftone  foall  be  a  vpitnejfe 
 (  faith  Jojlma  )  unto  us,  for  it  hath  heard  all  the  words  of 
 the  Lord.     This  figurative  Speech  is  as  much  as  If  Jo- 
 fkuah  had  faid  to  the  people  thus3  this  ftone  fhall  as 
 truely  witneffe  againft  you,  if  you  fhall  falfifieyour 
 promife  and  Covenant,  as  if  it  had  heard  the  words 
 that  were  fpoken. 
 
 HtnceObferve, 
 lhatunreafonable  creatures  are  called  to  teftifte  againft 
 men  thatdealefaljly  with  thrift.  Suitable  to  this  is  that 
 in  the  Prophet^ 'Jer.  2.12.  Be  aftonijhed  0  yee  Heavens  at 
 *  this  and  be  yee  horribly  afraid,  be  yee  very  de folate,  faith 
 the  Lord.  Implying,  that  the  very  fenfeleffe  crea- 
 tures, were  they  apprehenfive  of  fuch  evills,  would 
 abhor  fuch  dealings,  and  tremble  to  thinke  what 
 the  iffue  of  them  would  be .,  or  that  fuch  courfes 
 Ivere  fuch  as  might  juftly  fill  Heaven  and  Earth 
 with  aftonifhment. 
 
 Andfoin  I  fa.  1.  2.    (jiveeare  0  Heavens  ^  and  hear  eO 
 Earth,  &c.  Becaufe  men  are  obftinate  and  fenfeleffe, 
 
 the 
 
flflTf'* 
 
 Ver(,7  Solo.         ,    Jong.  313 
 
 the  dumb  creatures  are  called  upon  as  more  ready  to 
 heareandobey  Gods  word  then  they,  andarethere- 
 fore  witneflc;  for  God  againft  them.  And  in  TfaL  504. 
 He  will 'call  to  the  Heavens  to  judge  his people J 'that  Heaven 
 &  Earth  may  beare  record.  And  in  Job  20.27.  'I he  Hea- 
 vens frail  rcveale  his  iniquity  and  the  Earth  frail  rife  up  a- 
 gainji  him. 
 
 Let  us  confider  the  nature  and  condition  of  thefe 
 Roes  and  Hinds  ^  and  then  we  (hall  fee  how  fitly  they 
 are  here  brought  in,  in  this  obteftation  or  adjura- 
 tion. 
 
 1.  TheRoes  and  Hinds  are  wild  Eeaftsofthe  Field,  K2X 
 and  have  their  names  of  Armies  and  rowers:  and  by  mma* , 
 wild  Eeafts,  the  people  of  the  world,  who  are  nototpTf/^' 
 God, are  named:  fothat  his  people  are  admonifheo 
 not  to  provoke  Jefus  Chrift,  leaft  thefe  wild  Beafts 
 among  whom  they  live,  fhouldbemade  inftrutnen- 
 tall  to  affiift  them. 
 
 2.  ThefeK^e/  and  Hindsavefet  forth  in  Scripture 
 for  their  fwiftneileof  foot,  as  in  2  Sam.  2.  t8.  which 
 being  referred  to  Gods  judgements,  may  fignifiethe 
 fwiftnefle  of  G,  ds  judgement  on  them  that  fhal  break 
 this  adjuration. 
 
 3.  Thefe  creatures  are  alfo  commended  for  their 
 mutuall  love  one  to  another :  by  them  is  the  love  be- 
 tweene  man  and  wifeftt  forth,  zs'mProv.  5.  19.  Let 
 her  be  as  the  loving  hind,  and  a*  the  pleafant  Hoefizc.  That 
 as  the  Males  and  Females  of  thefe  Beafts  doe  dearly 
 love  one  another,  fo  is  the  unfeighned  love  betweene 
 man  and  wife,  and  alio  betweene  Chrift  and  his 
 Church  5  for  Ch'ift  himfelfe  is  likened  to  a  Roe  er 
 young  Hcirt^  in  Verf.  9 . 
 
 4.  Thefe  Beafti  are  ve*y  vouch  defirous   cf  the 
 
 S(  hi  heft 
 
314  An  EX  P  0  S  IT  I  0  H  of       Chap.s 
 
 ' j ■■!  I    I       — — — — ^— — ^— ^— —— — ^ ^— ^— — —  — — ^— — ^— — — 
 
 higheft  places :  thisisa  property  given  by  the  Pro- 
 phet  H<thnk£uli  to  the  H/nds,  when  he  fait h3  1 hi  Lord 
 wiiimake  my  feet  like  the  Hinds ',  and  he  wtti  make  me  ival^ 
 upon  mine  high  places^  Habak,  3.  19.    So  (hould  the 
 S-iints  walk'cn  high  places  and  not  remaine  below  on 
 Moi&n.taines-  of  Earth,  but  we  fhould  Mount  up  to 
 Heaven  in  our  heart s,  thehillof  Gods  holinefle,  and 
 < n  (  urhappineffe,  unto  which  Paul  afcended  in  the  vi- 
 fiun  of  his  foul,  2nd  unto  which  Stevens  heart  and  eye 
 was  lifted  up  in  the  end  of  bis  Apology,  becaufehis 
 defence  was  in  the  Heavens.     All  our  Salvation,  joy5< 
 and  happineffe,  commeth  not  from  the  Mountaines  of 
 flefliand  bloody  but  from  the  Heavens. 
 
 5.  Thefe  creatures  were  often  made  a  prey,  and  o— 
 ver- reached  by  theHuntfman %  therefore  Chrift  him- 
 felfeis  C2\\QdJijehtk>KaJhacar^  'lhe  Bind  of  the  morning^ 
 Pfal.  22.4  iv  Who  in  that  Pfalme  is  extreamly  hunted 
 with  Doggs  of  the  Evening:    fo  are  all  the  Saints 
 huptedky  them^aof  the  world. 
 
 6.  Thefe  Hinds are  very  charitable  one  unto  ano- 
 ther •.  it  is  reported  of  them,  that  when  they  fwim 
 over  a  River  the  firft  fuftaineth  the  fecond,  and  the 
 fecond  upholds  the  third,  &c.  Thus  the  Saints  are 
 exhorted  by  the  Apoftle  to  beare  one  another s  burthens, 
 andfo  fulfill  the  Laiv  of  Ghrifi^GA.  6.  2.  Not  looking  eve- 
 ry man  on  hk  owne  things^  but  every  man  alfo  unto  the* 
 things  of  other j,Phil.  2.  4. 
 
 Thus  in  feme  meafure  all  the  Saints  may  be  likened 
 to  the  Roes  andHmdes  of  the  field :  not  that  they  were 
 to  fweare  by  them,  but  for  whofefake  and  by  whofe 
 means  they  were  to  take  themfelves  bound,as  by  a  So- 
 lemne  Oath,  not  to  ftir  or  provoke  Chrift  by  any  mif- 
 caryjage  wha,tfoev^r... .  T^s  far  for  the  manner  of  his 
 
 charg 
 
VtfCj 7. :  SOLOMbNs  Song.  3 1 5 
 
 charge,  now  followeth  the  matter  thereof! 
 Tkatycejlir  not  ///>.>  war  arva^e  my  love. 
 
 The  words  may  be  read.,  ifyce  jlir0  ttnd  ifyce fiir  up,    ^. 
 or,  If  yee  avcaks\  and  if yce  awake  itp:  for  they  are  both  Vigitavh, 
 of  one  fignification,  fave  they  differ  in  forme.,  and  be-  «***»# 
 ing  both  referred  to  the  Love  after  mentioned,  they  rrVAfttive 
 menne  a  fin  ring  up  more  or  lefTe.     The  word  //  ufed  exatavv. 
 in  Oaths  and  adjurations  is  a  prohibition  upon  penal- 
 ty, as  in  Gi'tf.  21.  23.  Sxvedreunto  mehreby  God,  if  thou 
 Jbaft  lievntome.     That  is,  that  thou  wilt  not  lie,  as 
 Pfal.  89.  35.  Once  have  ifvporne  by  my  holinejfe\  if  I  he  un  • 
 to  David.     That  i*3 1  will  not  lie  unto  David.    And  in 
 Mark.  8.  12.  If  a  figne  be  given 9  which  fsexplain'd  in 
 Mat.\G.\.  AJigneflmll be  given.  And  fo  // they ft a  It [en- 
 ter into  my  re/?,Heb.  3.  il.  Pfal.  95.11.  which  the  A- 
 poftle  dpeneth  thus,j  He  foare  that  they  Jhmld  not  enter, 
 Heb.  3.  18.  It  is  an'  imperfeft  Speech^  where  an  im- 
 precation is  underftood. 
 
 Stirring)  is  oppofed  unto  deep,  and  quietneffe,  as 
 fitting  ftill:  The  Lord  is  faid  then  toftir  lip  ora- 
 wake,  when  foe  delivereth  his  Church  out  of  trouble, 
 as  in  Pfal.  78.  65.  ^  hen  the  Lord  awaked  as  one  out  of 
 fleep^c  That  is,  he  (Hrred  up  himfelfeto  punifh  the 
 rhiliflims, whereas  before  he  leemed  to  deep.  And  the 
 Church  then  fiirrcth  uprheLcrd,  when  it  earnefrly 
 prayeth  for  fuch  de!i  vrerance,  as  in  Pfal.  44.  23.  Aivafy, 
 xchy  Jleepejt  ikon  0  Lord?  faith  the  Church  5  but  thefe 
 things  are  fpoken  Ad capture  humane;/,  after  the  man- 
 ner of  men,  for  properly,he  that  keepech  ifruel^fhiMbc- 
 retb  not,  nor  flee  pel  h  not,  Pfal.  121.4.  Wctnayapplj 
 this  unto  the  ftirring  &  provokingofChrifcby  fTn,for 
 which  he  doth  often  chaftifeatrd  corred  hi    people, 
 
 Sfs  n 
 
TuT  An  E  XP  t  s  ITiONof  Chap, a 
 
 as  appearsin  Fxod.  23. so,  21.  Behold  C  faith  the  Lord) 
 I  fend  an  Angel/  to  keep  thee  in  the  way,  and  to  bring  thee  in- 
 to the  p?acp9  which  I  have  prepared.  Beware  of  him,  and  obey 
 his  voyce,  provoke  him  no?  ^  for  fa  will  not  pardon  your 
 trknfgrejfionSyfor  my  name  is  in  him.  The  Angell  here 
 'fpokenof3  is  Chrift,  as  appears  by  this,  that  he  hath 
 power  to  pardon  fin  :  and  Gods  name  is  in  him,  that 
 is,  he  is  eflentially  God :  for  Gods  name  and  attri- 
 butes are  his  very  effence.  So  that  the  charge  is  not 
 to  provoke  orftirup  Chrift  to  indignation  by  fin,  or 
 any  mifcarriage :  It  folio weth  the  title  here  given  un- 
 to Chrift. 
 
 $  My  Lcve. 
 
 This  word  My  is  not  found  in  the  Originally  but  we 
 may  underftand  it  my  love,  towit,  Chrift  her  beloved, 
 who  is  called  Love,  by  an  excellency,  as  in  Song  1.  4, 
 Righteous  perfons  were  called  righteoufnejjes.  God  is 
 love,  1  John  4. 8.  and  is  mod  worthy  to  be  loved.  The 
 Church  is  called  by  the  name  of  love  in  Seng  7.  6. 
 
 Laftly,  we  have  the  duration  or  continuance  of  this 
 charge. 
 
 Vntill hepleafe. 
 
 VntiUit  pkafe)  or  untill  he  pleafe,  meaning  Chrift  : 
 and  if  we  take  it  for  provoking  of  Chrift  by  fin,  it  is 
 meant  never  :  for  fo  the  word  untill  doth  often  figni- 
 fie,asin7/4.  22. 14.  this  iniquity  {hall  not  be  purged 
 from  you  untittyie  die  5  that  is,  never:  and  it  is  faid 
 Jl/ichalhzdno  Childuntill  the  day  of  her  death,  2  Sam. 
 6.  25j.  That  is,  (hee  never  had  any  Child. 
 
 Or,  it  may  be  meant  of  Chiift's  com  ruing  in  the 
 flefh,  and  then  we  tou     ^akeit  thus :  the  Daughters 
 
 of 
 
Verf 7«  Solomons  Song.  ;  5 j 
 
 ofjerufalew  are  charged  to  fuffer  affli&ion  under  the 
 Law,  being  (hut  up  unto  the  faith  that  fhouldbe  re- 
 vealed, which  Law  was  a  School-mafterunto  Chrift^ 
 Gal.  3  23.  And  the  Church  was  as  a  Child  in  her  non- 
 age, under  Tutors  and  Governors,  under  the  Law, 
 Vntillthc appowtcdtr»ie<)ftheF.ithfi>\Gz\-  4.  I3  2.    Now 
 I  lay  according  to  this  Interpretation^they  were  char- 
 ged to  waitc  in  faith  and  patience,  unto  the comming 
 of  the  Lord,  as  it  is  in  Jam.  5.  7.   t  Fet0  5.  6,  7-  and  not 
 to  provoke  him  by    Murmuring,    or  otherwife~ 
 through  feare  or  unbeliefe.    Now  from  this  weighty 
 charge,  Obferve, 
 
 Firft,  'that  we  ought  to  be  careful! notto  dif quiet  Jefu* 
 Chriji,  whilft  he  fecks  our  quiet.  The  Apoftleadvifeth 
 us  not  to  grieve  the  holy  Spirit^  adding  this  reafon,  Be- 
 caufe  C  faith  he  J  by  it  yee  are  fialed  unto  the  <Lty  of  re- 
 demption^ Ephef.  4.  30.  So  are  wealfo  on  the  other 
 hand  to  pleafe  the  Spirit,  as  we  would  not  turne  away 
 the  Seale  of  our  falvation  The  Prophet  tells  the 
 reafon  why  the  Lord  fought  againfthis  people,  Ee- 
 caufe  ("faith  he  )  they  rebelled \  and  vexed  his  holy  Spirit 3 
 Ifa.  63. 10. 
 
 Secondly  Obferve, 
 
 That  Chrifl  is  the  Churches  love.      The  love  of  the 
 
 Saints  may  be  divided  and  branched  out  to  creatures, 
 
 fomelove  to  one  creature,  and  fome  to  another,  but 
 
 all  the  ftreame  of  their  affe&ions  meet  in  Chrift,  as  the 
 
 Rivers  meet  in  the  Sea,  and  as  the  Sun-beaim  meet  in 
 
 the  Sun.     As  Chrift  eternall,  exceeding,  rich  love  is 
 
 fattened  onely  upon  the  Church,  for  indeed  his  love 
 
 grows  and  plants  it  felfe  there:  So  a  believers  love  is 
 
 fixed  onely  upon  Chrift,  as  upon  its  proper  and  onely 
 
 objedh 
 
 Thirdly 
 
jl8  An  E  X  P  OS  IT  I  0  N  of         Chap.  2« 
 
 Thirdly,  in  that  this  adjuration  is  Unfitted  to  the 
 Beloveds  will  -and  good  plcafure:  if  we  take  it  for 
 provokingby  fin  :  Obferve, 
 
 i  hat  our  great  care  mufl  be,  not  at  any  time  to  Jin  againft 
 Chnji,  to  vrev&kg  hint  to  wrath,     f&b  faith  that  fa  ire 
 weather  commeth  ont  of  the  North,  but  with  God  k  terrible 
 Majefty,  Job  37.  22.  The  meaning  of  it  is  this,  that 
 though  the  creature  maybe  pleafing  and  flexible  e- 
 nbughp  and  there  may  be  faire  quarter  betweene  man 
 and  man  .•  yet  not  fo  with  God  y  if  he  be  once  provo- 
 ked, with  him  is  terrible  and  dreadfull  majefty :  and 
 thus  it  is  faid  of  Chrift  in  the  forenamed  place,  Exod. 
 23.  21.  Beware*of  him,  and  obey  his  voyce,  provokthim 
 noty  for  he  will  not  far  don  your  tranfgrejjions,  for  my  name 
 is  in  him.     W  hen  we  fin  againft  God,  we  have  a  Me- 
 diator to  goe  unto  :    but  when  we  fin  againft  Chrift 
 we  have  no  Mediator  unro  him,  therefore  it  is  a  dan- 
 gerous thing  to  fin  againft  Chrift,  forthen  indeed  we 
 fin  againft  ^Mediator. 
 
 Laftly,  if  we  take  this  limitation  to  thebeloveds 
 igood  pleafure,for  his  camming  imthe  flelh,  when  (he 
 might  injoy  a  greater  manifeftation  of  his  prefence: 
 then  Obferve, 
 
 '1  hat  the  Satriis  are  patiently  tow  ait  for  thofe  good  things 
 that  are  promifed  them  in  Chrift.  H^retheDaughters 
 were  adjured  not  to  provoke' Chrift  by  unbeliefe,  or 
 impatience  or  murmuring,  but  patiently  to  wait  for 
 Chrift*  a  j  pearance.  Suitable  unto  this  is  that  of  the 
 Apoftle  when  he  tells  the  Hebrews  that  After  they  had 
 done  tfo  will  of  God,  they  had  need  of  patience,  that  they 
 might  receive  the  prom?fe9-Hcb.  ic.  36,  That  is,  they 
 ^vcre  patiently,  without  grudging  or  murmuring .  to 
 wait  for  the  good  things  promifed  them.    The  Saints 
 
 that 
 
V6rf.  8.  Solomo  x  s  Song:  319 
 
 that  lived  before  Chrifts  comming  in  xhe  flefh,  were 
 to  wait  with  patience  for  the  day  of  his  appearance  : 
 and  fo  now  the  Saints  fincehis  comming  in  the  flefh,  - 
 muH:  alfo  w|it  for  his  la  ft  comming  in  glory,  as  we 
 have  it  in  the  Apoftle  Jgmes.    Be  pitient  therefore  Ere-  *^^ 
 tbrc*  9MPB  the  comming  of  the  Lord^  James  5.  7.  The 
 word  Tranflatcd  Patient,  fignifies  to  be  long  pat/eat,  or 
 tofstfiertpith  long  patience:  fo  that  the  Saints  are  ex- 
 horted to  wait  with  patience  and  long- fuffering^  un- 
 till  they  receive  the  Crowne  of  glory  which  is  laid  up 
 for  them. 
 
 Thusfarofthe  Charge  given  to  the  Daughters  of 
 Jemfalemf9  not  to  provoke  or  ftir  up  Chrift  by  fin  ,  or 
 to  be  impatient  of  his  comming.  Now  followeth  a 
 declaration  of  Mefliah's  comming,  together  widit!:e 
 difcovery  thereof. 
 
 V  £  K  S-.  8.,'lbe  voyceof  my  Beloved^  Behold^  he 
 commtth  leaping  '  upon  i he  Movn- ' 
 taincs  J  skipping  upon  the  Hil/s. 
 
 Vers.  9*  My  Beloved  is  like  a.  Roe  ,   or  young  .  ■ 
 Hart^c. 
 
 The  Church  ftill  continueth  fpeaking,  either  de- 
 claring her  ownefenfe,  or  the  aftions  of  her  Beloved  : 
 all  tending  to  exprefle  themutuallaffe&ions  one  to- 
 wards another  ^  and  in  rtfpeft  of  Chrifts  neare  ap- 
 proaching, either  in  the  difcoveries  of  his  grace,  or 
 his  comming  in  the  flefli  5  the  Spoufebreakethout 
 andrejoycethto  heare  the  Bridegrooms  voyce,  and 
 declaring  this  joy  of  hers  unto  her  friends^  (he  faith, 
 Jtisthe  voyce  of  my  Beloved^  &g. 
 
 In 
 
120 
 
 Art  E  X  V  0  S  I  t  I  0  N  of        Chap.  2 
 
 In  the  words  we  have  uttered, 
 
 i .  The  Churches  fenfe  and  feeling  of  Meffiah's  ap- 
 proaching in  the  gracious  difco very  of  himfelfe. 
 
 This  fenfe  and  feeling  of  Meffiah's  approaching  is 
 laid  downe. 
 
 i .  From  the  knowledge  fhee  hath  of  his  voyce. 
 
 2.  From  the  knowledge  of  his  pace. 
 
 The  voyce  is  made  excellent  by  the  fubjeft,  when 
 fhee  faith,  It  is  the  voyce  of  my  'Beloved. 
 
 The  Pace  is  made  excellent. 
 
 i .  From  the  word  of  attention.,  Behold* 
 
 2.  From  the  fpeedinefle  thereof,  by  faying.  He  com- 
 mit h  leaping  over  the  Mount aims  and  Hills.    Afterwards 
 .by  comparing  him  in  that  refpeft,  to  the  Roe,  or  young 
 heart,  in  Verf.  9. 
 
 1  he  voj  ce  of  my  beloved. 
 
 By  thevoyce  here  is  meant  the  word  of  Chrifts  grace, 
 and  the  Preaching  oftheGofpell,  which  the  Church 
 knoweth  to  be  Chrifts  voyce3  and  therefore  receiveth 
 it  with  joy  :  now  in  that  fhee  doth  acknowledge  his 
 voyce  notwuhftanding  her  former  diftempers.  Hence 
 Obferve, 
 
 That  the  Saints  doe  and  may  difcerne  the  voyce  ofChrifi9 
 yea,  and  that  in  a  -make  and  dijlempered  condition .  This 
 is  teftifiedby  Chrift,  when  he  faith.  Every  one  that  is  of 
 truth  heareth  my  voyce,  John  18.  37.  And  againe  he 
 faith,  My  sheep  heare  my  voyce,  John  10.  3.  And  they 
 knexe  not  the  voyce  of  Strangers,  Verf.  4.  It  is  faidof  the 
 Jewifh  Rulers  that  dwelt  in  Jemfalem,  that  they  kpew 
 not  the  voyce  of  theVrophets,  Afts  12.27.  That  is,  they 
 flighted  their  doftrines,  and  hearkned  not  unto  them. 
 Hence  it  is  faid,  to  day  ifygc  will  heare  his  voyce,  Heb.  3. 
 
 7.  Now 
 
Verf. 9.  Solomons  Song.  329 
 
 Behold  heftandeth  behind  our  wall,  be  looketh 
 forth  at  the  window,  flawing  himfelfe  through 
 theLattefe. 
 
 The  Church  doth  here  fignifie  amoreneer  cotu 
 inunion  with  Chrift  then  fhee  had  before,  when  he 
 was  leaping  upon  the  Mountaines  and  Hills  3  and  yet 
 notfoneer,  but  the  fight  fhee  now  had  of  him  was 
 imperfect,  there  was  ftil]  a  wall  betweene  her  and  him, 
 which  feparated them.  The  Church  within^  doth  fee 
 Chrift  but  as  under  her  walls,  looking  in  by  the  win - 
 dowes  and  grates. 
 
 This  neer  fight,  and  yet  imperfed  fight,  which  the 
 Church  had  or  Chrift,  may  be  confidered  three  wayes 
 in  refpe&ofthe  impediments  to  the  fight. 
 I.  In  refpeft  of  the //"*#. 
 .  2.  In  refpeft  of  the  Windows. 
 3.  In  refpefr  of  the  grates. 
 
 All  which  impediments  were  betwixt  Chrift  and 
 his  Church. 
 
 Behold  he  (landeth,  &c 
 
 Behold,  is  a  word  of  attention,  as  you  have  heard  in 
 the  former  Verfe* 
 
 He  siandeth. 
 
 _  Or  he  waiteth,  or  miniftreth  :  for  the  word  that  fig-  1&y 
 nifieth  to  {land,  metaphorically  is  put  for  waiting ,   or  $***  *** 
 mmiftring.     It  is  faid  in  Nehent.  12.44.  thatjudahre*****'' 
 joycedfor  theVricfls,  and  for  the  Lcviics  that  waited,  or 
 flood:  that  is,  that  ftoodand  miniftred  inthePrieft's 
 Office.     Andfoin  1  Sam.  16.  21.  21.    David  came  and 
 ^ood  before  Saul,  and  Saul  dfmedthat  David  wight  ft and 
 
 V  h  before 
 
330 
 
 jin  EXPOSITION  of        Chap.' a 
 
 before  him:  that  is,  to  wait  and  minifter  before  him. 
 This  may  well  be  applyed  to  Chrift,  who  is  the  mini- 
 fter of  the  true  Tabernacle,  to  wait  and  minifter  un- 
 to his  people «,  he  waits  how,  and  when  he  may  be 
 gracious  unto  his  Saints. 
 Hence  Obferve, 
 That  Clmft  wa/teth  to  doe  his  people  good.     Standing  is 
 apoftureof  one  that  waiteth,  (Thrift  is  often  faid  to 
 ftand  and  wait  upon  us  for  our  good,as  Revel,  3, 20.Be- 
 hold  Ijiand  at  the  doore  and knock.,  &c. 
 
 Be  hind  our  Wall. 
 
 Some  underftand  by  this  Wall  the  Incarnation  of 
 Chrift,  when  he  appeared  in  our  flefh,  John  1. 1 4.  The 
 word  was  wade  flejjj  and  dwelt  among  us ,  and  we  beheld  hfc 
 glory  •  the  glory  as  oft  he  onely  begotten  of  the  Father,  full  of 
 grace  and  truth.  For  Chrift  incarnate,  ftood  as  it  were 
 behind  the  wall,  becaufehis  God- head  was  hidden  in 
 his  Man-hood  :  fo  that  his  deity  being  hidden  under 
 our  flefb,  he  is  faid  to  (hew  himfelfe,  Hot  fully,  but 
 through  the  windows  and  grates. 
 
 Secondly,  others  underftand  it  of  the  wall  of  mans 
 heart,  for  fuch  an  expreffion  we  have  in  Jer.  4. 19.  the 
 Prophet  bewailing  the  deftruftion  of  the  walls  of  the 
 City,faith,I^«z  pained  at  my  very  heart :  it  is  in  the  Orig. 
 I  am  pained  at  the  walls  of  my  heart.  Agreable  unto  this  is 
 that  faying,  Behold  I  fiand  at  the  door  p  and  knocks  &c, 
 H  ev.  3.  20.  Meaning,  at  the  doore  of  the  foul.  The 
 heart  is  called  a  Walland  a  Door,  becaufe  of  the  power 
 and  Authority  of  it,  it  rules  and  fwayes  the  whole  bo- 
 dy. As  in  Cities,  the  ftrength  of  the  City  is  in  the 
 gates  and  the  walls,  Sphere  were  their  feats  of  juftice 
 in  ancient  times,  and  there  was  munition  ftored  up  for 
 
 war, 
 
VerC  9.             Solomons^.  331 
 
 1  • —  ••      
 
 war,  To  that  open  the  gates  to  the  enemy,and  you  give 
 them  all.  Now  allthenaturall  fenfesandunderftand- 
 ing  of  our  hearts  are  as  a  wall  to  hinder  us  from 
 Chrift,  till  they  be  pulled  downe,  and  made  confor- 
 mable to  the  will  of  C  hrift.  Theluftsand  reafonings 
 of  our  fouls  are  calledjtrong  holds  ^  that  cxtltcth  it  felfi 
 againjl  the  knowledge  of  God^  2  Cor.  10.  5. 
 
 Thirdly,  we  may  underftand  by  the  wall,  thofe an- 
 cient, legall  ceremonies,  called  by  the  Apoftle^y?^ 
 and  the  partition  1  really  Ephef.  2.  14.  For  Ch rift  arid 
 the  New  Teftament  -  Church,  were  parted  by  that 
 wall  of  Sacrifices,  and  other  Leviticall  Ceremonies 
 during  the  continuance  of  that  ancient  Prieft-hood. 
 It  was  a  joy  to  thofe  under  the  Old  Teftament  to  fee 
 Chrift  ftanding  behind  the  wall  of  oblations,  fprink- 
 lingsof  blood  and  wafhings  :  and  to  fee  the  light  of 
 the  world,  behind  the  Sanctuaries  Lamps  daily  burn- 
 ing: fuch  a  fight  of  Chrift  was  comfortable,  though 
 it  was  but  an  obfeure  and  glimmering  fight  of  him. 
 This  was  the  firft  impediment  of  the  Churches  fight 
 of  Chrift. 
 
 The  fecond  followeth. 
 
 He  loo keth  forth  at  the  window. 
 
 Loofah  forth ,  or  looketh  in  at  the  window:  this  word    ^yP  .. 
 Tranflated  looking  isfound  but  three  times  in  Scrip-  rvstpn  ' 
 ture,  and  it  fignifieth  to  looke  with  diligence  and  ob-  FM**ih 
 fervation,  making  dilligentfearch,  looking  narrow-  n^X^ 
 ly,  and  with  intentive  obfervation.     So  that  it  no-  r*nm. 
 teth  to  us  the  care  Chrift  hath  over  his  Church,  to  fee 
 how  (hee  doth  receive  his  word. 
 
 The  windows  here  mentioned  may  be  meant  of 
 the  opening  and  expounding  of  the  word,  wheieby 
 
 U   u  2  the 
 
3g2  An  EX  P  0  S  IT  ION  of        Chap. 
 
 the  Ceremonies  were  cleared  up  unto  the  people  ^  to 
 which  windows  the  Prophet  tells  us,  that  the  Lords 
 Doves  doe  flie  and  flock  together,  if  a.  6.8.  The  wall 
 was  a  flop,  and  thefe  windows  are  a  ftay,  but  lefle im- 
 peding then  the  former.     Thefe  windows  were  made 
 (as  the  Temple  windows  were)  for  the  letting  in  of 
 light :  that  is,  by  miniftring  the  knowledge  ot  the 
 Ceremonies,  that  k  the  people  might  know  the  end 
 and  ufe  of  them,  who  through  them  did  contemplate 
 nnd  fpiritually  behold  Chrift  as  behind  them:  for 
 what  can  a  man  behold  through  a  wall  but  by  the 
 windows?  This  was  the  fecond  dim  reprefentation 
 of  Chrift  unto  his  Church. 
 Tl^e  third  followetho 
 
 Shewing  himfdfe  through  the  LaWjfe. 
 
 Shewing)  or  flour '/fling,  oxbloftommg:  that  is,  (hew- 
 ing himfelfe  as  a  flower,  fweet,  pleafant.  and  amiable, 
 to  fhew,  that  Chrift  commeth  not  to  his  Church 
 empty  handed,  but  brings  all  graces  with  him.     The 
 Greek  Tranflateth  it  lookjngm,  according  to  the  for- 
 mer word. 
 .  •  7~y         The  word  Tranflated  Lattejfe  or  Crates  is  not  found 
 fnaiw     in  any  other  place.     The  Greeks  turne  it,  by  the  nets. 
 The  Chaldee  ufeth  the  word  for  windows.  This  may 
 be  applied  according  to  the  windows,  for  Grates  are 
 alfo  to  let  in  light.  Now  by  all  this  is  fhewedforth  the 
 manifold  and  diverfe  difcoveries  of  Chrift  from  time 
 to  time.      i.   There  is  a  wall  of  partition  betweene 
 Chrift  and  his  Church.     2.  The  Windows.    3.  The 
 Grates.  The  fir  ft  kept  them  moft  a  funder,  the  fecond 
 teffe,  the  third  leaft  of  all. 
 
 Hence 
 
Verf.9.  Solomons  %,  330 
 
 Hence  Obferve. 
 1 hat  Chrifl  hath  let  out  his  light  unto  his  people^  by  little 
 and  Ut tie ,  till  by  de grtes  he  make   the  Sun  ofrighteouf- 
 nejfi  to  arife  upon  them. 
 Chrift  did  not  at  the  firft  exhibite,  and  fhew  himfelf 
 prefent  unto  his  Church,  but  he  rtandeth  as  it  were 
 behind  the  wall  :  thus  Chrift  hath  approached  from 
 the  mountaines  to  the  hils,  from  the  hi!s  to  the  Tem- 
 ple-wals  :  thence  to  the  windows,   and   laftly,  to 
 the  Grates  or   Lattice.     In  the    times    of  the   old 
 World,  he  was  upon  the  mountaines,  a  farre  off; 
 in  Abrahams  timers  upon  the  hils, fomething  neerer  in 
 thedifcoveries  of  his  grace  :  in  Mofes  time  behinde 
 the partion  wall  of  ceremonies,,  and  legall  rites  :  in 
 DamteltQaie,  as  at  the  Windows  :  yet  all  the  godly 
 under  the  Law,  faw  him,  but  as  under  types  and  fha- 
 dows  :  Now,  thenewTeftamentsageare  beholding 
 him  through  the  grates,  fince  his  comming  in  the  fiefh^ 
 this  the  Apoftleteftifieth,  lut  wee  all  ("faith  he  J  with 
 open  face7beholdmg^as  m  a  glafje  the  glorte  of  the  Lord^  are 
 changed  into  the  fame  image  ^  from  glorie  to  glorie^  even  as 
 by  the  Spirit  of  the  Lordy  2  Cor.  3.  18.   Here  the  Apo- 
 ftle  declareth,  that  the  Gofpel  is  full  of  light,  trans- 
 forming of  us  with  its  glorious  beams;  and  that  wee 
 havea  frecacccfle  to  God  by  the  Gofpell,  which  is  not 
 like  the  darke  vaile,  that  Mofes  put  upon  his  face,  but 
 pure  refplendent  glalTe,  wherein  the  glorious  coun- 
 tenance of  God  is  feene  by  us :  and  we  are  thereby  re- 
 newed, 8c  as  it  were  glorified  in  our  minds,  according 
 to  the  fame  image  of  God:  and  this  worke  ofhisisftill 
 in  progrefle  here  in  this  life,  fo  as  wee  grow  from  grace 
 to  grace,  and trom  glorie  to glorie, until  1  wee  be  per- 
 fect as  Chrift  is  perfect.     But  yet  the  Church  knoweth 
 
 Cbrift 
 
334 An  E  XPOSlTlONof        Chap.  2. 
 
 Chrift  but  in  part ;  for  we  fee  him  but  *' **>  *rfw  h  iiAjr 
 ?*?'  throughaglaffedarkely,  for  what  wee  {hall  doe 
 hereafter, :  here  wee  fee  God  but  by  reflexions  as  it 
 were,  and  at  fecond  hand,  as  in  Ordinances  and  in  crea- 
 tures, but  then  wee  fhall  fee  him  face  to  face  :  The 
 Lord  telleth  Mofes^that  he  will  fpeake  to  him,  Mouth 
 towcuth)  andbyvijion^  and  not  in  darke  words  Numb. 
 12.  8.  Such  is  the  difference  betweene  the  know- 
 ledge we  have  of  God  now,  and  that  wee  fhall  have 
 hereafter,  as  is  betweene  the  propounding  the  fame 
 thing  in  the  obfeurity  of  a  riddle,  and  declaring  of  it  in 
 plaine  and  familiar  termes  :  or  the  feeing  of  a  thing  in 
 its  perfeft  fhape,  and  the  feeing  of  the  fhadow  of  a 
 thinginaglaffe. 
 
 Nowthecaufe  of  this  imperfed  fight  of  Chrift  is 
 not  to  be  imputed  to  God,  but  to  our  Apoftaticall  na- 
 ture, covered  with  the  vaile  of  flefhly  understanding  5 
 to  which  infirmitie  of  ours,  God  hath  applyed  him- 
 felfe,infhiningoutof  his  glorie  unto  us  5  yet  fo,  as 
 wee  fee  but  the  image  of  his  glorie  in  a  glafle :  neither 
 can  wee  contemplate  in  that  glaffe,  the  pure  and  na- 
 ked image  of  God,  but  it  is  clothed  and  wrapped  a- 
 boutwithanintricacieofwords,  and  corporall  figni- 
 fications,  according  to  our  underftandings  and  reafo- 
 nings/forthebrightneffe  of  his  glorie,  no  flefh  can 
 behold  and  live:  but  hereafter,  Wee  flail  know  him  as 
 wee  are  knovone  :  that  is,  wee  fhall  know  him  fully  and 
 perfeftly. 
 
 Thus  much  for  the  Churches  rejoycingin  her  fight 
 ^)fChriftsapproachings  towards  her. 
 
 ERS 
 
Verf.  io.  Solomons  Song.  335 
 
 Vers,    io,  ii,  12.  13. 
 
 My  beloved fpake  and f Aid  nut  o  we0  rife  my  t&ife7  my  fair  e  one 
 
 txnd  cemt  arv.y. 
 For  loC)  the  winter  ispajiy  the  raine  is  over  and  gone. 
 1  he  flowers  appeare  on  the  earthy  the  time  of  the  fenging 
 
 of  Birds  is  come^  and  tfa  voice  of  the  Turtle  is  beard 
 
 in  our  Land, 
 ihe fig-tree putteth  forth  her  greenefigs^  and  the  Vines  with 
 
 the  tender  grape  give  agoodfmell :  arife  my  love,  myfaire 
 
 oney  and  come  away. 
 
 HEreweeareto  obferve,  a  beginning  of  Mejfiahs 
 fpeech  to  his  Church,  which  is  continued  to  the 
 end  of  the  15.  verfe,  and  all  this  recounted  by  the 
 momhoftheSpoufe,  (he  taking  upon  her  the  perfon 
 of  her  beloved,  as  it  were,  declaring  what  words  he 
 ufed  unto  her,  who  calleth  her  up  to  higher  attaine- 
 ment*,  and  to  a  more  full  communion  withhimfelfq. 
 The  Church  heard  Chrifts  voiceafarre  off3ihcfa\v  him 
 approaching  neerer  unto  her,  and  comming  fwiftly.- 
 and  now  being  come  fo  neere  (as  through  the  grates^ 
 he  made  himfelfe  knowne  unto  her)  he  anfwers 
 her  loudly,  and  fpcakes  more  comfortably  unto 
 her. 
 
 In  thefefoure  verfes  wee  have. 
 Firft,  Chrifts  call  unto  his  Church:  yet  uttered  by 
 the  Church  herfelfe  :  as  (he  before  had  defired  Chriit 
 to  draw  neere  unto  her  3  fo  now  Chrift  deiireth  his 
 
 Spoufe 
 
 /• 
 
33g AnEXP^Qj  wfiotitf       ciwp^. 
 
 Spoufctodrajnwre"^W^i^fc^~^ — 
 
 lovedj^kymdfMduntome^finfmyleve  &zc 
 
 Secondly,  Obferve  the  reafon  given  of  Chrifts  call- 
 
 and  that  is  drawne  from  the  opportunity  and I  fi  nefTc 
 
 of  the  time  for  coming  unto  him.  ncneiie 
 
 Firft,  Becaufe  the  Winter  ispaft  vcr  u 
 
 ^Secondly,  Becaufe  the  Spring  was  'come,  verf. 
 
 Laftly,  Wee  have  the  former  call  and  *>v^ \    • 
 of  Chrift  renewed,  verfcI3.  Jtf%^%2£% 
 
 and  come  away.  »  "VJ*ircotie, 
 
 Firft,  we  have  Chrifts  Exhortation  to  hi*  H,,     u 
 tftf^  and  come  away,  J     J       *  m?  Jatre 
 
 In  this  fpcech  of  Chrift  unto  his  Church  are  to  h* 
 confidered  two  things.  >        to  ^ 
 
 ^Firft,  Thofe  amiable  Epithites  given  by  him  un- 
 
 Secondly,  The  words  of  his  exhortation  andhn,!, 
 therein  th,s  tenth  verfe,  and  for  the  reft' von  K 
 have  the  particulars  i„  their /due  place      '  Y      ^ 
 
 are™aThCEpithiteS  "  ™^venro  the  Church, 
 
 Firft,  My  love. 
 
 Secondly,  Myfajreene 
 
 Secondly,  The  exhortation^  Arifi  thou  W 
 away.  "        f    t"mo  af*d  come 
 
 Firft,  Wee  have  Chrifts  fpeech  calling  hh  n      , 
 from  her  prefent  eftate  and  phce  of  7fK     Church 
 
 nal  fecunty  wherein  fhe  lav  to  follow  ^^  car" 
 
 love  of  the  Cofpell,  faying  ;W   "" ln  f™h  and 
 
 My 
 
yerf.io.  -Solomo'NS%  337 
 
 My  Beloved  f pake,  zndfaidmto  ntc. 
 
 Chrift  is  the  Churches  Beloved:  The  Hebrew  word 
 dtdi,  my  beloved,  whereof  comes David^  in  Englifh,  be- 
 loved,  atermegivenby  the  father  from  heaven  to  his 
 Sonne  here  on  earth,  when  hefaid,  "Ih'isismy  Beloved 
 Sonne,y[,z\\.  3.  ult.  figured  out  by  the  ancient  belo- 
 ved, David.  Chrift  is  the  Husband  of  his  Spoufe,  and 
 nothing  will  content  a  believer,  but  the  enjoyment  of 
 the  Beloved. 
 
 S pake%  or  anfrered,  the  word  Gnanah,  fignifies  fo  to       rtiV 
 fpeake,  as  is  by  way  of  anfwering.    Arias  Montana  ?f^{jL 
 renders  it,  diletlus  mens  refpottdit ,my  beloved  attfivered.  aj.f0  to'fing 
 Now  in  that  the  Church  faith,  he  anfwered,  it  do*h  by«r.«s, 
 not  only  argue  Chrifts  readinefle  to  help  his  Church,  ^^)UC 
 but  alfo  that  there  wa^  fome  queftion  or  demand  ufed  fweretfi 
 before  of  the  Chnrch.whereunto  this  anfwerof  Chrift  another 
 
 r  1  «n  ringing. 
 
 was  framed. 
 
 Wee  finde  fuch  fudden  anfvVers  often  in  the  Gofpel, 
 even  before  any  queftion  was  propounded,  Andjefu* 
 anfmred  and  fold  &c.  which  fome  terme  an  Hebraif- 
 nie,  or  forme  of  fpeech  ufed  of  the  Hebrews,even  then, 
 when  no  demand  went  before.  But  I  rather  thinke? 
 that  Chrift  anfwereth  fomcthing,  that  the  Church  de- 
 fired  before. 
 
 Now  wee  muft  confider,  that  the  Church  fpeakes 
 unto  Chrift  two  manner  of  ways. 
 
 Firft,  By  a  vocal!  fpeech,  whereto  the  voice  of  the 
 bodie,  is  required  :  and  fuch  fpeech  as  this,  wee  finde 
 not  divers  times  in  the  Gofpel,  nor  here,  whereto  the 
 anfwer  may  have  relation. 
 
 X  x  vndlv, 
 
338  An  EXPOSITION*/        Chap.  2 
 
 m      '  ■■    I  ■         '    ■  •  '  '  '  M^MM — — — .— 
 
 Secondly,  The  Churches  fpeech  is  only  mentally 
 which  is  only  begotten  in  theminde :  and  Chrift  doth 
 very  often  in  the  Gofpell,  frame  an  anfwer  to  the 
 thoughts  of  his  hearers,  and  fo  Mofis  was  heard  to 
 cry,  when  he  uttered  never  a  word:  and  thus  the  fouls 
 of  the  Martyrs  under  the  Altar  are  Introduced,  cry  ing3 
 How  long  Lord>  holy  and  true^  Revel.  6.  ,.    Now  wee 
 may  gueffe  the  Churches  demand  by  the  anfwer, 
 which  tends    to    the  drawing   of  her  forth  of  an 
 uncomfortable  condition,  to  a  comfortable  date  ;  as 
 it  were  out  of  winter  ftormes  into  a  pleafant  fpring} 
 her  demand  then  (by  Analogie  of  reafon)  mull  be 
 this.  0  my  beloved  Saviour^  how  long  will  it  />e,  before  I  am 
 delivered  from  this  calami  tie  and  bondage ,  when  Jhall  I  be 
 /reed  from  the  burthen  o/le gall  ceremonies  ^  and  from  the  ru^ 
 dimentso/theworld^  andcarnall  Ordinances?  When  J?ja  I 
 I  be  taken  from  under  the  School-maftcr  0/  the  Law0  that  I 
 may  be  no  longer  under  Tutors  and  Governours  ?  whereun- 
 to  Chrift  anfwereth  in  effed  thus^  Even  now  is  the  timt 
 0/theflourifoing  S 'fringe  there/ore  ari/e  and  com:  away . 
 Hence  Obferve. 
 That  Chrijl  doth  anfwer  every  gracims  defire  0/  his 
 
 Saints. 
 The  Church  had  not  uttered  one  word,  but  only 
 defired  more  comfortable  times,  and  Chrift  gives  her 
 in  the  anfwer  of  her  defire,  The  Lord  prepares  the  heart 
 andhearesthe  prayer^  T/al.  10.  1 7.  The  Lord  doth  as 
 well  heare  and  anfwer  the  prayer  of  theminde,  and  of 
 the  he  art,  as  the  prayer  of  the  lips.  Davids  purpofe  to 
 build  the  Lord  an  houfe,  was  accepted  as  well  zsSob- 
 mons  aftuall  building  of  it. 
 
 Thus  farre  Chrifts  fpeech  in  generall,  containing 
 Chrifts  anfwer  to  the  fecret  defire  of  his  Church. 
 
 Let 
 
Verf.  io.  Solomons^.  339 
 
 Let  us  come  to  the  Speech  it  felfe.     And  firft  of 
 thofetwoEpithites  given  by  him  unto  his  Church, 
 
 My  love,  my  f aire  one. 
 
 My  love,  Or  m)  fellow  friend,  my  companion,  familiar: 
 fo  named  of  feeding  together,  and  converftng  one  with 
 another,  and  fo  partaking  each  of  others  good  or  evill. 
 This  title  of  love  is  often  given  by  Chjrift  to  his 
 Church,  fometimes  a  Husband  is  called  by  this  name, 
 frknd,2ismjer.  3.  20.  there  is  mention  made  of  a 
 wife,  that  deales  treacheroufy  with  her  friend  :  3o  Chrift 
 gives  a  title  unto  his  Church,  fuitable  unto  her,  as  ftie 
 is  his  Spoufe,  and  he  her  Husband. 
 Hence  Obferve. 
 
 That  Chrifis  love^feates  it  felfe  in  Mr  Church. 
 
 The  Church  is  themaine  objeft  of  his  love,  it  is\i- 
 nited  to  that,  and  is  not  fcattered  to  other  objefts  : 
 who  can  imagine  what  chriftslove  is  to  his  Churh^ 
 As  the  Father  hath  loved  me,  fo  have  I  loved  you,  faith 
 Chrift  tohisDifciples,  Joh.  15.  9.  None  can  under- 
 ftand  with  what  love  the  Father  lov'd  the  Son :  no 
 moiecan  any  define  and  fully  fet  out  what  Chrifts 
 love  is  unto  the  Saints  The  Apoftle  would  have  the 
 Efhefians  able  to  comprehend  with  all  Saints,  the  bredth  and 
 length,  the  depth  and  height  of  the  love  of  God  in  Chrijl: 
 but  yet  for  all  that  he  concludes,  that  it  pafjeth  know- 
 ledge,  Ephef.  3.  18.  19.  And  indeed  there  is  no  love 
 comparable  to  this  love  of  Chrift,  which  is  above  the 
 loveof  women,  of  father  of  mother,  or  any  earthly 
 love  whatfoever. 
 
 Thus  much  for  the  firft  Epithite. 
 
 X  x  2  The 
 
g+0  An  EXPOSITION  of     .    Chap.  2 
 
 The  fecond  followeth.' 
 
 7Uy  faire  one. 
 
 The  Hebrew  word  Japheh,  faire,  fignifieth  not  one- 
 
 Pukeu  ek-  lyfiire  and  beaut  i full  in  colour,  but  in  comely  propor- 
 
 isntyvemi- tronand elegancy,  fuch  as  draweth  love  and  liking. 
 
 fc*  The  Churches  iairnefle  is  by  reafon  of  the  graces  and 
 
 fpjrituall  beauty  of  faith,  hope,  love,  patience*  and  fuch 
 
 like  graces,  wherewith  God  in  Chrift  had  beautified 
 
 her.,    It  is  a  very  faire  termc  for  the  greater  to  give 
 
 unto  thekfler,  for  Chrift.  to  give  unto  his  Chnrch  : 
 
 yea,  kib  a  figneof  lingular  affeftion  for  Chrift  to  give 
 
 unto  his  Church  before  fhee  ,vasarifen,  before  fhee 
 
 was  comencer  unto  his  prefence.     Hence  Obferve, 
 
 '1  hat  the  Church  is  exceeding  beautifull  and  faire  in 
 Chnjis  account.  Hence  it  is  he  gives  here  fuch  a  foul- 
 ravitbing  title.  My  fane  one ,  &c.  Itisa  very  high  ex- 
 preffion  for  Chiift  to  give  to  his  Church,  but  he  who 
 knows  beft  what  the  Church  is,  calls  her  my  faire  one. 
 But  how  comes  the  Church  to  be  thus  faire?  Her 
 fairneffe  is  a  derivative  beauty,  fhee  is  faire  and  come- 
 ly in  that  fhee  is  the  Spoule of  Chrift,  and  cloathed 
 with  the  robes  of  his  righteoufneffe  :  for  fo  foone  as 
 ever  v/e  are  united  to  Chrift,  our  (ins  are  upon  him, 
 and  his  righreoufnefs  upon  us,  and  therefore  in  Chrift 
 the  Church  is  comely.  It  is  Chrift  that  gives  us  life, 
 and  puts  excellent  Ornaments  upon  us  to  cover  our 
 nakedneflc,  and  decks  us  with  Jewells  and  Chaines  of 
 gold,e^.  andfowe  become  beautifull  in  his  fight, 
 Lzt'k.16.  10,13.  ItisGhrift  that  cleanfcth  her  by  the 
 waflung  of  wait r  by  the  word,  that  he  might  prefent  her 
 U>  him  fc\fe  a  glorious  Church,  not  having  [pot  or  wrincle, 
 or  any  fnch  thinv^  but  that  fhee  fhouldic  holy,  without 
 
 bk* 
 
Verf io.  Solomons  Song.  941 
 
 /?/^t/7>,  Ephef.  5.  1&\&J\  So  much  for  the  two  amia- 
 ble Epitbites  given  by  Chrift  unto  his  Church/  in 
 the  next  place  rolloweth  his  Exhortation,  andthatis 
 Jaiddowne  in  other  two  words. 
 
 Rife  upland  come  away. 
 
 Rife  up  thou)  or  rife  np  for  thyfelfe,  and  for  thy  good  ;  fy  ,Qn 
 fit  not  Mil  under  darkneffe  and  fuperftition,  lye  no  si.^tili. 
 longer  under  the  burthen  of  legall  rites  and  ceremo- 
 nies, for  the  time  is  comming  on  that  thou  (halt  not  be 
 under  rudiments  and  traditions,  but  under  a  more 
 purtGofpeldifpenfation. Thus  the  Apoftlebids  usa- 
 rife  from  fin,  he  faith,  4¥*J®  thou  thatfleepefl^  andanfc 
 from  the  dead \  and  Chnfl  flo all  give  thee  light ,  Ephef.  5. 
 iq.  That  is,  let  us  fit  no  longer  in  hn,  but  arife^  that 
 Chi  id  may  give  us  light. 
 
 Come  air  ay. 
 
 Or  got  thou^  or  get  thee  away  for  thy  felfe.      As  God 
 faid  to  Abraham, goe  thew^ox  goefor  thy  felfe  ^  Gen.  12.  j.  fSdVl 
 iignifying.that  though  no  other  would,  yet  he  mould  EtaL 
 foV  hisownegood,.gethir/iout  from  that  idolatrous 
 place.  TheChurch  is  not  onely  toarife  and  (land  (till, 
 but  beingarifen,  to  come  roundly  away,  as  it  is  faid  of 
 Mattierc,  that  he  arofe  and  followed  Chiifrs.  Mat.  9.  9. 
 And  jta#/e/and  John  left  their  Nets  and  followed  him. 
 "NowObferve  from  this  Exhortation  of  Chrift  to  his 
 Church. 
 
 Firft,  lhat  there  remaineth  fov.e  lamp  of  corruption  in 
 the  Saints  ofchnft.  Elfe  what  need  Chrift  call  his 
 Church  from  that  fecuiity  and  Earthly- mindednelle, 
 but  that  fhee  was  willing  to  (it  downe  in  this 
 world:  and  to bave  her  affe&ions  fomewhat  entangled 
 
 with 
 
342  Ah  EXPOSITION  of        Chap.^. 
 
 with  the  cares  and  pleafures  of  the  flefh.  Hence  it  is 
 that  Chrift  calls  her  with  hisccntinuall  voice  found- 
 ing in  her  ears,9  arife,  O  thou  whom  I  love,  which  art 
 faire  in  my  fight ,  and  come  away.  We  are  ready  to 
 mind  earthly  things,  and  to  fet  up  our  reft  here,  but  a- 
 las !  the  holy  City,  where  is  ourfreedome,  is  above: 
 indeed  worldlings  are  not  moved  at  all  with  the 
 voyce  of  Chrift,  tor  they  canfeele  notaft  nurfweet- 
 nelle  but  in  worldly  thing?,  and  it  is  death  to  them  to 
 hearethevoyce  of  thrift  to  fay,  Arifc  and  come  away  : 
 they  cannot  willingly  part  with  their  treafure 
 whereon  they  have  'let  their  hearts  5  that  is  to  fay, 
 their  Gold,their  Silver,  their  Houfes,  and  their  Lands: 
 but  fuch  are  not  worthy  of  Chiifl:  but  let  all  the 
 Saints  hearken  unto  Chrift's  voyce,  and  follow  the 
 Lamb  w7hitherfoever  he  goes. 
 Secondly  Obferve, 
 7b.it  Chrijl  doth  gracioufiy  invite  his  people  to  come  from 
 thofe  things  he  would  have  them  toforfake..  Arife,  and 
 come  away  for  thy  felfe,  or  for  thy  good.  Thus  the 
 Lord  calls  to  his  people  to  come  out  from  that  dark- 
 nelle  they  were  in,  faying,  Arifey  flrne,  for  thy  light  n 
 come^  a?id  the  glory  oft  he  Lord  is  rifen  upon  thee :  for  be- 
 hold the  darknejfe  flail  cover  the  Earth ,and groffe  darkiiejfe 
 the  people  :  but  the  Lord  fall  rife  upon  thee,  and  his  glory 
 flail  befeene upon  thee^  Ifa.  60.  1 .  When  the  Lord  fhined 
 forth  upon  his  people  in  more  glorious  difcoveries  of 
 himfelte,  he  calls  them  away  from  their  former  con- 
 dition :  when  the  Lord  difcoveredhimfelfein  a  Gof- 
 pell  difpenfation,  his  people  were  no  longer  to  fit  un- 
 der the  darke  cloud  of  legall  ceremonies.  Therefore 
 let  us  follow  the  Lords  call  unto  any  difpenfation  of 
 his,  and  not  to  be  over  confident  of  our  prefent  ways, 
 
 wc 
 
Verf.  11.  Solomons  Song.  343 
 
 we  rauft  remember  the  Lord  did  depart  out  of  the 
 San&uary  into  the  Temple^  and  out  of  the  Temple  in- 
 to the  miniftry  of  John  Eaptij},  and  out  of  John  Baptiji 
 into  that  of  Chrift  and  his  Apoftles.  We  know  not 
 what  the  Lord  may  yet  bring  us  unto  5  there  are  ma- 
 ny glorious  Prophecyes  yet  to  be  fulfilled,  and  many 
 glorious  things  are  fpoken  of  the  new  Jzrujakm  which 
 (hall defcenddowne from  above,  where  there  (hall be 
 no  need  of  the  light  of  the  Sun,  or  of  the  Moon.  If 
 the  Lord  fhall  callus  from  thole  wayes  wherein  we 
 have  in  joyed  God  formerly,  unto  an  higher  difpenfa- 
 tion :  let  us  be  willing  to  heare  his  voyce,  and  to  fol- 
 low the  Lamb  whitherfoever  hegoeth  1  Ourhappi- 
 nefle  liesnot  fo  much  in  this  or  that  forme,  but  in  the 
 injoyment  of  our  beloved. 
 
 So  much  for  Ch rifts  Exhortation  to  his  Church  : 
 the  Reafon  of  his  Exhortation  followeth. 
 
 Vers.  II.  Forlo,  the  Winter  k  f*fc  the  Raine 
 
 is  over  and  gone. 
 
 The  Church  had  a  longing  defire  after  a  neer  com- 
 munion with  Chrift,  who  had  made  fome  difcoveries 
 of  himfelfe  unto  her:  now  it  remaines  that  fhee 
 draw  neer  unto  him  :  to  which  end  Chrift  u- 
 feth  quick  Arguments  to  quicken  her  up  to  this  du- 
 ty :  his  motive  is  from  the  opportunity  andfitnefle 
 of  the  time,  and  therefore  he  faith  firft  of  all,  for  h9  the 
 winterkpaft^&c. 
 
 Winter)  is  a  timeof  cold,hardneiTe.  ftorm,and  tern-     ^£ 
 peft,  when  all  things  lye5  as  it  were  barren,  under    ino 
 Frolt,and  Snow,  and  cold  Blafts,  there  is  no  pleafure  Hyms%t* 
 to  be  taken  then:  But  in  the  Spring  time  all  fweet  m*",/''« 
 
 and^' 
 
344 
 
 An  EXPOSITION  of         Chap.  2. 
 
 and  pleafant  things  fpring  and  bud  forth,  whereas  in 
 fX  ufu       winter  all  flowers  and  fruits  are  confumed, .  and  as  for 
 cbaid&rum  trav€H  it  is  difficult,and  walking  is  unpleafant;  there- 
 tcnuglot:  f°re  faith  Chrift3  Tray  that  your  flight  be  not  in  the  win- 
 ter^ Matth.  24.  20    But  in  the  Spring  time  all  thofe 
 things  are- pleafant  3  then  there  is  the  melody  of  the 
 finging  of  Birds,  then  there  is  comfort  and  folace  to  be 
 taken  in  walking  abroad. 
 
 The  Rajnek  over  and  gone, 
 
 Rainek  over)  or  changed:  that  is,  the  ftormes  and 
 ttmpefts  of  the  winter  is  paft  away  and  gone,  and  faire 
 and  pleafant  weather  come  in  the  place.  Rainein 
 winter  is  uncomfortable  to travell  in3 as  in  Ezr.  10. 9. 
 1  he  people  tremhled^for  the  ra'me  was  great.  And  in  verf. 
 1  3.  7 he  people  were  not  able  to  fland  without^  becaufeit 
 was  a  time  of  much  ra'me.  Showres  andtempefts  are 
 very  troubkfome  to  thofe  that  are  abroad,  or  with- 
 out doors. 
 
 Thefe  things  maybe  apply'd, 
 FiriK  to  the  bondage  of  fin,which  may  well  be  com- 
 pared to  the  winter  5  for  as  a  nipping  winter  deflow- 
 reth  th~  beauteous  face  of  a  Garden  or  Orchard,  fo 
 doth  fin  deformeand  rob  a  people  of  their  beauty. 
 
 Secondly,  we  may  apply  thefe  winter  ftormes  and 
 blaftsto  outward  trouble  and  grievances  in  this  life, 
 by  the  malice  and  persecution  of  wicked  men  .•  as 
 when  ifnaei  was  under  Egyptian  bondage,  and  under 
 the  captivity  of  Babylon :  fueh  times  as  thefe  were 
 winter  feafms,  full  of  trouble  and  tempeft.  Now  we 
 may  a  ppl  y  it  unto  the  ipirituall  winter  of  A  ntichrifts 
 raigne  and  rage,  after  which  we  begin  to  fee  buddings 
 of  g,loj -y  and  liberty  fhine  forth  againe  Thirdly 
 
Verf.ii.  Salomons  Song.  345 
 
 Thirdly,  Wee  may  apply  this  winter  to  the  mena- 
 ces and  (howring  threats  of  the  Law  5  and  this  I  ra- 
 ther underftand  to  be  the  right  interpretation  of  the 
 words  5  even  as  by  the  fubiequent  Spring,  I  under- 
 ftand to  be  my  ftically  meant  the  Gofpell. 
 
 Now  looke  how  the  winter  is  to  the  fruits  of  the 
 earth    the  fame  is  the  miniftration  of  theLawto  the 
 
 foule. 
 
 The  Law  was  promulgated  with  enfignes  of  feare, 
 namely,  with  burning, /re,  Blacknejfe ,  darkncjfe,  and 
 tewpeji :yea,fo  terrible  was  thefiight,  as  Mofes  faid  I  ex- 
 ceedingly f  care  and  tremble,  Heb.  12.  18.  21.  This  ftor- 
 mie  winter  began  with  the  Law  in  Mount  Sinai,  when 
 Chriftcamein  the  flefh  to  publifh  the  Gofpell  of  joy 
 and  peace,  the  fhowres  of  judgement  ended  :  or  ra- 
 ther the  fhowres  were  changed ,  from  windie  tern- 
 peftuous  fhowres,  to  refrefhmg  fhowers  of  the  Spring- 
 time. 
 
 Hence  Obferve.     , 
 
 lhat  the  Saints  under  the  Gofpell,  are  under  a  more 
 glorious  and  comfortable  difpenfatien,  then  the  Saints  were 
 under  the  Law. 
 
 Hence  it  is,  rhatChriftufeth  this  as  an  argument  to 
 quicken  and  ftirre  up  his  Church,  to  draw  neere  to 
 him  :  namely,  becaufe  The  winter  was  changed,  and  the 
 rainegme. 
 
 Novy  the  nipingceremoniall  impediments  were  re- 
 moved, and  a  greater  difcoverie  of  love  and  grace  ma- 
 riife  fted.  The  Apoftlc  fpcaking  of  the  New-covenant 
 faith,  Now  that  which  is  old,  (meaning  the  Law)  is  ready 
 tovamjpawtty,  Hcb.  8.  15.  that  is,  feeing  Chriftis  come, 
 and  the  time  is  now  of  the  New-covenant,  the  Lcviti- 
 cali  ordinances  ("which  he  caHeth  in  another  place 
 
 Y   y  carnal) 
 
34<$  An  EXPOSITION  of        chap.  2. 
 
 carnal)  and  all  the  whole  forme  of  the  legall  Cove- 
 nant and  ceremonies,  formes  of  worfhip  areabrogated 
 And  now  faith  the  Apoftle,  in  Heb.  11.  Wee are  not 
 come  unto  Mount  Sinai>  but  unto  Mount  Sion   that  is   to 
 theChurch  under  the  Gofpell,  whereof  Mount  sion 
 was  a  Type,P/Jr/.  14.  7.  Hence  it  is  that  the  Prophet 
 Ifaiah  foretelling  of  the  glorie  of  the  times  of  the  Gof- 
 pelj  fayth,  And  it  flail  come  topajje  (faith  he)  m  the 
 lafi  dayeS>  that  the  mountain?  of  the  Lords  houfe,  flail  be  eha- 
 bhfled  in  the  top  of  the  mountains,  and  it  flail  be  exalted  a- 
 bove  the  hils&c.  that  is,the  fpiritual  glorie  and  grace  of 
 Chriits  Kingdome/hall  be  advanced  above  all  worldly 
 (late  and  power,  and  faith  he,  The  Nations  flail  flnv  m{ 
 to  it  j  and  many  people  flail  fay,  come  ye,  let  us  ^oe  up  to  the 
 tmnntaine  of  the  Lord,  to  the  houfe  of  the  God  of  Jacob   &c 
 Ifa.  s.  2,3.  that  is,  they  (hall  embrace  the  waves  of 
 Chrift  readily,  and  fpontancoufly,  with  a  free  ivint 
 they  (hall  not  be  filled  with  that  terrour  and  amaze1 
 menr,  as  the  people  of  ifracl  were  at  Mount  Sinai  - 
 that  when  they  heard  the  words  of  the  Law,  defired  to 
 heare  them  no  more:  butthey  (hall  fay,  He 'Kill  teach 
 us  his  ivayes,  and  wee  will  waJ/^e  in  his  pathes  ;  for  out  of 
 Zi  on  flail  goe forth  the  Law,  andthewordofthe  Lord  from 
 Jerufalem  :  That  is,  the  dodrine  of  the  Gofpell  (hall  be 
 firft  preached  in  Jemfalem,  and  from  thence  fent  abroad 
 into  all  the  world. 
 
 Chrift  having  ufed  a  motive  toquicken  his  Church 
 to  come  away,  taken  from  the  pleafantneffe  of  the  fea- 
 Ion,  to  wit,  the  fpring  time. 
 
 Nowktusconfider  the  particulars,  whereby  this 
 Spring  is  defenbed.  J 
 
 VERS. 
 
Vert  12.  Solom.ons  Song.  547 
 
 VERS.  12.  'I  he  flowers  appcare  on  the  earthy  th 
 time  of  the  Jinghtg  of  Birds  is  come ^ 
 and  the  voice  of  the  lurtle  is  heard  in 
 vitr  L.irtd, 
 
 VERS.  13.  '>hc  Fig-tree  putteth  forth  her' green e 
 fig*,  &c> 
 
 HEre  wee  have  a  particular  description  of  the 
 Spring,  by  the  flowers  that  appeare,  by  the  Ting- 
 ing of  birds,  by  the  voice  of  the  Turtle,  by  the  fig-tree 
 bringing  forth  tfiggs,  and  the  Vines  with  their  firft 
 grapes,  cafting  forth  a  fmell,  &c.  The  perfwnfion 
 thenbeing  drawne from  the  comparjfon  of  the  times. 
 Wee  are  to  confider  how  it  (lands  in  the  myfticali 
 fenfe. 
 
 Firft,  Wee  may  apply  this  to  the  State  of  all  the 
 eleft,  before  their  calling, and  then  to  their  eftate  after 
 regeneration.  Before  they  be  called,  their, hearts  are 
 even  like  the  earth  in  winter,  under  the  cold  frofts 
 and  ftormes  of  finne,  where  can  be  nothing  but  bitter  - 
 neffe  and  things  unfavourie.  After  the  Lord  hath  cal- 
 led them, there  is  a  fragrancie,  and  heavenly  dew  of 
 all  graces  upon  the  fouleD  then  the  fweet  flowers  and 
 wholefome  fruits  doe  bud  forth. 
 
 Secondly,  Wee  may  apply  the  words  to  the  ftate 
 of  the  Church,  under  nipping  frofts,  and  ftormie 
 threats  of  the  Law:  Now  I  y  thecommingofChrift  in 
 theflefb,  andthepvblifhing  of  the  Gofpell  of  peace 
 and  ^kd-tydine;^  thofc  win.  er-fLowres  were  chan- 
 ged., from  windy  owres  befeemmg  the 
 Spring, thehthere  wa     I  iR^iwge  of  fmriuiall  peace 
 
 Y  y  2  • and 
 
5+8  An  EXPOSITION  of         Chap.  2 
 
 and  joy  in  the  holy-Ghoft,  even  heavenly  melodic^ 
 which  is  here  represented  by  the  fpringings  of  flowers 
 and  the  finging  of  Birds. 
 
 7  he  flowers  appeare  on  the  earthy  &c. 
 
 1  he  flower  s^  or,  the  flowerings  appeare.  The  Hebrew 
 word  fignifies  any  flour  fling  things  in  Ezek.  7.  10.  it  is 
 Floruit,     ufed  for  the  blojjoming  of  a  rod  ;  By  thefe  flowers  wee 
 Effloruit.   niayunderftand3 
 
 Firft,  the  Saints  themfelves,  which  now  begin  to 
 holdup  their  heads,  and  of  the  fruits  of  the  Spirit, 
 whereby  the  ele&  give  a  pleafam  fmell :  and  whereby 
 they  are  much  adorned,  and  comforted.  Thus  when 
 the  Lord  promifeth  grace  to  his  people,  he  faith,  ifrael 
 ft)  all  blojjbme^andbud^  and  fill  the  face  of  the  world  with 
 fi'nit,  ifa,  27.  6.  Though  they  feemed  to  have  been 
 fo  grievoufly  affli&ed,  that  they  feeme  paft  all  hope 
 ofrecoverie,  yet  they  (hall  fettle,  and  thrive,  anden- 
 creafeagaine. 
 
 On  the  earthy  or,  in  the  earthy  which  being  drie  and 
 m*C  barren  by  nature,  (being  curfedfor  mans  fake,  Gen.  %.) 
 is  by  the  fupply  of  the  raine,  and  dew  from  Heaven, 
 is  mavde  fruitfull :  fo  are  the  Saints  by  nature,  but  are 
 made  fruitful  by  grace  .•  Hence  it  is  the  Lord  promifeth 
 to  be,  As  dew  upon  ifrael^  that  he  flail  grow  as  the  Lilie^  and 
 c  aft  forth  hk  roots  as  Lebanon  fas  branches  ft  alfpreadfohn 
 beautiefhallbe  as  the  Olive-tree^  &c.  Hof.  14.  4,  5,  6.  that 
 is,  as  if  the  Lord  had  faid,  I  will  healetheir  backflidings 
 and  love  them  freely:  for  I  will  fo  water  them  with 
 the  dew  of  my  grace  and  heavenly  blefling,  that,  they 
 fhall  be  like  the  Olive-tree,  which  is  alwayes  greene 
 andflouriftiingasin  TfaU  52.8. 
 
 Hence 
 
Verf is.  Solomons  Song.  349 
 
 Hence^Obferve,  Firft. 
 
 That  the  Saints  in  refpcct  of  their  graces,  are  very  facet 
 and  fragrant. 
 
 They  are  compared  to  the  flowers  of  the  fpring, 
 which  are  appointed  rather  to  favour  unto,  then  to 
 feed  upon  i  all  the  gracious  fpeeches,  thankfgiving^ 
 and  prayers,  are  as  fo  many  facrifices  of  faeet  fmellwg 
 favour  unto  God  by  Jefus  chr/JL  The  Prophet  Zeph.  in  ch. 
 o.  o.  calleth  it  a  pure  language,  which  the  Lord  would 
 givetohis  people  under Mcffias,  theface  of  the  earth 
 fhould  be  changed,  by  the  calling  inofthe  Gentiles, 
 &  by  their  fanftification  in  heart  &  tongue,when  they 
 (houldfpeake  the  language  of  Canaan^  as  the  Prophet 
 ifaiah  fpeakes,  Chap.  19.  18. 
 Secondly,  Obfcrve. 
 
 1  hat  the  Gofpell  makes  men  that  are  barren  by  nature,  to 
 be  exceeding  fruit  full. 
 
 The  flowers  appcare  m  the  cart hyfkc.  which  was  natu- 
 rally drie  and  barren.  Hence  the  Prophet ifaiahfzhh, 
 'J  he  Wildernejfe  and  fohtary  place,  Jhall  be  glad  for  themD 
 and  the  Defartftall  rejoyce,  and  blojfome  ar  the  rcfe  :  it  full 
 blojfome  abundantly ,  andrejoyce  even  with  joy  and  fin  gin g, 
 &c.  ifa*  35.    1,2.  that  is,the  Wilderncfle,  and  the 
 folhary  place,  or  ("as  it  is  in  the  originall  J)  the  land  of 
 drinefjc,ox  droughty  that  is  without  moifturc,  fiwll  be 
 amoftplentifullandbeautifull  place,  by  theglorieof 
 Cods  prefencein  his  Church.  Andinverfe6.  hefaith^ 
 For  in  the  Wilderncfje  fall  waters  break?  out,  and  fire ames 
 mtheDefart  5  that  is,  thofe  that  were  barren  before, 
 (hall  become  fruitfull  in  grace  and  holinefle^  Being 
 (astheApoftle  faith)  Yilledwith  the  fruits  of  righteouf- 
 ncjfe,Vhil.  1.  11. 
 
 So  much  for  the  firft  defcription  of  the  Spring. 
 
 The 
 
350  An  E  x?  0  SI  r  I  0  N  of        Chap,  s. 
 
 The  fecond  followeth. 
 
 ihe  time  ofthefinging  of  Bird*  is  come. 
 
 Ihe  time  ojjingin^xovj'it,  by  Birds. .  The  claufe  T  by 
 T>'nds)  is  not  in  theOriginall,  but  isneceiTariiy  ubder- 
 ftood  \  feingnot  any  other  finging,but  fuch  a  finging 
 of  Birds  (as  afterwards^  namely  of  the  Turtle^)  can 
 herebeundcrftood,  thatbeingone  g'oiiouseffe&of 
 the  Spring.  The  old  Latinetumes  \^lentpm  putati- 
 onk^  the  time  of  lopping  or  pruning  the  Vines. 
 
 The  Hebrew  word  Zamiry  indeed  fometimes  fo  fig- 
 nifieth,as  \i  fignifiethalfo  a  finging  as  here,  it  cannot 
 betaken  for  cutting,  but  for  finging,  becaufe  after- 
 ward we  have  Vines  brought  in  with  their  fruit,  and 
 therefore  cannot  be  the  time  of  pruning  and  lopping. 
 
 Arius  Mont  anus  renders  it3  Tempos  cant  us ^  a  time  of 
 finging. 
 
 Birds  in  Scriptureare  confidered 
 
 Sometimes  in  a  good    ?       t 
 Sometimes  in  an  evill  j  ^ 
 
 i.  They  are  taken  in  the  evill  part,  Matth.  13, 
 where  the  Birds  of  the  Aire  fteale  away  the  feed  of 
 godlineffe. 
 
 2.  They  are  taken  in  a  goodfenfe^  zsLevH.  12.6. 
 where  Doves  and  Sparrow  are  an  analogical  Sacrifice  to 
 God  5  as  alfo  in  flocking  of  Fowles,for  fuch  fupply  of 
 oblation,  unto  Noah's  Arke. 
 
 Now  for  the  firft  fort  of  Birds  they  are  fuch  as  John 
 
 fpeaks  of  \nRevel.  i8.theybea  Cageofuncleaneand 
 
 hatefull  Eirds,whofe  Song  is  vanity  and  difcord  :  but 
 
 f°rthf  5r^n-!lcrt  introduced,  intiirates  unto  us  the 
 
 1'hg  the  comforts  of 
 ,  1   . 
 
Vcrf.  12,  Solomons^,  351 
 
 the  Gofpell  and  of  the  Spirit^  doe  fing  his  praife  5  and 
 with  Pfialmes,andHywmes  }dhd  fpirit Hall  Songs,  doe  fing 
 and  make  melody  in  their  hearts  unto  the  Lord,  Ephef.  5 . 
 19.  The  holy  Ghoft  here  alluding  to  the  fweet  accents 
 of  Birds.    Let  us  Obfjrve  hence.    Firft, 
 
 lhat  the  Gofpell  of  Chri  ft  fills  mens  hearts  and  mouths 
 with  joy  andpraifes.  The  Gofpeliscal'dg^d  tidmgs,lh* 
 6 1 .1.  And  1 1 dm  gs  of great  joy ,  Luk.1.19.  &8.1.  Row.XQ* 
 13.  And  thus  we  have  the  Prophet  fay'mg.fl  hey  full  lift 
 np  their  vayce^  they  jh  all  fing  for  themajejhy  of  the  Lord^fkc, 
 From  the  ntmuji  parts  of  the  Earth,  have  voe  heardfongs^glo- 
 ry  to  the  righteous,  I  fa.  24.  14,16.  Andagaine.fpeak- 
 ingofthe  times  ofthe  Gofpell,  he  faith,  'lhenjha/1  the 
 Lime  man  leap  as  an  Hart,  and  the  tongue  of  the  dumb  fing, 
 &c.  Ifa.  35.  6.  That  is,  they  fhall  fing  Songs  of  joy 
 and  praife  to  the  Lord  5  when  the  Gentiles  began  to 
 appeaTe  a  Church,  then  fhee  began  to  fing  the  praifes 
 of  Mefiiah. 
 
 Secondly  Obferve, 
 
 lhat  the  mini  fir  at  ion  of  the  Gofpell  is  much  more  com- 
 fortable thin  that  of  the  Law.  The  Law  was  the  mini- 
 ftration  of  the  Letter,  of  death,  and  of  condemnation: 
 but  the  Gofpell,  of  Spirit,  of  Life,  and  of  righteoufneffe, 
 2  Cor.  3.  The  Law  was  given  with  terrible  found  ot 
 thunder,  the  Gofpell  in  forme  of  delegable  finging  .• 
 the  firft  Song  was  atpElegie  or  fad  dump,  the  fecond  an 
 Eulogie,  an  Hymme,a  Pfalme  of  joy  and  gladnelTe.The 
 Gofpell  puts  Songs  of  joy,  and  notes  of  delight  into 
 our  mouths. 
 
 So  much  for  the  fecond  description  of  the  Spring 
 The  third  followeth. 
 
 The 
 
r 
 
 i 
 guriur 
 
 552  An  E  X?  0  S  IT  I  ON  of        Chap;*2, 
 
 1  he  voyce  oft  he  Turtle  k  hear  din  our  Land. 
 
 ^n  This  Bird  in  the  Originall  called  Tor^  which  word 
 vifpofiw*  appellatively  is^r^as  if  this  Bird  above  others  were 
 £SJ.  a  Bird  of  order.  Thi*  Bird  is  a  kind  of  Dove,  addifted 
 to  the  Defart  and  folitary  places  $  true  to  his  Mate, 
 whofe  Song  is  mixed  with  fadneffe,  in  the  winter  fea- 
 fon  couched  in  fome  hollow  Tree,  comoiing  forth  in 
 the  Spring  with  his  mournfull  Song. 
 
 By  this  Bird  is  fometiines   meant  the  Church,  as 
 mPfaL  74.  19.  O  deliver  not  the  foul  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 
 fhee  being  mournfull,  weake,  and  timerous,  and  un- 
 able to  helpe  her  felfe.     And  fo  the  Church  is  called 
 \x\S0ng2.  14.  &  5.  2.  but  here  it  cannot  bemeant  of 
 the  Church,  feing  fhee  is  ftirred  up  to  arifeby  the 
 voice  of  the  lirtle.     What  Bird  ot  order  can  this  be 
 then,  but  that  which  was  appointed  for  a  burnt  Sacri^ 
 ficeinLevit.  1.  5.  even  Chrift  himfelfe,  who  during 
 the  time  of  the  Laws  winter,  was  couched  under  fha- 
 dows,  and  therein  layasdead^  but  when  his  Gofpell 
 was  to  be  fet  up,  when  he  fhould  appeare  in  the  flefh, 
 and  (hew  himfelfe  in  our  nature,  then  he  fung  perso- 
 nally to  the  Jewes,  and  to  the  firft  fruits  of  the  q 'entiles, 
 afterwards  by  the  glorious  and,f>lentifull  million  of 
 his  fpirit :    for  thus  Chrift's  fpirit  is  refembled  to  a 
 jbove,  as  at  his  Baptifme,  Mat.  3.  16.  So  then  by  the 
 voyce  of  the  Turtle  Dove  is  meant  the  voyce  of  the  Spi- 
 rit, whereby  they  are  refreshed,  and  doe  mutually 
 comfort  one  another,  and  doe  jointly -praife  God 
 with,  and  for  his  graces,. 
 
 Hence 
 
Verf.13.  Solomons^,  ^ 
 
 Hence  Obferve, 
 
 That  the  voyce  of  the  Sprit  of  Chrifi  founding  7  n't  he 
 GofpeU  is  very-corn  fort  able.  And  therefore  the  comtor- 
 tablegivings  out  ofthe  Spirit  in  the  days  of  the  Gof- 
 pell  is  compared  to  the  voyce  ofthe  Turtle  Dove  in  the 
 Spring,  who  had  h:d  herfelfein  the  holes  of  Treenail 
 the  winter  before :  So  Chrift  that  was  hid  under 
 typesand  fhadows,  toappearein  the  plentifull  pow- 
 rings  outottheSpii.it,  this  muft  needs  be  very  com- 
 tortablc.  The  Spirit  is  called  the  Oyle  of  gladneffe, 
 Pfal.45.  And  the  Comforter^  John  14.  andalltheef- 
 tedls  of  the  working  ofthe  Spirit  in  the  foul,  are  of 
 jcy  and  peace  3  and  the  joy  of  the  Spirit  is  like  the 
 interceflion  ofthe  Spirit,  unfpeakable  and  glorious^  as 
 the  Apoftle  fpeaks,  1  Pet.  1.  8. 
 
 Thus  we  have  thefirft  part  of  Chrifts  Spring  de- 
 fcribed. 
 
 1*  By  the  flowers. 
 
 2.  By  the  finging  of  Birds. 
 
 Nowfolloweth  fome  further  fruits  of  the  Spring, 
 reprefented  to  us  by  the  Trees  fruit.  1.  Of  the  Fig- 
 tree.  2.  Ofthe  Vine-tree,  and  thefe fruits  makeup 
 the  Springs  perfection,  and  ftand  for  a  prologue  to  the 
 Summer  feafon,  as  in  the  following  words. 
 
 Verf.  13/  The  Fig-  tree  put teth  forth  her  grecne  Figs. J 
 and  the  Vines  voith  tender  (j  rapes  give  a 
 good  fmell :  anfe  my  love^  >ny  fa  ire  one: 
 and  come  an\iy. 
 
 • 
 For  the  Fig-tree,  Chriitmaketh  the  budding  there- 
 of a  figne  ofthe  Summers  approaching,  andalfoofa 
 fruitful lyeare  following.    Learnea  Parable  of  the  lig- 
 
 Z  Z,  tree 
 
?54  An  EXPOSITION  of       Chap.  2. 
 
 tree  (faith  he )  wbcn  her  branch  k  yet tender •,  and  put- 
 teth  forth  leaves  yyee   kpow  that  fumrnzr  itnigh^  Mat. 
 24.  32.  And  r/777/e  dothconnt  the  Fig-tree  amongft 
 the  Trees  that  are  of  quick  nature,  fo  that  the  time  of 
 young  Figs  appearance,  muft  argue  the  forwardneffe 
 of  the  Springs  ready  to  entertaine  Summer.     Now 
 the  blefied  effefts  of  the  Spirit  and  grace  of  Ch rift 
 upon  his  Church,  is  maniftfted  by  the  Fig- tree  ;,  as 
 when  the  Lord  threatneth  deftruftion  by  the  Pro- 
 phetic faith,  There  foall  be  no  grapes  on  the  Vme^  nor 
 Figs  on  the  F/g-tree>  &c.  Jer.  8. 1?.  So  that  when  the 
 voyceof  the  Spirit  (hall  be  heard  as  thevoyceofa  Tur- 
 tle Dove,  then  the  Saints  (hall  be  fruitful!,  as  Fig-trees 
 in  the  time  of  fummer. 
 
 T  he  fecond  Trees  fruit  followeth. 
 
 And  the  Vines  rtith  tender  Crapes  give  a  goodfmell. 
 
 Grapes  of  themfelves  cafting  no  favour,  it  muft  ne- 
 ceflarily  beunderfrood  of  that  time,  wherein  there  be 
 fmall  Grapes  budding  forth,  and  flowersor  bloffoms 
 falling  off,  which  flowers  give  a  true  pleafant  odour, 
 and  therefore  (hee  faith,  T  he  Vine  with  the  tender  grape ^ 
 &c. 
 
 The  young  or  fmall  grape,  called  in  the  Originall 
 Smadnr^  awordufednot  abovethree  times  in  Scrip- 
 ture. By  this  variety  of  fruit  is  fignified  the  graces 
 andfruits  of  the  Spirit  in  the  Saints,  in  the  dayesof 
 the  Gofpellj  and  of  more  plentifull  effufions  of  the 
 Spirit  then  before:  when  the  Saints  are  reconciled 
 unto  God  by  Chrift,  thefweet  odour  of  their  graces 
 are  like  the  buddings  of  the  Fig-tree,  and  the  Viae. 
 The  people  of  God  are  likened  to  Gripes  and  Figgs^  as 
 \^Hof.  9.  10.  I  found  Ifrael  like  Grapes  in  the  WikkrneJJe, 
 
 Ifaw 
 
VerCij.  Solomons^,  355 
 
 //*n>  ^«r  Fathers,  as  thefirjl  ripe  in  the  Fig-tree,  at  her 
 firji  time.  It  is  noted  of  fame,  that  the  Fig-tree  bears 
 fruit  three  orfowre  times  a  yeare.  Now  in  that  he 
 faith  they  were  like  the  firft  ripe  in  the  Tree,  it  no- 
 teth  the  forwardnelTe  of  the  Saints  to  bring  forth 
 fruit,even  as  the  Fig-  tree  that  haftens  to  bring  its  firii 
 fruit,  that  it  may  haften  to  bring  forth  more  fruit. 
 Now  in  that  the  Saints  are  likened  to  the  Fig-tree, 
 and  to  the  Vine  for  fruitfullneiTe. 
 Hence  Obferve, 
 
 That  the  Spirit  by  a  Gofpeli  minijlration  makes  tlw 
 Saints  to  abound  in  all  fruitfullnefle.  The  Apoftle  tells 
 us  of  the  fruits  of  theSpiiit,in  </<*/.  5.  22.  Fut  the  fruit 
 of  the  Spirit  (faith  he)  is  love,  joy,  peace,  long-fujfering , 
 gcntlcnffi,  goodnejfe^  faith,  meekpeffe,  temperance,  8tc. 
 The  Saints  abound  in  fuch  fruits  as  thefe,  they  are 
 fuch  as  bring  forth  fruit  unto  god,  Rom.  7.  4.  Now  the 
 Saints  in  refptft  of  their  fruitfullnefle  in  grace,  may 
 well  be  aflimilated  unto tbe Fig-tree^nd  theVme. 
 
 Firft,  the  Fig-tree  bears  fruit  very  often,  at  leaft  Flm.  Lib. 
 fowre  times  a  yeare  }  and  Vlmk  faith  of  the  Mgyptian  l3C3P^ 
 Fig-tree,  that  it  brings  forth  fruit  by  the  veryftock, 
 not  by  the  Branches.  So  are  the  Saints  very  fruitfull 
 in  holintfTeand  righteoufnelTe,and  therefore  they  are 
 called  by  the  Prophet,  Ihe  Trees  of  right confnefje ,  the 
 plant  ingof the  Lord,  that  he  may  be  glorified^  Ifa.  61.5. 
 that  bringforth  much  fruit  to  his  glory.  And  Cbrift 
 faith  unto  his  Difciples,  Herein  is  my  Father  glorified, 
 in  that  yee  bring  forth  much  fruit,  John  15. 
 
 The  fecond  note:  that  the  r.aturalift  obferveth  of  jjmt  j,;^ 
 the  fig-tree  is,  that  when  it  iscut  downeand  caft  into  13.Cap.7i 
 the  water,  it  prefently  finketh  being  drie,  but  when 
 it  is  throughly  fteeped  in  the  water,  then  it  will  rife 
 
 Z  z  2  againe^ 
 
3  5  6  j4h  EXPOSITION  of        Chap.  2 
 
 againe-,  contrary  to  the  nature  of  other  trees,  who  in 
 their  drineffe  fwimme,  and  when  they  are  thorow 
 wetD  then  they  finke  to  the  bottome.  Thus  it  is  with 
 the  Saints,  when  they  are  firft  cafe  into  the  water  of 
 affiidion5they  begin  to  finke,  as  Peter  did,  when  he 
 walked  upon  the  Sea  with  Chrift  :  but  when  they 
 have  been  long  in  affliction,  and  moie  exercitate,.  that 
 have  been  as  it  were  tried  Soldiers,  fuchas  have  their 
 fenfes  well  exercifed^ or  fchool'd^  as  the  Apoftle  faith, 
 fuch  I  fay,  never  will  utterly  finke  in  their  trouble,  but 
 they  can  beare  reproaches  and  perfecutions  for  Chiifts 
 fake, and  when  they  are  weake  in  themfelves,  then  * 
 they  are  ftrongin  him,  and  more  then  conquerours, 
 
 Thirdly,  It  is  further  reported  of  the  figg-tree 
 that,  Scalpendo tanhm ferrcis mguibus aliternon  maturef- 
 plin.  lib.  cjt0  it  will  not  ripen  any  otherwife,  then  only  by 
 J3-  cah  1*  Scratching  it  with  Iron  horkesor  rakes  :  anri  it  being 
 fofcratcht,  it  will  bring  forth  feven  fold,  faith  Plime. 
 Such  is  our  nature,  that  it  will  not  bring  forth  any 
 fruits  unto  righteoufnefle^  unleffe.it  bequicku  si  and 
 flirredupby  the  Word  and  Spirit  of  God.  Wee -(hall 
 never  be  fruufull  trees  in  Chrifts  Orchard,  unleffe  we 
 be  pruned  by  the  Father ,- unlefle  he  purge  us,  and 
 make  us  bringforth  fruit,  as  Chri't  fpeaketh  fok*  1 5. 
 So  much  of  the  fig-tree:  nowfolloweth  thefimileof 
 the  Vine. 
 
 Firft,  A  Vine  is  good  for  no  ufe,  if  it  beare  not  fr  u  it?5 
 for.  fo  faith  the  Prophet,  Ezck*  chap.  15.  1,  2.  The 
 Vine-treeisforhis  wood,lef!e  regarded  for  building, 
 then  any  Tree  of  the  For  reft,  infomuch  as  n  ne  will 
 make  a  pin  thereof  to  hang  any  Veffel  thereon,  but  ra- 
 ther caft  it  into  the  fire  and  burneit.  Wee  may  apply 
 this;toourfelves-3  foi  what  fubftantiall  thing  is  in  our 
 
 nature 
 
Verf.13.  Solomons  Song.  357 
 
 nature  that  may  be  depended  upon?  he  that  makes 
 any  naturallabilitie,  as  a  pin  to  depend  on3  will  leane 
 on  a  broken  reed. 
 
 Secondly,  A  Vine  is  very  fruitful],  it  brings  forth 
 abundance  of  grapes,  as  appeares,  Pfal.  128.  3.  and 
 Ezek*  32.  12.  So  the  Saints  are  made  exceeding  fruit- 
 ful], by  theflowings out  ofthe  Spirit  of  Chrift  upon 
 their  hearts. 
 
 Thirdly,  The  Vines,  and  their  fruit  come  to  no- 
 thing, except  they  be  underproped  and  Lift  up  from 
 the  earth  :  fo  it  is  with  the  Saints,  both  they  and  their 
 fruits  come  to  nothing,  unlclle  Chrift  underprop  them 
 by  his  power,  fpirit,  and  grace  :  but  being  under- 
 propped by  the  flagons  of  Chrift,  and  by  the 
 diftributions  cf  his  grace,  they   become  very  fruit- 
 
 full. 
 
 The  Spring  thus  defer ibed:  Firft,  figured  by  flowers 
 
 and  Birds  finging. 
 
 Secondly,  From  the  budding  and  fprouting  forth 
 ofthe  fig-tree  and  the  Vine,  wherein  is  fet  foih  the 
 gracious  and  pleafant  voice  or  Chrift  in  the  Gofpdl, 
 with  all  the  effefts  and  fruits  thereof  upon  the  Saints  • 
 Nowitremaineththat  wee  fpeakeOtthe  exhortation 
 fubjoyned. 
 
 Arife  my  love,  my  f aire  onezand  come  an\n, 
 
 This  exhortation  is  the  fame,  that  wee  had  in  tfu 
 tenth  verfe  aforegoing,  and  therefore  theleiiemay  ber 
 faid  of  it  now  :  only  two  things  we  may  note  from  the 
 iteration  of  this  exhortation. 
 
 Firfr,  It  notes  the  backwardnefle  of  our  natures, 
 and  the  untowardnefle  of  cur  heai  ts,  for  yeUding  unto 
 
 Chtift 
 
358  An  E  x  P  0  s  It  i o  N  of       Chap.  2. 
 
 Chrift :  and  therefore  the  Lord  doth  gracioufly  call  his 
 people  againe  and  againe  to  come  up  to  a  more  full  en  * 
 joyment  of  himfelfe, 
 
 Secondly,  It  notes  his  exceeding  great  love,  and 
 rich  mercie,  that  doth  call  us  to  arife  from  the  evill 
 wherein  we  lay  captivated  by  finne,  and  from  the 
 winter  blaft  of  the  Law,  even  from  the  curfe  and  bon- 
 dage thereof,  and  alfo  hecallethusinto  the  glorious 
 liberty  of  theSonnesof  God:  fo  that  in  all  our  trou- 
 bles and  tentations^  wee  may  come  to  him,  andfinde 
 reft,  where  wee  may  fweetly  enjoy  our  (elves  in  him  : 
 all  which  is  reprefented  to  us,  by  the  flourifhing  and 
 joyfall  time  ofthe  Spring  5  which  Chrift  ufeth  as  a 
 motive,  to  perfwade  us  to  come  unto  him. 
 
 Vers.    14,  15. 
 
 O  my  Dove  I  that  art  in  the  clefts  of  the  Rockb  in  the  fecret 
 places  of  tht  flairs :  let  me  fee  thy  countenance^  let  me  he  are 
 thy  voice:  $  forfweetisthy  voice^and  thy  countenance  is 
 comely. 
 
 Take  us  the  FoXes,  the  tittle  Foxes  that  fpoile  the  Fines  :  for 
 
 our  Fines  have  tender  grapes. 
 
 T He  Church  cbntinueth  here  in  her  repetition  of 
 Chrifts  fpeech  unto  her,  which  fpeech  begun 
 verfe  10.  Tn  which  wee  may  Obferve* 
 Firft>   An  exhortation. 
 Secondly,  A  reafon thereof. 
 
 The 
 
Verf,  14.  Solomons^,  35^ 
 
 T]he  exhortation  is  given  forth  unto  us : 
 firft,  In  a  defcription  of  the  Ghurch. 
 Secondly,  In  the  thing  exhorted  unto, 
 
 Thedifcripticn  lieth. 
 
 Firftjn  a  fweet  and  friendly  compilation  given  by 
 Chrift  unto  his  Churchy  My  Dove. 
 
 Secondly,  In  a  defcription  of  her  dwelling  place. 
 
 Firft,  In  faying,-  Ibon  art  in  the  holes  oft  he  Rock^. 
 
 Secondly,  In  adding,  Inthefecretofthefia/rs. 
 
 The  thing  exhorted  unto3  is  the  Churches  manife- 
 ftation  of  her  felfe. 
 
 Firft,  In  faying,  Shew  me  thy  face, 
 
 Secondly,  In  adding,  Caufeme  tohearethy  voyce. 
 
 The  reafon  ofthis  exhortation  is  drawne  from  the 
 Churches  excellent  qualification,and  this  is  kid  down 
 in  a  twofold  affertion. 
 
 Firft,  he  faith,  For  thy  veice  is  fweet \ 
 
 Secondly,  he  concludeth,  And  thy  face  is  comely. 
 
 As  for  the  next  exhortation  in  the  15.  verfe  you 
 {hall  have  the  refolution  in  its  due  place. 
 
 Now  to  thtexhortation,  and  the  parts  thereof. 
 
 My  DoveJ&c 
 
 Chrift  here  calleth  the  Church  a  Dove  5  a  title  fome- 
 times  attributed  unto  Chrift  himfelfe :  the  Holy-gboft 
 fometimes  appeared  on  Chrift  in  the  fhapeof  a  Dove, 
 to  difcover  unto  us  thus  much,  that  Chrift  fhould 
 have  the  propertie  and  difpofition  of  a  Dove,  as  meek- 
 nefleand  gentleneile,  for  indeed  he  became  man  for 
 that  end,  to  be  a  mercifull  Saviour.  I  will  not  quench  tfy 
 fmoakjngfynx,  nor  Ire&ke  the  brut  fed  reed,  faith  he,  Afatth, 
 12,  20.  So  that  the  mercifulneffe  of  Chrifb  nature, 
 
 and 
 
'^Q  An  E  XP  0  S  IT  I  ON  of         Chap.  2. 
 
 aridthemercifulnefleof  his  Office  is  fet  forth  by  the' 
 refemblanceofaDove.  Now  as  Chrift  had  the.  Spirit 
 inlikenefleofaD^e  :  fo  all  that  are  Chrifts,  to  wit, 
 theSpoufeof  Chrift^  have  the  difpofition  of  Chrift: 
 that  fpirit  that  framed  Chrift  to  be  meeke,  and  gentle 
 l'ikea^t^dothalfo  frame  the  Church  into  the  fame 
 likeneffc  and  difpodtion  :  hence  he  faith,  MyDovcj&'c. 
 Obferve  hence. 
 
 That  as  Ghrifts^fois  the  Churches  temper  and  difpojition 
 framed  after  the  li\enejfe  of  a  Dove. 
 
 Now  wee  muft  know,  that  there  isfome  good  in  all 
 thecreatures :  there isa  beame  of  Gods  majefty,  and 
 an  image  of  vertue,  even  in  the  in feriour  creatures, 
 wherefore  the  Scripture  fends  ustofuch  creatures  for 
 many  excellencies,  that  are  to  be  found  in  them.  Now 
 the  Church  may  well  be  compared  to  a  Dove0  and  that 
 forfnch  properties  as  the(e. 
 
 Firftj  TheD^e  isa  mournfull  creature,  and  there- 
 fore Hezekjah  faith,  ididmoumeUke  a  Dove5lfa.%d.  14. 
 Andthe  jewes  ave  kid  to  n/ourne  life  Doves ^  Iia.  59.  and 
 it  is  (aid  bfthofethatihould  repent,  that  theyfhould 
 mournelike  Doves ,  £2^.7.16.  This  was  Davhh  con- 
 dition, in  Pfal.  1 20.  5.  Woe  is  me  that  I  fojournc  in  Me- 
 fech .  that  I  dwell  in  the  Tents  of  Kedar. 
 
 The  State  of  the  Saints  is  like  Doves,  who  mourne 
 to  God  in  their  defertions,  affli&ions,  and  tentati- 
 ons5  who  heares  the  bemonings  of  his  owne  fpirit 
 in  them. 
 
 Secondly,  A  Dove  is  an  innocent,  harineleffe  crea- 
 ture^ lirnple,  without  guile:hence  the  advice  of  Chrift 
 is  to  his  DifciplesD  Be  innocent  as  Doves b  Matth.  10.  Now 
 thereisafimplicity  that  is  finfull.whcn  there  is  no 
 mixture ofwifedome ink:  foritisfaid  in  Hoi.  7.  IX. 
 
 Ephra- 
 
Verf.i4*  Solomons^,  361 
 
 Ephraim  is  like  *fttt)  Dove  without  hearty  they  call  to  AEgypt^ 
 thcygoetoAjJyria  :  that  is,  when  they  did  rely  more  up- 
 on friends  3  and  outward  helps,  then  upon'  God,*t 
 But  there  is  alfo  a  pure,  holie  fimpliciry,  and  fo  God 
 isfaidtobe  fimple,  becaufe  there  is  nothing  in  him 
 contrary  to  hiinfelfe,  or  to  his  owne  nature.  In  this 
 refpeft,  the  Church  rray  be  faid  to  be  like  the  JD<rae3  in 
 refpeftofa  good  and  holie  fimplicitie,  when  there  is 
 no  no  mixture  of  fraud,  no  duplicity  in  in  the  foule  5  A 
 double  hearted  man  is  unconftant  ,  and  unjlable  in  all  his 
 lvayes,  faith  the  Apoftle,  jam.  1.  8. 
 
 Thirdly,  The  Dove  is  weakeand  impotent,  not  be- 
 ing able  to  help  her  felfeagainft  the  Birds  of  prey  :  it 
 hath  nothing  but  flight  :  So  the  Saints  are  unable  to 
 defend  themfelves,  but  only  they  can  flyetoGod  as 
 to  their  mountaine,  and  flye  to  Chrift  as  to  their 
 Arke  and  ftrength,  for  they  have  no  other  re- 
 fuge then  God,  nor  any  hiding  place  befides 
 Chrift. 
 
 Fourthly,  The  Dove  is  a  very  weake  creature:  Hence 
 it  is  faid  of  Ephraim^  that  He  foal  I  tremble  as  the  Dove0 
 cutoftheLandofAJJyria^  Hof.  11.  if.  So  the  Saints  are 
 called,  'J he  meekgof  the  earthy  Zepk.  2.  1,  2,  And  wee 
 are  exhorted  by  the  Apoftle,  As  the  EleUofGod^to  put 
 on  the  bowels  of  meeknejje  and  companion  ^  &c.  Col  of.  3. 
 12.  Eecaufe  this  grace  difpofeth  us  to  a  neerer  com- 
 munion with  God  then  other  graces :  it  is  a  grace  that 
 *  God  much  delights  in,  and  would  have  all  his  Saints 
 adorned  with,  as  is  manifeft  in  1  ret.  3.  4.  it  is  the  beft 
 jewel  or  ornament,  that  the  Saints  can  be  adorned 
 wk  hall  5  becaufe  it  empties  the  foule  of  all  Hefhly  con- 
 ceits, andfomakes  it  the  more  capacious  to  receive 
 any  good  from  God. 
 
 Aaa  FiftJv* 
 
362  An  EXPOSITION  of        Chap.  2. 
 
 Fittly,  The  Dove  is  loving,  chaft,  and  faithfully  to 
 her  mate,  alwayes  keeping  clofe  unto  her  .•  So  the 
 Saints, they  will  not  leave  Chrift  tot urne  to  Idols.  It 
 is^eported  that  in  the  dayes  of  Julian^  when  Idols  were 
 fet  up  in  every  corner  of  the  Chriftians  Temples,  yet 
 then  they  made  a  fhift  to  tumetheir  eyes  from  behol- 
 ding them.  The  believing  foule  is  faithfull  to  Chrift, 
 and  will  fet  up  nothing  in  the*heart  above  Chrift,: 
 Whom  have  I  in  Heaven  hut  thee?  (faith  David)andwhat  is 
 there  in  earth  that  I  defire  bejides  thee  ?•  Pfal.  73.  25.  The 
 Church  is  brought  in  like  a  chaft  virgine  contrafted, 
 and  her  Members  to  befuch  as  follow  the  Lamb  where- 
 focver  he  goes,  for  they  have  not  defiled  themfelves  with  wo- 
 men^  Revel.  14. 4.  that  is,  thofe  that  are  chaft  to  Chrift, 
 have  not  defiled  themfelves  with  idolatrie  and  fpiri- 
 tuallfornicatLn. 
 
 Sixthly,  The  Dove  is  a  cleanely  Bird,  anditfeeds 
 cleanely  upon  pure  graine,  and  will  not  lodge  but  in  a 
 cleanely  place,  where  it  may  not  be  annoyed  with  a- 
 ny  unfavourieftentch,  and  the  like:  fo  it  is  with  the 
 faithfull  foule,  it  will  not  feed  upon  the  dung  or  dogs 
 meat  of  this  world,  or  on  finfull  pleafures,  but  upon 
 Chiift  and  fpirituall  things.  Thecarnall  man  ufeth  to 
 feed  upon  duft,  and  earthly  things,  when  as  the  faith- 
 full luulc,  that  hath  taftedthe  heavenly  Manna  >  it  will 
 not  feed  uponihat  which  is  bafe  and  earthly;,  neither 
 can  it  indure  to  feed  upon  mens  inventions  or  ly- 
 ing legends,  but  it  loves  to  feed  upon  the  pure 
 word  of  God,  and  upon  heavenly  and  fpirituah 
 things. 
 
 Seventhly,  The  Dove  is  a  Bird  that  lovescommu- 
 nion  and  fellowfhip,  as  the  Prophet  fpeakes,  Who  are 
 thofe  that  flecks  to  the  wmdowes  like  Doves ,  Ifa,  60.  8. 
 
 For 
 
Verf.  i4.  Solomons%,  3^3 
 
 For  fo  they  ufe  to  flock  to  their  houfes  by  companies  ; 
 So  the  Saints  love  to  have  fellowfhip  wieh  the  Father, 
 and  the  Sonne,  asthe  Apoftle  John  fpeakes,  and  alfo 
 thev  leve  to  have  communion  one  with  another. Doves 
 
 I  confovt  with  Dove*  :  fo  will  Saints  have  communi- 
 on with  Saint?  and  none  clfe. 
 
 Eightly,  and  laftly,  the  Dove  is  a  low  priz'd  crea- 
 ture, as  appc&fcs  by  that  allowance  under  the  Law, 
 that  they  who  could  not  compafle  a  Lambe,  might 
 otfera  paireof'7//r//L,-jD^/'(.,/:)  and  yet  by  thereafon  of 
 the  apparition  of  the  fpirlt  in  the  likenefle  of  a 
 Dove,  it  is  ftamp'd  with  no  fmall  worth  and  excellen- 
 cie  :  So  the  Saints  are  of  very  low  efteeme  in  the 
 world,  and  lightly  accounted  of:  but  in  regard  of  thofe 
 fpirituall  and  divine  appearances  of  God  in  their 
 fou!c5,they  become  of  great  worth,  and  excell  in  di- 
 vine cxcellencie  «,  fo  faith  the  wife  man,  Ihe  righteous 
 is  r,;  '-eexc  Uent  then  his  Neighbour ,  Trov,  17.  26. 
 
 1  hus  f.  have  touched  upon  fome  properties  of 
 the  Dove,  unto  which  Chrift  doth  refemble  his 
 Churcl ,  andfo  farre  of  the  loving  attribute  given  by 
 thrift  to  his  Church,  in  faying,  my  Dove,  &c.  Now 
 
 >weth  thefecond  thing  in  this  defcriptton  of  the 
 Cnurch,  to  .wit,  the  manifeftation  of  her  manfion 
 r   xe. .  ;•    d  tl  at  fir  ft  in  faying. 
 
 7  hat  art  in  the  C  hfto^  or  holes  of  the  Rock: 
 
 meunderfrandthis  Hock  tobetheChurches  (ra- 
 ti  ft.  or  abiding  place  in  the  day  ufdiftrelleand  peife- 
 5  who  then  hideth  her  felfe  from  danger,  as  the 
 Drti  hideth  her  felfe  in  the  Rocks,  as  it  is  laid,  Oyce 
 that  cirel/  in  Moab,  leave  ihe  Cityes  and  dwell  111  the  Lioch^ 
 
 Aaa  2  and 
 
^4  An    EXrj)SlTiONof         Chap.  2 
 
 and  be  like  the  Dove  that  maketh  her  nefl  in  the  fide  of  the 
 holes  mouthy  Jer.  48.28.  But  wemayunderftandthis 
 Keck  myftically  to  be  meant  of  Chrift.,  who  is  the 
 Rock  of  the  Churches  falvation,  asthePfalmift  often 
 exprefleth.  Chriftwas  typified  by  the  Hock  in  the 
 Wildei  neiTeD  as  appears.,  1  £i?r.  10.4.  But  for  the  clefts  . 
 or  holes  of  the  RockD  they  feeme  to  insinuate  thefe- 
 cret  counfell  of  God  fealed  up  in  Chrift  concerning 
 theele&ion  and  calling  of  the  Gentiles:  andthofee- 
 left  Gentiles  did  as  it  wereD  lodge  in  the  eternal!  decree 
 of  God  in  Chrift,  all  the  time  ofthe  legall  winter  :The 
 Apoftle  faith  that  God  hath  defied  us  in  him  before  the 
 Foundation  ofthe  World :  And  the  fame  Apoftle  tells  us 
 inGal.  3.23.  Thative  (  meaning  both  Jew  and  Gen- 
 tile )  'were  kept  under  the  Law,  and  font  up  unto  the  faith , 
 which Jlmdd  afterwards  be  revealed.  So  that  the  Church 
 before  her  calling  had  her  abode  in  Chrift  5  yea3  with- 
 in the  fecret  ftairsand  lodgings  of  Chrift.  Thefe- 
 condmanifeftation  ofthe  Churches  manfion  place  fol- 
 io wet  h. 
 
 In  the  fecret  places  of  the  flairs. 
 
 The  word  Tranflated/cmtf  fignifies  a  hiding  place, 
 by  which  is  meant  a  hiding  place  in  the  Rock.  Thus 
 David  often  calleth  God  his  fecret  or  hidingplace,  as  in 
 Pfal.  32.7.  faying^  Thou  art  a  hiding  place  to  me,  from 
 difrcjJe,thouwilt  preferve  me,  fkc.  And  it  isfaidDthat 
 the  godly  fhall  dwell  in  the  fecret  place  ofthe  mojt  high, 
 Pfal.91.1.  Thatis5  under  the  glorious  fhadowand 
 protection  ofthe  moft  high, 
 -j^.  Ofthe  flairs)  or  a  fleep  place,  as  it  is  in  the  Originally 
 info,    thi?5  as  the  Rock,  is  to  be  applied  unto  Chrift,  by 
 
 whom 
 
Verf.i4-  Solomons  Song.  365 
 
 whom  weafcend  unto  God,  as  it  were  by  degrees  ,  as    naTM 
 by  ftepsandftairs.     Chrift  is  to  the  Saints  as  Jacobs  Gradur,  ' 
 Ladder  which  hefawin  the  Vifion,  upon  which  the  *miljtiwn* 
 Angells  of  God  afcendedanddefcended,  Cert.  28.  12. 
 jV^wi.51.  Chrift  is -both  our  biding  place  and  fteep 
 Rock,  where  we  may  afcend  toGodthe  Father,  it  is 
 through  him  we  have  any  accede  to  God.     The 
 Church  was  bafhiull  by  rcafon  of  fin,and  the  like  3  but 
 now  for  her  encouragement^  hrilt  calls  unto  her  to 
 n  neeie  communion  with  bimklfe,  with  this  defcrip- 
 tion  and  motive,  0  thou  my  Dove^  that  art  m  the  clefts  of 
 the  Rock?)  *n&  in  the  fecret  of  the  flairs.  That  if,  thou 
 that  art  put  into  the  Rock  of  Salvation,  by  whom 
 thou  may tfrafcend  up  to  me,  as  byfteps,  and  ftuir?, 
 
 &c 
 
 Hence  Obferve, 
 lhat  it  is  Chrift  alone  in  rchom  ive  may  make  ourfafe  ap- 
 proaches unto  Cod.      Chrift  had  called  his  Church  to 
 come  unto  him 5  now  fhee  being  difheartened  becaufe 
 of  fin  and  wrath,  heagaine  exhorts  her  to  let  him  fee 
 her  face, and  heare  her  voyce,  and  gives  her  this  en- 
 couragement, 0  thou  in  the  cleft  of  the  Rockc0&c.    The 
 Lord  tells  Mofes  ^  lhat  no  man  can  fee  his  face9  and  live. 
 We  may  fee  Jehovah1  s  back-  parts,  but  hisiace,  that  is, 
 an  immediate  view  of  his  abfolutenefle  and  perfection 
 cannot  be  feene  $  and  therefore  he  is  called  the  itroifi- 
 bleCod.but'm  Chrift  wehavea  manifeftationof  God., 
 whereof  we  have  a  figure  in  Mofes,  Exod.   33.  The 
 .Lord  proclaimed  his  mercy,  his  patience,  hisgood- 
 ntfle,  histruth,  and  jufficc  before  him,  thefe  are  his 
 back- parts,  and  more  then  thefe  he  could  not  fee;  and 
 therefore  it  is  faid,  that  the  Lord  covered  Mofes  with  his 
 hand,  rvhtlt  he  pa  fled  by ;   But  where  was  Mofes  when  he 
 
 had 
 
%66  An  EXPOSITION  of        Chap.  2, 
 
 had  this  Vifion  and  appearance  of  God  ?  He  was  in  the 
 cliff  of  the  rocks  :  Now  verily  that  Rock  was  a  fhadow 
 of  Chrift,  we  fee  the  glory,  goodnefle,  and  face  of  God 
 through  him,  P-crfpcadum,  as  it  were  in  a  glafle.  Chrift 
 is  the  lively  image  of  God,  7  Cor.  4.  4.  The  brightnejfe  of 
 his  glory,  and  the  cxpreffe  Charaffer  of  hisperfon^  Heb.  1.3. 
 There  is  no  excellency  in  the  Father  but  it  is  in  the 
 Son,  and  by  the  Sonne  we  come  to  injoy  it,  fo  faith 
 theApoftle,  God  who  hath  commanded  light  to  fhine  out 
 ofdarkneffe,  hath  fiincd  in  &nr  heart?  to  pve  thr  '-ghi  of  the 
 knowledge  of  the  glory  of  Go  din  the  face  of  Jtfus  chrift,  2 
 Cor,  4.  6.  Both  this  exprefiion,  and  thai  in  the  He- 
 brews before  mentioned,  where  Chrift  is  called  the 
 brightnefle  of  God^  glory,  are  a  metaphor  taken  from 
 the  beams  of  the  Sunne*.  as  the  Sun  is  manifefted  by 
 his  owne  brightnefle,  viz.  by  his  Beams^  for  we  can- 
 not fee  the  Sun  in  Rota,  in  his  Charriot,  or  circumvo- 
 lution, but  by  his  Ben-res :  fothe  inacceffible  light  of 
 the  Fathers  glory  is  revealed,  Tancptam  per  radios  ac 
 fplendorem,  as  it  were  by  beams  and  brightnefle,  {hi- 
 ring moft  clearly  in  Chrift,  and  the  Fountaine  and 
 root  of  that  brightnefle  is  in  Chrift's  God-head,  but 
 darted  upon  us  through  the  Man-hood,  according  to 
 the  teftimony,  John  1.18.  No  man  haihfeene  God  at  any 
 time*  the  onely  begotten  Sonne,  which  is  in  the  brfome  of  the 
 Father,  he  hath  declared  him.  The  bofome  is  the 
 place  and  feat  of  fecrets:  now  it  is  Chrift  onely  that 
 opens  the  bofome,  declares  the  fecrets,  and  reveales 
 the  glory  and  brightrtefTe  of  Gods  face  unto  us.  In  a 
 word,  all  our  happinefle,  fafetv,  and  glory,  lies  in 
 Chrift:  if  we  be  in  the  Reck,  we//V  in  heavenly  places 
 with  Chrift,  Ephef.  1.  3,  And  we  are  in  Chrift,  Ephef.  1. 
 !•  1  Cor,  2.  1.  And  our  life  k  hid  with  Chrift  m  God, 
 
 CoL 
 
Verf.  14.  Solomons  Seng.  167 
 
 Col.  3.  3.  And  by  him  we  have  accede  to  the  Father, 
 as  it  were  by  fh  ps  and  ftairs. 
 
 So  much  for  the  defcription  of  the  Church,  in  re- 
 fpeft  of  her  manfion  or  dwelling  place.  Now  follow- 
 eth  the  thing  fhee  is  exhorted  unto,  with  the  Exhor- 
 tation annexed. 
 
 Let  me  fee  thy  countenance,  let  me  heare  thy  voyce, 
 for  fn\*ct  is  thy  vojci^  and  thy  countenance  is 
 comely. 
 
 Chrift  having  awaked  his  Love,  he  now  exhorteth 
 hertoa  moreneer  fellowthip  2nd  communion  with 
 himfelfe:  and  that  firfr  by  faying, 
 
 Let  me  fee  thy  Countenance,  8tc. 
 
 Let  me  fee')  or  caufe  nit  to  fee  thy  of  peel,  thy  v  if  age,  thy  ,_  PltCJ. 
 forme  and  faf  ion:  that  is.  ftir  upthytahh,  and  hold  ^f 
 up  thy  face,  fhew  me  thy  Countenance  boldly,  with  *JJ*«t,/>™' 
 joy  and  comfort  ;  looke  upon  me,  as  it  were  with  o-  ^S'i^' 
 pen  face,  and  fee  my  glory,  contemplate  upon  my  ex-  v\jh^i^ 
 cellency  and   goodnefle:    and  in  this  manner  doth  ft*?** 
 Meftiah  call  the  Church  toaneer  and  fweet  commu- 
 nion  with  himfelfe. 
 HenceObferve, 
 
 1 hat  the  Saints  with  faith  and  boldnejfe  haveaccejfe  un- 
 to the  Father,  through  Chrifi  their  Mediator.  Hence  it  is, 
 that  the  Spoufe  being  in  the  Rock  (  by  which  is 
 meant  Chrift,  as  was  {hewed  before  )  is  bid  to  come 
 and  unveile  her  face,  and  to  take  a  view  of  the  glory 
 ofGod  in  Chrift.  And  this  is  that  which  the  Apo- 
 ftle  declares,  faying,  Hut  rre  with  opn  face  beholding  as 
 
g63  An. EXPOSITION  of         Chap.  2. 
 
 in  a  glaj]e0  the  glory  of  the  Lord^  arerchanged  into  th:  fame 
 Im a ge0  from  glory  to  glory  ,  even  at  by  the  Spirit  of  the  Lord^ 
 aCor.  3.  18.  This  expreffion  is  taken  from  an  allego- 
 ry of  the  covering  wherewith  Mofes  veiled  his  face, 
 when  he  appeared  before  the  Lord,  ExW.  34.  33.  And 
 by  that  beholdingofGod, had  his  facelightned,  and 
 fhining  with  beams.    So  have  the  Saints  a  free  acceffe 
 unto  God  by  Chi  ill:,  which  is  not  as  a  darke  vaile,  but 
 a  pure  refplendent  glafle,  wherein  the  glorious  coun- 
 tenance of  God  is  feene  by  Us  5  and  we  are  thereby  re- 
 newed, and  as  it  were  glorified  in  our  mind^  accor- 
 ding to  the  fame  Image  of  God3  inholineffeand  righ- 
 teoufneffe.     And  againe  the  Apoftle  tells  us3  We  have 
 a  High-Pr/eft  which  is  entered  into  Heaven^  even  Jefus 
 the   Sonne   of   God     (   Therefore  faith  he  )   let  us 
 hold  fall  our  profefion,  &c.  And  let  us  goe  boldly  to  the 
 irijhu  eft  ihrom  of  grace,  th.it  roe  may  receive  mercy  ,  and  find  grace 
 arfcfjm?'  to  helpc  in  the  time  of  need,  Heb.  4.  1^,  1 6.  For  Chrift  is 
 dm  cm'    (as  one  faith)  the  Prieft,  the  Sacrifice,  the  God,  and 
 umptum  in  ^  Temple ,  the  Prieft  by  whom,  the  Sacrifice 
 %mu^'  through  whom,  the  God  to  whom,  and  the  Temple 
 in  whom  we  are  reconciled.  Thus  for  the  firft  branch 
 of  the  exhortation.     The  fecond  followeth  in  adding 
 thefe  words. 
 
 Let  me  heave  thy  voyce, 
 
 ^  Let  meheare)  or,  cauf  me  to  hsare  thy  voyce  :  towit, 
 thevoyceof  his  ownefpirit  fpeaking  in  the  Spoufe3 
 by  prayers,  praifes5  and  thankfgivings.  Chrift  calleth 
 for  the  voice  of  the  Spoufe,  liketothe  joyous,  fweet, 
 mourning  note  of  the  Dove  in  the  abftnee  of  her  Mate. 
 
 Hence 
 
 th 
 
Verf.i4«  Solomons  Song.  ^£9 
 
 Hence  Obferve, 
 That  Chrift  is  fo  affcffed  with  the  freed  Dove-like  voyce 
 of  his  Churchy  as  that  he  entreats  his  Church  to  caufe  him  to 
 heare  it.  He  calls  for  the  voyce  of  preaching  his  glo- 
 rious works,  the  joy  and  gladnefle from  his  Church: 
 and  he  calls  for  the  voyce  of  prayer,  rf )!.  50.15.  Call 
 on  we  in  the  day  oj  trouble,  &c.  Though  Chrift  fhould 
 fceme  fometime  to  negleft  his  people,  as  not  to  heare 
 them  :  yet  he  would  not  have  them  to  ceafeto  call 
 upon  him,  but  would  have  them  fray  continually .  like 
 the  poore  Widow  in  the  Gofpell  that  inportuned  the 
 judge:  becaufewhenhefcems  not  to  hear  his  Spoufe, 
 he  looks  on  her  with  the  greateft  delegation.  So  far 
 the  fecond  branch  of  the  exhortation.  The  reafon  of 
 the  one  and  the  other  followeth. 
 
 For  facet  is  thy  voyce  ,  and  thy  Countenance  is 
 comely. 
 
 Thy  voyce  is  faeet)  ox  f  leafing^  delight  full  1   that  if,    3*\y 
 acceptable  and  welcome,  being  uttered  by  faith  it  M$cu*- . 
 muft  needs  delight,  becaufe  it  isfweet,melodious,and  ^mtxar  % 
 piercings  and  no  marvaile,  feing  it  is  the  voyce  of pberunhjw 
 his  owne  Spirit,  and  therefore  cannot  be  but  very  cundlisM' 
 fweet  and  delightfome. 
 Hence  Obferve, 
 
 7 hat  the  vc) ce  ofC hrjfts  orvnefpjrit  in  his  Saints^  is  very 
 faeet  andpleafant  unto  him.  Would  Chrift  fo  call  and 
 earneftly  feeke  for  the  voyce  of  his  Spoufe,  if  it  were 
 not  a  fwett  Sacrifice  unto  him?  According  as  it  is 
 written,  that  the  Offerings  of  Judah  and  fnt]ai\m  iv  re 
 faeet  unto  the  Lord,  Mai.  3.  4.  AndNoafSs  Sacrifice  had 
 a  faeet  favour  unto  the  Lord.     Whereas  the  Lorci  faith 
 
 B'bb  of 
 
37° 
 
 An  E  X  F  0  S  (T  I  0  N  of        Chap.  2 
 
 ofthewickedj  Tour  Eurnt-Ojfrings  are  not  acceptable^ 
 nor  your  Sacrifices  jveeet  unto  we,  Jer.  6.  20.  The  fe- 
 cond  reafon  followe:!1!. 
 
 And  thy  Countenance  is  comely. 
 
 n.w»  Comely )  or  defireable^  beautifull :  the  countenance  of 
 
 Ctfm^e-  tbefaithfull  muft  needs  be  glorious:  for  the  ivifdome 
 fid4Tht  of  a  man  (faith  Solomon)  doth  make  his  face  to  fiine, 
 mU  and  the  firength  of  his  face f)all be  changtd,  Ecclef.  8.  i. 
 This  isfpoken  of  heavenly  wifdome,  which  caufeth 
 the  foulsface  to  thine }  caufing  a  right  ftrong  heart  to 
 change  its  complexion  from  evilL  to  good,  of  defor- 
 med, becomming  comely.  Thefe  praifes  of  the 
 Church  are  fpirituall,  and  according  unto  the  efteeme 
 and  high  account  that  God  hath  of  her,  and  not  as  fhee 
 is  efteemed  by  man.    Hence  Obferve, 
 
 That  the  Spoufe  is  comely  and  defireable  in  Chrijis  ac- 
 count. It  is  moft  true  that  Chrift  himfelfe,  in  refpeft 
 of  worldly  reputation,  had  his  vifage  and  forme  fo 
 marred,  that  many  were  aftonifiied  at  him  $  he  had 
 no  forme  nor  comelinefle,  ifa.  52.  14.  53.  2.. but 
 Chrifti3  highly  prized  by  the  Father  3  and  is  in  high 
 account  with  the  Saints :  So  the  Spoufe  h  black  and 
 deformed  in  refpeft  of  her  outward  forme  and  vifage, 
 as  fhee  appears  to  thecarnall  eye,but  in  Chrifts  efteem 
 fhee  is  faire  and  beautifull,  comely  and  defireable. 
 Grace  in  the  Saints  carries  with  it  the  moft  tranfeen- 
 dent  good3and  the  excellency  ofallbeauties,for  what 
 is  grace  but  the  beams  of  the  divipe  nature,  which  is 
 thefountain  of  beauty,and  fpring  of  glory  ?  So  that  all 
 muft  be  faire  that  comes  from  thefountain  of  beauty, 
 and  all  muft  be  glorious  that  comes  from  glory  it  felfe. 
 Itfolloweth.  Vers. 
 
Ver£i5.  'Solomons^.  371 
 
 Vh  R  *•  1 5*  Take  us  the  Foxes,  the  little  Foxes  that 
 ffoile  the  Vines :  for  our  Vmes  have  tender 
 grapes. 
 
 HEre  the  'Church  repeateth  a  fpeech  of  Chrift 
 which  concern eth  his  careover  the  faithfull,  that3 
 fhould  walkeupin  a  clofe  communion  with  himfelfe* 
 The  parts  are  thefe  two. 
 
 Firft,  Acommandement  for  taking  and  apprehen- 
 ding the  adverfaries,  great  and  fmall,  laid  downe  un« 
 <flei  the  termecf  Foxes,  Take  nstheloxes^&c. 
 
 Secondly,  A  reafon  thereof,  and  this  is  drawne. 
 
 Firft  from  the  nature  of  the  Foxes,  which  is  to  de- 
 >voure,  7 hat  ffoile  the  Vines  &c. 
 
 Secondly,  From  the  time  ofthe  Vines  weaknefle^ 
 ^when  it  is  faid,  For  our  Vines  have  tender  grapes,  &c. 
 
 Take  us  the  Foxes,  &c. 
 
 Chrifts  command  is  to  reftraine  (the  fixes,  the  littfe 
 foxes*)  theenemies  of  the  Church,  of  greater  or  leffer 
 power ;  Hence  obferve,  Chrifts  care  over  his  Churchy 
 he  is  careful  that  it  be  not  fpoiled  by  devouring  beafts: 
 hekeepeshis  Vineyard  in  his  owne  hand,  and  will  fee 
 that  it  (hall  not  run  to  utter  ruine. 
 
 1 
 7 he  Foxes,  the  litttle  Foxes,  &c9 
 
 By  Foxes,  wee  may  underftand,  either  finne>,  or 
 perfons,  becaufe  both  of  them  are  hurtfull  unto  the 
 Spoufe. 
 
 Bbb  2  Firft, 
 
37* 
 
 An  E  X  P  0  S  1  N  0/  Chap.  2 
 
 Firft,  Every  finne  may  well  be  compared  to   a 
 
 FOTe. 
 
 i.  As  Foxes  hide  in  top  holes  of  the  Jearth3  -fl/*tf  A. 
 8."  20.  So  are  finnes  hidden  in  the  deceitfull  heart  of 
 man. 
 
 2.  As  the  Foxe  is  both  fubtile  and  harmefull.-  fo 
 isfinne. 
 
 Secondly,  Perfonall  adverfaries  of  the  Church  may . 
 wellbe  compared  to  foxes,  thofe  who  labourtheru- 
 ine  of  the  Churchy  and  thefe  are  either  falfe  teachers  or 
 bloody-Tyrants. 
 
 Firft,  Falfe  Prophets,  and  falfe  Teachers  are  fo 
 compared  by  the  Prophet,  Ezek.  13.  4.  0  ifrael,  thy 
 Trophets  are  hk§  the  foxes  in  the  Defarts.  And  fuch  are  by 
 Chrift  likned  toWolves^  Matth.  7,  12.  fuch  as  thefe 
 may  well  be  called  Foxes. 
 
 Firft,  For  craft  and  fubtiltie,  the  Apoftle  tels  us. 
 They  tuansforme  themselves  into  the  Apofiles  ofChrift^i  Cor. 
 11^13.  Such  Apoftles  Cfaith  he)  are  deceitfull  workers-^ 
 that  is,  who  feeme  to  labour  in  the  Vineyard  of  Chrift, 
 and  feeme  to  be  zealous,  as  ifthey  fought  nothing  but 
 Gods  glorie,  when  they  feek  their  owne  gaine  and 
 advantage  moil:  of  all. 
 
 Secondly^  In  refped  of  their  crooked  and  perverfe 
 wayes,  for  foaFoxisnoted,for  his  rolling  in  and  out 
 wUh  turnings  and  windings^  and  thus  David  fpeakes 
 ot  (the  wicked^  and  thofe  that  are  enemies  of  the 
 Church,  But  thefe  (faith  he)  that  turnz  afide  by  their 
 crookedwayes^  lead  them  forthwith  the  workers  of  ini qui- 
 ticj&c.  Pfal.  125.  5.  Such  as  Apoftate  from  the 
 truth,  or,  fuch  as  are  ignorantly  zealous,  that  thinke 
 thej  doe  God  good  fcrvice,  to  deftroy  the  Saints  $ 
 Suck. I  fay  turne  afide,  and   walke  in   crooked 
 
 waye^ 
 
Verf.14.  Solomons  Song.  373 
 
 waves.,    wafting    and    deftroying    the    Vines    of 
 
 Chiift. 
 
 Secondly,  Bloody  and  cmell  Tyrants  are  compared 
 to  a  Foxe,  as  Chrift  called  Herod  a  Foxe,  Luke  13.  32. 
 becaufe  of  his  fubtiltie,  and  fraudulent  difpofition.  In 
 likemannerthe  Apoftle  telsu?,  that  he  was  Delivered 
 out  of  the  mouth  of  the  Lionel  wr.^.ij.  Some  by  the  Lion 
 underftandtheEmperour  2Vew3  fo called  for  his  rage 
 andcrueltic,asforthe  moft  part,  Tyrants  and  pow- 
 erfull  enemies  of  the  Church  are  called.-  As  the  Mo- 
 ther of  the  Princes  oilfrael  is  faid  to  be  a  Lionejfe  :  And 
 pec  lieth  dcrcne  among  Lyons ,  and  fie  ncur/Jheth  her  whelps 
 ("to  wit,  tyrannicall  Kings)  among  young  Lyons^  Ezek. 
 10.  2.  that  is^themother  of  the  Kings,  to  wit,  the  peo- 
 ple of  the  Jeroes^  and  Jerufalem,  which  have  brought 
 them  forth,  hath  been  full  of  blood  and  violence,  and 
 hath  brought  forth  Kings  of  the  fame  nature.  The 
 powerfull  enemies  ofthe  Church  are  often  called  Ly- 
 ons,asinfp/.  35. 17.  and  91.13  Pro.28.Jer. 2. 15.  and  4. 
 y.AndMarfyas  certifying  hk  Vatron  at  Rome  j)f  the  de.it h  of ' 
 Tybenus^ufcth  this phraje,the Lionis dead$  asjofephwre-  i^\]!i\b: 
 porteth.  InKw.  19.  20.  we^readeofthefe?/?^  the  ii.  cap  ^ 
 falfe  Trofhet0  by  which  Beaft,  fome  underftand  to  be 
 theperfecutingmagiftrate^  as  the  falfe  Prophet  to  be 
 the  pei  fecuting  Prieft. 
 
 The  Popeisakindeofamixt  Foxe,  having  power 
 civill  and  ecclefiaftical,ufurping  both  fwords,  the  tern- 
 porall  fword  over  all  Princes,  and  the  fpirituall  fword 
 over  all  Churches.  Befides  all  thefe8  wee  may  come 
 neererhome,andfeemanyof  thefe  myfticall  foxes,  in 
 every  TowneandCitty,  perfecuting  the  Saints,  and 
 fpoiling the  tender  vines  ofChrift. 
 
 Now  wee  pafle  to  the  reafons  of  this  command,  and 
 
 firii: 
 
374  An  EXPOSITION  of        Chap.  1. 
 
 firft  from  the  devouring  nature  of  thefe  adverfaries 
 in  the  words  following. 
 
 7  hat Jpoile  our  Vines. 
 
 Spoile  ,  or,  corrupt  our  Vine-yards,  that  is,  by  devou- 
 ring the  grapes :  as  Foxes  fpoile  and  deftroy  the  Vines$ 
 fo  talfe  ProphetsDoppreflours,  and  Tyrants  deftroy  the 
 Church:  pfthefirft  fort  the  Apoftle  fpeakesof,  and 
 faith,  their  word  eateth  as  the  Canker,  2  Tim.  2.  17, 
 AndotfuchtheLordcomplaineth,  Many  Pafiors  have 
 corrupted  my  Vineyard,  Jer.  12.  10.  In  this  place  Pa- 
 fiors may  be  a  pplyed  unto  falfe  Prophets,  or  unto  the 
 tyrannicall  Rings  and  Princes  of  Babylon. 
 
 The  laft  reafon  is  taken  from  thefruitfulnefle  of  the 
 Vine  in  thefe  words. 
 
 tor  our  Vines  have  tender  grapes. 
 
 for,  in  the  Hebrew  and,  which  word  is  o^cen  ufe^ 
 inftead  of  for  ,  as  in   TJah  60.    13.  And  in  genejis 
 
 12.    19. 
 
 Our  Vines, or, our  Vineyards:  By  the  Vinyard  and  Vine 
 is  underftood  the  Church  ofChrift,  and  the  GofpeL* 
 The  Prophet  faith,  /  willfing  to  my  well*  beloved,  a  Jong 
 of my  beloved, oj his  Vine -yard,  I  fa.  5. 1,  and  the  Vineyard 
 of  the  Lord  is  the  houfc  of  ifrael,  and  the  men  of  Judah  hk 
 p  leaf  ant,  &c.  chap.  5.  7.  But  now  wee  muft  know, 
 that  there  are  two  forts  of  Vines,  the  one  ofjemfalem^ 
 the  other  of  Sodome,  as  Mofes  fpeaketh,  tor  their  Vine 
 is  the  Vine  of  Sodo me,  and  oj  the  Vines  oj  Gomorrah  their 
 grapes  are  gripes  ofgauh,  their  cluflers  be  hitter,ihesr  wine 
 is  the  poyfon  of  Dragons,  and  the  crucll  gank  efAfpes,  &c. 
 
 Deut. 
 
Verf.  15.  Solomons^,  §75 
 
 Dcut.  12.  51.    Therefore  it  muft  not  he  the  Vine  of 
 Sodo...e,  but  the  Vine  of  lemfukm^  which  wee  are  tcr 
 underftand  here.  Thi>  Vine  is  the  Spoufe  of  Chrift, 
 and  all  ihefaithfull  are  labourers  in  the  Lords  Vine- 
 yard. 
 
 lender  grapes,  which  doe  but  begin  to  bud,  and  {hew 
 themfelves,  even  in  the  beginnings  of  thefruits  of  reli- 
 gion :  Foxes  labour  to  deftroy  thefe,  as  Herod  fought  to 
 deftroy  Chrift  at  the  beginning  of  his  daye*3  and  P&rr 
 raoh  the  men  Children  oflfracl at  their  birth,  that  fo 
 I/r*e/ might  beno  more  a  Nation.  Thefe  Foxes  there- 
 fore both  great  and  finally  muft  therefore  be  taken  and 
 deftroyed.  The  words  being  thus  unfolded,  let  us 
 take  notice  of  thefe  obfervations. 
 Firft,  Obfeive. 
 
 7 hat  the  Spoufe  of  Chrifl  k  alwajes  troubled  with  feme 
 enemies. 
 
 There  are  alwayesthofe  of  greater  orleffer  power 
 to  afflift  the  Church,  there  will  al  way  be  fome  San-bal- 
 lat  or  Tobrah,or  fome  fuch  to  nible  at  the  Vines  of  Chrift 
 of  this,  the  Scripture  is  full  of  teftimonies. 
 Secondly,  Obferve. 
 
 7  hat  thefe  enemies  of  the  Spoufe,  are  of  a  devouring 
 nature. 
 
 7  hat  fpoile  our  Vines,  &c.  Foxes  are  hurtfull  to  the  la. 
 bour  of  the  husband-man. Samfon  being  wrongd  by  the 
 rJb////?/»^tooke  three  hundred  Foxes,  and  wjth  their 
 tailesfet  on  fire.,  burnt  their  corne,  with  their  Vine- 
 yards and  Olives.  There  havebeen  alwayes  falfe  Tea- 
 chers, as  in  Mofes  time,,  their  ftood  up  Janncs  and  Jam* 
 bres$  and  how  many  of  Baals  Prophets  were  there  in 
 the  time  of  £//.//?  and  when  was  the  Spoufe  of  Chrift, 
 free  from  perfecution  of  tyrannicall  Kings  and  Prin- 
 ces? 
 
%76 
 
 An  E  XV  0  S  IT  ION  of        Chap.  2. 
 
 ces  ?  This  is  then  the  Churches  portion,  and  therefore 
 not  to  be*  wondred  at. 
 Thirdly,  Obferve. 
 7  hat  Chrift  doth  cherift  the  leafi  buddings   of  grace  in  his 
 
 Saints, 
 For  our  Vines  have  tender  grapes :  When  a  Vine  brings 
 forth  wild  grapes,  Chrift  will  take  away  the  hedge  of  his 
 vineyard,  and  it  pall  be  eaten  up^  if  a.  5.4.   But  on  the 
 4  contrary,  Chift  tels  us5  that  every  branch  that  beareth 
 fruit,  fhall  be  purged,  that  it  may  bring  forth  morefruk 
 •  Job.  1  5.  1,  2.    fo  that  Chrift  hath  great  care  to  pre- 
 fer ve  young  and  tender  fruit. 
 Fourthly,  Obferve. 
 
 1  hatfuch  as  would  by  fubtiltie  and  tyrannie  dejiroy  the 
 tender  plants  of  Chriji  are  to  be  rejlrained.  Take  u* 
 the  Foxes. 
 Firft,  forfalfe  Prophets,  they  are  to  be  difcovered, 
 and  refuted  of  their  errour,  and  after  all,  judg'd,  and 
 caft  out  of  the  Church  S  he  that  will  deny  the  doftrine 
 of  the  Gofpell,  wee  muft  not  receive  him,  neither  bid 
 him  God-fpeed,  Joh.  2.  10.    But  in  the  end,  Chrift 
 himfelfe  will  reftraine  both  the  Beaft  and  the  falfe  Pro- 
 .phet,  asinFievel.  19.  20.  And  the  Beaji  was  taken^  and 
 with  him  the  jalfe  Prophet^  that  wrought  miracles  before 
 him^  &c.  Thefc  were  both  cafi  alive  into  a  Lake  of  fire  bur- 
 ning with  brimfione.     Theref  re  lee  all  perfecuting  em- 
 perours,  Kings,  and  Priefts  know,  that  the  time  will 
 come  that  Chrift  will  take  them  and  chaine  them  up, 
 orelfedeftroy  them,  and  in  that  hefayesD  thefe  fhall 
 betaken  alive  :  it  notes  out  unto  usD  the  great  and  hor- 
 rible torments,  that  they  fhall  indureD  and  that  is  cal- 
 led the  Lake  of  fire,  to  wit,  an  exquifite  torment 
 thereby  refembled. 
 
 VERS. 
 
Verf.i 6.  Solomons  Song.  ~  ^ 
 
 Vers,    16,  17. 
 
 My  beloved  is  Mite,   and  1  am  hk ;  he  fecdeth  among  the 
 
 es 
 
 Vntilhhc  day  breake,  and  the  fiadom  flee  away?  turtle  my    ^ 
 beloved,  and  be  thou  l/kc  a  Roc,  or  young  heart  upon  the- 
 mount  aincs  of  Bethcr. 
 
 TUc  Church  having  finifhed  Chriits  fpeech,  flhee 
 now  concludeth  this  divine  aft  with  a  kinde.of 
 a  triumphant  acclamation  upon  the  former  paflages, 
 for  now  fhe  begins  to  feele  fome  comfort  from  Chrifts 
 drawing  neer  unto  her,  after  her  foule-ficknes :  Hence 
 fhebreakethout. 
 
 Firft.  With  praife,  vcrfe  16. 
 
 Secondly,  With  prayer,  verfei7. 
 
 Firft,  Wee  have  the  praife  of  Mejfiahs  love,  and 
 feeding  ;  hi*  love  is  laid  downe. 
 
 ■    FirlV,  In  the  gift  of  himfelfe  to  his  Spoufe,  expreffed 
 in  thefe  words,  My  beloved  is  mine,  &c. 
 
 Secondly,  In  that  fhe  was  made  his:  And  I  am  his. 
 He  being  hers,  (lie  therefore  became  his. 
 
 Laftly,  She  praifeth  his  feeding^  affirming  that  to  be 
 amongthc  Lilies, 
 
 In  thefe  words,  My  Beloved  js  mine,  and  I  am  his  :  ^ 
 thereis  a  mutuall  intercourfe  and  viciffitudc  of  clai-  j 
 ,1.  ing  intereft  betwixt  Chrift  and  his  Churchy  the  ( 
 Church  indeed  glorieth  in  this,  but  not  fo  much  in  her 
 
 Ccc  lelfc, 
 
g78  An  EXPOSITION  of        Chap.  2, 
 
 felfe,  as  in  her  beloved,  according  to  that  Of  the  Apo- 
 ftle,  He  that  gloricthjct  him glorie  in  the  Lord^  1  Cor.  i, 
 31.  And  obferve  what  it  is  (he  glorieth  in,  namely, 
 in  that  communion  which  is  betweene  her&nd  Chrift, 
 and  this  fhee  declareth  by  apaffionate  expreffion"  of 
 comfort,  and  that  from  the  higheft  pitch  of  affe&ion, 
 
 I  «  v  \    x  *     from  a  heart  enflamed  with  love,  fay  ing,  1  am  my  Eelo- 
 
 i^s***?    ,9   veds  .and  my  beloved  is  mine. 
 
 ^h/       Firft,  Note  from  thefe  words,  My  behvedis  mine,  Sec. 
 -^  '   1  hat  there  is  a  tin  ion  betweene  Chr/Ji  and  his  Saints,  from 
 whence  arifeth  allfvoeetcommunt$n. 
 
 Chrift  is  the  head  ofhisSpoufe,  and  (he  by  the  Spi- 
 rit united  unto  him  as  his  myfticall  body  :  he  is  Chrift 
 the  giver  of  all  fpirituall  influence  to  his  Church  : 
 Chrift  is  alfo  the  Churches,  as  by  marriage,  if  the  per- 
 fonofthe  Husbands  be  the  wives,  hisgoods,  and  tides 
 of  honours  are  hers  alfo,  he  having  pafled  over  the 
 right  of  his  ownebody  unto  her ;  fo  is  it  in  the  myfti- 
 call marriage  betweene  Chrift  and  the  Spoufe,  thatu- 
 nion  and  conjunction  of  perfons  betweene  them,  doth 
 intitle  the  Church  in  the  communion  of  all  his 
 graces. 
 
 Now  fiom  this  union  of  perfons,  comes  a  commu- 
 nion of  all  good  things  :  fo  that  the  Church  can  fay 
 if  Chrift  be  mine,  all  that  he  hath  is  mine,  what  he 
 hath  done,  and  what  he  hath  fuffered  is  mine,  and 
 why  ?  becaufe  he  is  mine,  for  union  is  the  foundation 
 of  all  blefled  communion.  And:  foagaineon  the  other 
 fidethe  Church  can  fay?  lam  his,  my  perfon,  my  life, 
 and  ftrength,and  all  is  his,  to  glorifie  him  ;  fo  there  is 
 a  union  and  communion  mutually  betweene  Chiift 
 and  his  Church.  The  originall  and  fpring  hereof  is 
 Chtifts  uniting  and  communicating  hknfelfe  firft  to 
 
 his 
 
 4 
 
Verf,  1 6 .  Solomons  Song.  37^ 
 
 his  Church,  for  the  Spring  begins  to  the  ftreame, 
 what  hath  the  ftreame,  but  it  firft  was  in  the  Spring? 
 Now  there  is  an  evidence  of  right  and  propriety  that 
 Chrift  doth  coinir.unicate  unto  his  Saints,  whereby 
 they  have  a  comfortable  intereft  in  him. 
 
 FirftD  Tn  all  his  workesand  performances,  they  are 
 inapeculiar  refped:  for  every  Sain  i9  his  making  of  the 
 world,  fetling  of  policies  and  governments,  rooting 
 up  of  Kingdomcs,  executing  of  judgements  in  the  <^g 
 earth,  rewarding  fome,  and  punifhing  others,  and  the 
 like,  all  thefc,nnd  in  all  other  generall  providentiall 
 workes  of  Chrift,  the  Saints  have  a  kinde  of  intereft 
 and  proprietiein,  next  unto  hi*  owne  glorie,  Chrift 
 aimed  at  the  good  of  his  Church  in  all  thefe  things, 
 and  doth  alwayes  make  them  inftrumentall  for  her 
 welfare,  in  which  fenfeare  the  words  of  the  Apoftle, 
 *  Cor.  3.  2T,2  2.  Alt  things  are yours,  (faith  he)  whether 
 Tiiul  or  J  polio,  or  Cephas,  or  the  world r,  or  life,  or  de*th,  or 
 things  prefent,  or  things  to  comei,  all  is  yours. 
 
 Secondly,  The  Saints  have  a  claime  alfo  in  the  dig- 
 nities and  honours  of  Chrift.  There  is  a  reciprocation 
 (as  it  were)  betweene  him  and  his  people  5  they  are 
 mutually  and  interchangeably  glorified  in  one  ano- 
 ther :  asChrift  k  glorified  in  them,  Job.  17.  10.  fo  they 
 are  unfpeakably  dignified,  and  graced  by  him.  The  glo- 
 rie of  Children  (faith  Solomon)  are  their  Fathers,  Vrov. 
 17.6.  Ifthefatherbeheroical!,orany  way  excellent, 
 this  is  the  Sonnes  glorie,  unlefle  he  degenerate  :  now 
 the  Saints  are  called  the  Seed  and  the  Children  of  Chrift, 
 whatfoever  therefore  he  excels  in,  it  is  their  dignitie, 
 and  their  glorie  :  Befidcs,  Chrift  doth  impart  of  his 
 ■glorie  and  honour  to  them,  making  them  like  himfelf: 
 Is  Chrift  a  tonne,  and  heire  of  all  >  fo  Are  thy  ibnnes, 
 
 Ccc  2  and 
 
38o  Jn  EXPOSITION  of         Chap.  2 
 
 and  heirs,  and  Co-heirs  with  Ghrift  5  fhall  he  judge 
 the  World?  So  {hall  they  in  fome  fort.-  Doth  he 
 breake  in  pkces  the  Nations  with  a  rod  of  Iron  ?  fo 
 doe  they  :  i>  he  attended  into  glory  ?  fo  {hall  they  af- 
 cend.-  there  is  notiny  whit  of  his  glory,unleffekbe 
 that  which  is  utterly  incommunicable^but  they  have  a 
 touchoiit,  if  Imay  fofay:,  yea,  and  that  which  is  in- 
 communicable, redounds  to  their  glory  alfo. 
 
 Thirdly,  the  Saints  have  interefHn  the  Offices  of 
 Chrift.  Every  Saint  may  fry  of  Chrift,  he  is  my  Pro- 
 phet and  Teacher,  he  is  my  Prieft  and  Reconciler,  he 
 is  my  King  and  Governour:  yea,  the  Saints  have 
 fuchan  interefHn  thefe  Offices  of  Ch  rift,  thatvertue 
 comes  out  of  him  to  make  them  even  Prophets,  and 
 Priefts,  and  Kings  alfo.  Prophets  in  fome  meafure, 
 to  teach  themfelvesaud  others,  Priefts  to  offer  fpiri- 
 tuall  Sacrifices,  acceptable  to  God  by  Chrift  5  and 
 Kings  to  rule  over  their  owne  lufts  and  corruptions. 
 
 Fourthly,  the  Saints  have  intereft  in  the  graces  of 
 Chrift:  he  that  hath  the  field  hath  alfo  the  treafure 
 that  is  hid  in  it.  It  was  the  greateft  confolation  and; 
 joy  of  the  Spoufe  that  fhee  could  fay,  MyBdovzciis 
 mhie.  So  all  that  is  in  Chrift  a  Believer  may  appropri- 
 ate to  himfelfe;,  he  may  fay,  his  riches,  his  love,  his 
 goodneffe,  his  greatneife,  his  power,  and  all  chat  is 
 his,ismine$  I  have  intereft  in  allthofe  nanfeendent 
 graces  of  his,  his  mercy,  his  truth,  hisprouiifes,  they 
 are  all  mine.  Thus  the  Saints  have  a  pecul  iarity  and 
 right  in  Chrift,  which  is  as  the  Spring  of  allmutuall 
 love  bet  weene  them. 
 
 Now  to  joine  the  words  together  (  MyJJelovcdis 
 mint  <wd  law  his  )  they  imply, 
 
 1.  A 
 
Verf.16.  Solomons  Song.  38 1 
 
 * 
 
 1.  A  mutuall intereft  5  asr/i/.  73.  -if  hom  have  1 
 in  Heaven  but  thee^  and  what  is  there  in  Earth  m  cowpari- 
 fon  of  thee  <?  He  is  mine,  yea,  and  I  am  hn,  there  is  pro- 
 priety with  peculiarity  and  intereft. 
 
 2.  The  words  imply  a  mutuall  love 5  Chriftis 
 theobjeft  of  the  Saints  bcftaffccVioii^  and  the  Spoui'e 
 is  the  very  Center  of  Chrifts  love,  his  love  reftson 
 theChurch5andicattersnottO(Hherob[e.(h.  Thus 
 the  Apoftle  applyes  the  love  of  Chriit,  faying.  He  fo- 
 7  ed  »h\  and  gave  i.  imfelfe  for  ;;/o,  Gal.  2.20.  And  roe  love 
 him  iccainc  he  loved  us  firjr,  1  John  4."  19.  So  that  the 
 Church  may  lay,  C  hriit  is  mine,  and  his  love  is  mine, 
 and  I  am  Chrifts, he  hath  my  fouie,  my  afFe&ion^and 
 all  that  I  have,  is  his  ,  he  hath  my  love  to  theuuer- 
 moft/ 
 
 3.  The  >vords  doc  alio  imply  mutuall  familiari- 
 ty 5  Chriftismy  fcUniiiarDmy  fellow-fricnd.and  Com- 
 panion^ hedifcovershimfelfe  unto  me  in  thefecreu 
 of  his  love:  So  the  Saints  have  a  ipirit  of  fellow  {hip 
 and  familiarity  with  God  in  Chrift,  fo  that  they  can 
 unbofome  and  let  open  their  hearts  to  him  upon  all 
 occafions,  as  unto  a  familiar. 
 
 4.  And  laftly,  they  imploy  complacency  or  reft- 
 ing  one  in  the  other.  Chrift  hath  a  complacency  and 
 refting  in  his  Spoufe,  he  is  well  plea  fed  in  her,  taking 
 thcgrcateftiatisfacVion  and  content  in  her  that  poffi- 
 ble  can  be  thought  on.  So  the  Church  hath  a  compla- 
 cency or  well  pleafedneflTe  in  her  beloved,  whereby 
 fheedoth  approve  and  like  of  all  that  is  in  him,  reft- 
 ing in  his  goodneile,  as  in  the  moft  lovely  and  defin- 
 able objeft  in  the  World.  Hence  fhefifafch  in  Char 
 i.Ver(ei52.  iky  love  is  better  then  Wine,  Tecdufcofthe 
 
 favour  oj  thy  good.  Ointments  [owed  forth ,  therefore  doe 
 
 the 
 
382  An  E  X  P  0  S  I  T  1  0  N  of        Chap.  2. 
 
 the  Virgins  love  thee.  This  fhew.  what  apleafing  and 
 delight  full  objeft  Chrift  is  to  a  believer  ;  what  more 
 acceptable  to  the  taftthen  fragrant  wine?  Chrift  is 
 farmoreacceptabletoaSaint.  What  more  pleafing 
 to  the  finell  then  fweet  Ointments  of  an  exquifite 
 compoiition?  Chrift  is  the  fame,  and  farfweeterto 
 the  heart  of  a  believer,  fo  that  the  Saints, from  this 
 complacency  and  wel-pleafednefle  in  Chrift,  doe 
 fweetly  acquiefceand  reftin  him,  as  in  the  lovelieft 
 cbjeft  in  the  world. 
 
 Having  fpoken  of  the  union  and  communion  be- 
 twixt Chrift  and  his  Church,  where  was  fet  forth  the 
 mutuallintereftand  owning  between  Chrift  and  the 
 Church.     Now  it  will  be  neceffary  that  I  fpeake 
 fomething  of  the  order  of  this  union.     Chrirf is  firft 
 ours,  t  hen  we  are  his,  My  beloved  k  mine^  and  1  am  hfc. 
 Hence  Note, 
 7  hat  Chrift  is  fir f  ours^  and  then  we  are  hk  becaufe  he  is 
 ours.     For  this  there  are  foure  grounds. 
 j.  Chrift  is  the  well-fpring  of  all  grace  in  us,  our 
 grace  comes  from  his  grace,  and  our  lovefrom  his 
 love,  as  appear?,  1  John  ^  10,  9. 
 2.  Becaufe  the  lefle  is  firft  beloved  of  the  greater  3 
 the  nature  of  love  is  firft  to  difcend,  the  fuperjour 
 firft  loves  the  inferiour  5  as  the  love  of  a  Father  3if- 
 cends  to  his  Child  firft,  then  the  Childs  love  afcends 
 back  to  the  Father  :  So  Chrift  firft  condifcends  to 
 love  us,  then  weafcend  in  our  love  to- him  again-e. 
 2.  From  thei>.trraftivenefleofChrifts  loveMagnesa* 
 Mor/seji  av;o/  :    love  is  the  attraftive  loadftone  of 
 love:  now  our  nature  is  fuch,  that  we  will  love 
 oncly  where  we  are  firft  loved  5  as  the  heat  of  the 
 Sun-beams  refleft  from  a  wall  ;  fo  Chrifts  love  to 
 
 us 
 
Verf.  1 6.  Solomons  Song.  383 
 
 us  cannot  butcaufea  reflexion  of  ours  upon  him  $ 
 our  love  is  but  a  fparkc  of  his.  We  loved  him  (faith 
 the  Apoftle)  becaxfe  he  loved  us  firjl :  when  he  re- 
 veales  his  loveto  xisfuch  afire  muftneeds  kindle 
 and  melt  our  affe&ions,  without  which  our  hearts 
 will  be  key- cold  and  frozen. 
 4.  Itrnuftbethefame  fpirit  that  tells  our  fouls  that 
 Chrift  loves  us,  that  mud  make  us  give  up  ouraf- 
 feftionsto  Chrift.    The  fpirit  of  Chrift  doth  fweet- 
 ly  difplay  before  the  foul e,  the  rich,  free,  and  libc- 
 rail  love  of  Chrift,  and  alfo  with  the  difcovery  oi 
 his  love,  caufes  the  foul  to  love  him  agatne. 
 The  nex  t  thing  to  be  enquired  into,  is, 
 
 1.  How  Chrift  comes  to  be  ours. 
 
 2.  How  we  come  to  be  Chrift^. 
 
 Chrift  becomes  ours  by  fuch  means  as  thefe. 
 
 1.  Chrift  is  ours  by  the  free  donation  and  gift  of  thz 
 Father,  as  appears,  °jch.  3/16.  God  fo  loved  the  World 
 that  he  gave  hi*  onely  begotten  Sonne ,  &c. 
 
 2.  Chrift  freely  gave  himfelfe  unto  us  5  fo  that 
 Chrift  is  ours  by  his  owne  confent,  he  hath,  as  it  were 
 palled  over  himfelfe  unto  us.  The  Apoftle  faith3 
 Chrijl  loved  me  and  gave  himfelfe  for  me^  Gal.  2.  20.  As 
 the  Father  freely  gave  his  Sonne  unto  us,  fo  Chrift 
 freely  and  fpontancoufly  gave  his  confent  to  be  ours. 
 
 3.  Chrift  hath  pafifed  himfelfe  over  unto  his 
 Church  by  Marriage  3  although  we  had  nothing  to 
 bring  to  him  but  poverty  and  mifery,  yet  hetooke 
 upon  him  our  nature  to  difchargeall,  that  he  might 
 marry  us,  and  fo  pafie  over  himfelfe  unto  us,  as  a  huf- 
 band  pafleth  over  himfelfe  unto  his  wife.  Hence  it 
 is  that  the  Lord  faith,  lam  married  unto  you ,  and  I  will 
 take)  on  one  of  a  City^  and  two  of  a  F^wily^arrJ  I  will  bring 
 
 torn    ■' 
 
382  An  E  XT  0  S  I  T  1  0  N  of         Chap.  2. 
 
 the  Virgins  hve  thee.  This  ftrewv  what  apleafing  and 
 dclightfullobjeft  Chrift  is  to  a  believer:  what  more 
 acceptable  to  the  taftthen  fragrant  wine?  Chrift  is 
 fartnoreacceptabletoaSaint.  What  morepleafing 
 to  the  fmell  then  fweet  Ointments  of  an  exquifite 
 competition  ?  Chrift  is  the  fame,  and  farfweeterto 
 the  heart  of  a  believer,  fo  that  the  Saints, from  this 
 complacency  and  wel-  plea  fed  neffe  in  Chrift,  doe 
 fweetly  acquiefceand  reftin  him,  as  in  the  lovelieft 
 cbjeft  in  the  world. 
 
 Having  ipoken  of  the  union  and  communion  be- 
 twixt Chrift  and  his  Church,  where  was  fet  forth  the 
 mutual!  intereft  and  owning  between  Chrift  and  the 
 Church.     Now  it  will  be  necefTary  that  I  fpeake 
 fomething  of  the  order  of  this  union.     Chrift  is  firft 
 ours,  then  we  are  his,  My  beloved  is  mine^  and  1  am  his. 
 Hence  Note, 
 That  Chriji  isjirji  ours^  and  then  we  are  his  becaufe  he  is 
 ours.     For  this  therearefoure  grounds. 
 j.  Chrift  is  the  well-fpring  of  all  grace  in  us,  our 
 grace  comes  from  his  grace,  and  our  lovefrom  his 
 love,  as  appear?,  1  John  4. 10,  9. 
 q.  Becaufe  the  lefle  is  firft  beloved  of  the  greater  3 
 the  nature  of  love  is  firft  to  difcend,  the  fuperjour 
 firft  loves  the  inferiour  5  as  the  love  of  a  Father  ciif- 
 cends  to  his  Child  firft,  then  the  Childs  love  afcends 
 back  to  the  Father  :  So  Chrift  firft  condifcends  to 
 love us,  then  weafcend  in  our  love  to  him  againe. 
 2.  From  theatrraflivenefleofChfifts  love  Magnet  a* 
 r/ionscji  atucg :    love  is  the  attractive  loadftone  of 
 love:  now  our  nature  is  fuch,  that  we  will  love 
 ondy  where  we  are  firft  loved  3  as  the  heat  of  the 
 Sun-beams  refleft  from  a  wall :  fo  Chrifts  love  to 
 
 us 
 
Verf.  16.  Solomons  5^.  38:; 
 
 us  cannot  butcaufea  reflexion  of  ours  upon  him  $ 
 our  love  is  but  a  fparkc  of  his.  We  lotted  him  (faith 
 the  Apoftle)  bee  am  ft  he  loved  us  fir  ft  :  when  he  re- 
 veales  his  love  to  xisfuch  afire  mufr  needs  kindle 
 and  melt  our  affedtions,  without  which  our  hearts 
 will  be  key- cold  and  frozen. 
 4.  Itmuftbethefame  fpirit  that  tells  our  fouls  that 
 Chrift  loves  us,  thatmuft  make  us  give  up  ouraf- 
 fedhonsto  Chrift.    The  fpirit  of  Chrift  doth  fweet- 
 ly  difplay  before  the  foule.  therich,  free,  and  libc- 
 rail  love  of  Chrift,  and  alfo  with  the  difcoveryot 
 his  love,  caufes  the  foul  to  love  him  againe. 
 The  nex  t  thing  to  be  enquired  into,  is, 
 
 1.  How  Chrift  comes  to  be  ours. 
 
 2.  How  wecometobcChrift's. 
 
 Chrift  becomes  ours  by  fuch  means  as  thefe. 
 
 1.  Chrift  is  ours  by  the  free  donation  and  gift  of  the 
 Father,  as  appears,  'jch.  3.*! 6.  God  fo  loved  the  World 
 that  he  gave  hk  onely  begotten  Sonne ,  &c. 
 
 2.  Chrift  freely  gave  himfelfe  unto  us  5  fo  that 
 Chrift  is  ours  by  his  owne  confent,  he  hath,  a?  it  were 
 palled  over  himfelfe  unto  us.  The  Apoftle  faith, 
 Chrift  loved  me  and  gave  himfelfe  for  mey  Gal.  2.  20.  As 
 the  Father  freely  gave  his  Sonne  unto  us,  fo  Chrift 
 freely  and  fpontancoufly  gave  his  confent  to  be  ours. 
 
 3.  Chrift  hath  paiTed  himfelfe  over  unto  his 
 Church  by  Marriage  5  although  we  had  nothing  to 
 bring  to  him  but  poverty  and  mifery,  yethetooke 
 upon  him  our  nature  to  difchargeall,  that  he  might 
 marry  us,  and  fo  pafle  over  himfelfe  unto  us,  as  a  huf- 
 band  pafleth  over  himfelfe  unto  his  wife.  Hence  it 
 is  that  the  Lord  faith,  lam  married unto  you ,  and  I  will 
 take  you  one  of  a  City%  and  two  of  a  Faniily^av.l  I  mBbring 
 
 yen.    H 
 
Jgv  .  A*  EXPOSITION  of         Chap.  2 
 
 yen  to  licn^  Jeremiah,  Chap.  3.  Verfe  14. 
 
 4.  Andlaltly,  Chrift  is  ours  by  communicating o^ 
 his  owne  Spirit  to  us:  tbrthe  Spirit  is  given  forthaf 
 end,  toftiew  us  all  thirrgsthat  are  given  usof  God, 
 whereof  Chrift  is  the  ch befe:  this  is  that  the  Apoftle 
 tells  us,  when  he  faith,  -i  knoweth  the  things  of 
 
 God  but  the  Spirit  of  God,  Noiv  (■  faith  he)  we  have  not 
 the  Spirit  of  'theworld,  but  the  Sprit  which  is  of  God^  that 
 roe  might  k?iov>  the  things  that  are  freely  given  us  of  God '^ 
 and  thus  we  have the  mind  of  Chrift^  1  Corinth.  2.  11. 
 12.16. 
 
 Having7declared  how  Chrift  is  ours  ,  and  that  he  is 
 ours  in  the  firft  place,  before  we  can  be  his.  Itfollo- 
 w  eth  that  v,  e  fpeak  of  the  reflexion  on  the  other  hand, 
 znd  (hew  how  we  become  Chrifts. 
 
 The  Saints  are  Chrifts  thefe  fowre  wayes. 
 
 1.  Chrift  hath  propriety  in  us  by  the  donation  of 
 the  Father.  God  haih  made  him  both  Lord  and  Chrifts 
 Aft.  2.  3  6.  And  hath  put  all  things  under  hftfett^  and 
 gave  him  to  be  head  over  all  things  to  the  Churchy  Ephcf.  1 . 
 22.  And  now  faith  Chrift,  behold,  I  and  the  Children 
 whom  ihou  h'fl  given  me,  Heb.  2.  Thine  they  were, 
 and  thou  gavefi  them  tome^Jvhn  17. 6.  For  as  in  refpeft 
 of  Gods  juftice  we  were  bought  by  Chrift  in  our  re- 
 demption, fo  in  regard  of  his  love  we  were  given  un- 
 to Chrift  in  our  Eleftion,  that  he  might  Redeeme 
 us. 
 
 2.  We  are  Chrifts  by  Ghoyfe:  Ihwe  chofen yon-out  of 
 the  World,  iaith  Chrift,  John  15.  19.  And  the  Saints 
 arefaidtobe  chofen  m  chrifts  Ephef.  1.4.  And  they 
 are  called  chofen,  and  faithfully  Revel.  17. 14. 
 
 5.  The  Saints  are  Chrifts  by  Purcbafe :  We  were 
 tn  the  band  of  our  Enemies,  and  could  not  free  our 
 
 felve* 
 
Vcrf.i6.  Solomons^.  385 
 
 felvea  from  the  bondage  ofrtieLaw,  therefore  Chrift 
 redeemed  us  from  under  theLaw#  Gal.  4.  6.  And  the 
 Apoftlefeitb,  we  were  bought  wit  ha  price,  rCor.  6,  20. 
 He  was  our  farety,  andftood  in  our  (lead,  and  was 
 fit  forth  to  declare  therighteoufncjje of God f,  Rom.  3,  26. 
 So  then,  weare  Chrifts  by  right  of  redemption. 
 
 4.  Andlaftly,  WeareChriftsby  combination  and 
 
 1  Covenant.  Icntredinto  Covenant  with  theey  and  thou  be* 
 
 came  ft  mine^Ezek.  1 6. 8.  That  is,  I  did  make  a  folemn 
 
 Covenant  or  ftipulation  with  thee,  that  I  would  take 
 
 thee  to  be  my  people. 
 
 Thus  much  forthemutuall  union  and  communi- 
 on, and  for  that  mutuall  intereft  and  propriety  be* 
 tweene  Chrift  and  his  Church.  Now  it  foHoweth, 
 that  the  Church  commendeth  Chrifts  feeding. 
 
 Hefcedcth  among  the  Lilies. 
 
 After'the  Church  had  extolled  Chrift  for  his  love, 
 fheepraifeth  his  feeding,  affirming  that  to  be  among 
 Lilies.  Thefe  words  are  diverfly  Interpreted ,  be- 
 caufe  the  Hebrew  word  may  be  taken  either  aftively, 
 or  paflively.  If  it  be  taken  paflively,  it  may  be  meant 
 of  Chrifts  feeding  himfelfe.  Or,  we  may  take  it  a- 
 ftively  of  Chrifts  feeding,  Viz.  his  Flock,  amongZv- 
 licr.  Or  we  may  take  it  for  Chrifts  feeding  of  him- 
 (elfe  and  his  Church  :  he  feeds  his  Church  among 
 Lilies,  and  delights  himfelfe  to  be  there,  the  one  fol- 
 lows the  otber>  but  efpecially  it  is  meant  of  the 
 Church,  thofethat  are  his  Saints,  he  feeds  them  among 
 the  Lilies. 
 
 Lilies  are  fuch  kind  of  flowers  as  require  a  great 
 deale  of  nourifhment,  and  they  flourilh  and  profper 
 
 Ddd  beft 
 
386  An  E  X  P  0  s  IT  I  ON  of       Chap.  2, 
 
 beft  to  Valleys  and  low  ground,  where  the  foile  is 
 moft  fat,  and  therefore  when  fheefaitb,  He  feeds  among 
 LiLes,  the  meaning  is,  he  reeds  his  Church  and  peo- 
 ple in  fweet,  pleafant,  foft,  and  welUfmeiling  pa- 
 fture,  he  plentifully  and  pkafantly  intreateth  thofe 
 that  art  his  %  for  Lilies  we  know  are  faire  ?  fweet,  fofi\ 
 and  pleafant,  and  therefore  the  Church  faith,  that  her 
 beloved  feedeth  his  flock  among  the  Lilies,  which  is 
 toletus  underftand  that  he  feedeth  her  with  moft 
 excellent  things.  And  it  is  moft  fure,  that  there  is 
 nothing  under  Heaven  that  can  be  efteemed  as  a  fuM 
 fhadowand  refemblance  of  the  Heavenly  Manna, 
 wherewith  Chrift  feedeth  the  fouls  of  his. 
 Hence  Obferve, 
 
 That  Chrift  feeds  his  Church  and  people  fully  Jwettly^and 
 comfortably.  He  feeds  among  Lilies.  Agreeable  to  this  is 
 that  in  VfaL  23.  I,  2.  &c.  The  Lord  is  my  Shepheard 
 (  faith  David  )  or  my  feeder^  my  Tattor^  and  what  is  the 
 ufe  he  maketh  of  it?  I  ft? all  not  want :  How  is  this 
 made  good?  why  faith  he,  Hemakethme  to  lye  downein 
 green  paftures^ox  m  the  budding  gr.ijje.  That  is,  in 
 pleafant  paftures  where  greene  and  tender  Herbs  doe 
 fpring,  he  makes  me  to  lye  downe  and  refrefh  my  felf. 
 Andheaddeth,  Hekadethme  befdethc  flill  waters^  or, 
 he  gently  leadeth  me  unto  the  waters  of  reji.  That  is,  he 
 doth  comfortably  guide  me,  with  fuftaining  my  in- 
 firmity,  he  nourifheth  me  by  therefrefhing  waters  of 
 his  Spirit. 
 
 The  like  place  we  have,  if  a.  4.0. 1 1 .  He  pall  feed  his 
 jiock^  like  a  S  hep  heard.,  he  fhall  gather  the  Lambs  with  hk 
 Armcs^  and  carry  them  in  his  bofome^  andjfjal/  gently  lead 
 thofe  that  are  with  young.  So  Chrift  leads  his  people,  as 
 itiwere  among  Lilies,  and  feeds  them  plentifully, 
 
 with 
 
Ver£i7.  ''Solomons^.  387 
 
 with  fweet  and  pleafant  things :  and  in  his  bofome 
 he  carries  them,  foftly,  and  tenderly,  that  fuchas  are 
 weake  may  not  be  wronged. 
 
 Another  place  fuitable  to  this  purpofe  is  Ezek.  34< 
 14.  I  will  feed  them  ingoodpajiures^  upon  the  high  moun* 
 tames  oflfrael,  there  flail  their  fold  be  ^  there  (hall  they  lye  in 
 a  good fold^in  a  fat  pa/lure  will  I  feed  my  floe ke ,  andcanfe 
 them  to  lycdowne^  faith  the  Lord  God.  1  will  fee  ke  that 
 which  is  lofts  *nd bring  bacl^that  which  is  driven  away. 
 I  will  bind  up  that  which  is  broken  ,  and  fir  en gt  hi  en  that 
 whichisficke^  and  defiroy  the  fat  andtheftrong6  and  feed 
 them  with  judgement.  Thus  the  Lord  doth  plentiful- 
 ly, comfortably,  and  fweetly  feed  his  people,  asa- 
 mong  Lilies.  Thus  he  feecteth  us,  and  with  us,  he 
 feedethusasaFather,  but  feedeth  with  us  as  a  bro- 
 ther alfo  :  yea,  as  an  hufbandand  amiable  lover.  Now 
 followeth  the  Churches  prayer. 
 
 Verf.  1 7.  Vntill  the  day  breathe,  and  the  fiadows  flee 
 away  :  Returne  my  Beloved^  and  be  tho% 
 like  a  Roe  or  young  Haft  upon  the  Moun- 
 tains ofBether. 
 
 In  thefe  words  we  have  the  Churches  Prayer, 
 which  is  fet  forth  by  the  matter,  that  Chrift  would  re- 
 turne often  andvifit  and  comfort  his  Church,  Turnc 
 my  beloved ,  &c. 
 
 This  is  declared  firft  by  the  tinife,  Vntill  the  day 
 brcake,  and  the  Jhadows  flee  away/4    Secondly,  by  the 
 fwiftneffe  of  his  comming^  And  be  thou  like  a  Roe  or% 
 young  Hart  upon  the  Mount aines  ofBether. 
 
 D  d  d  2  Turtle 
 
"3g8  4»  &  XV  0  s  irio  N  of        Chap.  7 
 
 Tnme  my  Beloved  &c. 
 
 Tame,  ov0tnrne  about- to  wi  t3  to  comfort  and  fuccour 
 
 chciij£$.  me.  Itisaxeqaeftof  comfort  from  Chrift,  as  in  Pfal. 
 
 '  71.  21.  David  faith,  3  hou  didfi  much  increase  my  greaU 
 
 nefe0  anddidefl  turne  about ,  and  comjort  ;;/ee,  in  the  night 
 
 and  fhadows  of  darknefle  and  ignorance* 
 
 Hence  Obferve... 
 
 That  the  Church  dejinth  comfort  and fuceour from  Ckrlfi 
 in.  the  times  ofdarkpejfe  and  affiiSion. 
 
 The  day  is  atime  of  knowledge,  peace,  and  coirw 
 foirt5  the  dawning  of  the  day,  is  the  fence  and  feeling 
 ofthiscomiprty  by  the  inward  working  of  the  Spirit,; 
 as  the  Apoftle  exhortetb  us  to  take  heedtothe  fure 
 word  of  .prophefie,  as  unto  light  that  fhineth  into  a 
 darkc  place,  Vntill  the  day  daxvm^  and  the  day-flar  arife 
 inmr 'heart,  2  Vet.  1.  19.  that is5untillafpiritualldif- 
 coverieof  Chrift  be  made  in  the  foule,  which  is  as 
 the  riling  of  the  morning  ftarre. 
 
 Now  this  defire  of  the  Churches  is  .declared  firft,  in 
 iefpeft  of  the  time. 
 
 Vntill  the,  day  brea^and }  the foadows  flee away. 
 
 rUtfpi- 
 
 7*Vft 
 
 rtvih'fufpj'  .  VntiUthedtydawrteyOx^wtiBtheMy  blow  ,or  breath 
 forth,  to  wit,  light,  as  appeares  by  the  fleeing  of  the 
 fhadows,  which  ufe  to  be  difpelled  by  the  morning 
 wind  y  as  on  the  contrary,  when  the  day  goeth  away^ 
 the  foadows  of  the  evening  are  faid  to  be  Jirethed  forth^ 
 Jer.  6.  4. 
 
 iNow  for  the  day,  and  departing  of  the  fhadpws,we 
 may  under  fhnd  it  ?  of  the  time  of  the  Law  preceding 
 
 Chrifts. 
 
VerCi7«  Solomons  Song.  389 
 
 Chrifts  incarnation,  which  Law  was  nothing  elfe  but 
 a  fhadow  of  good  things  to  come  :  Or,  we  may  nnder- 
 ftand  it  of  the  cloudy  darke  time  in  this  world,  and 
 that  after  Ghrifts  appearing  in  the  flelh.  I  (hall  fpeake 
 awordtoboththefe. 
 
 As  Chrift  was  the  Sonne  comming  forth  glorioufly 
 as  a  Bridegroom.-  So  the  Law  was  a  fhadow  of  good 
 things  to  come,  the  bodie  whereof  was  Chrift,  Heb.  ic. 
 1.  Col.  2.  17.  wherein  the  Apoftlemay  well  allude  to 
 the  fhadow  (accompanying  a  mans  bodie )  which 
 fometimes  is  before,  fometimes  behind,  as  occafion  is 
 miniftred  by  the  Suns  courfe  :  even  as  fhadows  went 
 before  Chrifts  comming  in  the  flefh,  fome  other  fol- 
 lowed after.  And  as  the  Apoftle  calleth  all  a  fhadow  : 
 ioSolomon  here  ufeth  the  plurall,  fhadows,  as  compre- 
 hending all  types  and  fhadows. 
 
 Now  for  divine  fhadow?,  they  maybe  corifidered  as 
 perfonall,  or  as  facramentall. 
 
 Firft,  For  perfonall  fhadows  5  Adam  was  the  firft, 
 called  the  firji  ntan^  being  a  fhadow  of  Chrift,  called 
 the  fecond  man,  or  Adam^  1  Cor.  1 5.  45.  Adam  waa 
 firft  in  execution,  but  Chrift  firft  in  intention :  the  firft 
 was  but  a  type  of  the  fecond.  The  Second  Henochs, 
 whofe  name  ("in  Englifb,  taught  or  dedicated}  holds 
 forth  Chrift,  taught  of  the  Father,  and  dedicated  to 
 his  fathers  will  5  and  he  increa/ed  in  tvifedome  and  fix- 
 ture,  whereby  he  was  one  with  Henoch'.  Melchifedech 
 was  another  eminent  type  of  Mejfiah^  who  was  firft 
 King  of  righteoufnefle,and  King  of  peace,  fhadowing 
 forth  him,  who  was  the  fountaine  of  all  juftice  and 
 righteoufntfle,  and  the  Vrinceofpeace^  if  a.  9.  6.  Aaron^ 
 whofe  name  fignifieth  a  high  mount aine  :  fhadowed  for 
 Chrift,  whoisfeton  the  top  .of  mountains  and  exalted 
 
 abwfc 
 
990  An  E  X  P  0  S  i  i  1  0  N  of        Chap. 
 
 aboveihehils^  ifi.  2.  7.  Thus  Imight  (hew  how  Abr  a* 
 hiim^lfiUc^xSA^acobyMi)jcy^jofhm0  Satofoty  with  many 
 Q.-her  Prophets,  Priefts;  Kings,  and  other  of  the  men 
 of  God3  they  were  all  but  types  and  (hadowsof  the 
 Mejfiah. 
 
 Andasforfacramentall  fliadows  :  as  the  facrifices 
 (hadowed  forth  Chrifts  mediation  for  his  people.  Cir- 
 cutncifion  was  a  type  of  the  blood  of  Chrift^  without 
 which  blood  is  no  remiflionDHd\  9.  2  2..Theftrikingof 
 the  blood  of  the  Lamb  on  the  Pofts  of  the  doors,where 
 the  Tfraelices  dwelt  was  a  token  and  affurance  to  them  3 
 that  the  deftroying  Angel  fhould  paffe  over  them,  and 
 fmite  only  the  firft  borne  of  the  jF^yptrans  :  now  what 
 elfe  did  that  blood  prefigure,,  but  the  blood  of  Chrift? 
 vvherewith  the  Saints  being  fprinkled3  the  deftroyer 
 cannot  hurt  them.  The  Pillar  of  the  cloud  by  day, 
 and  of  fire  by  night  was  the  type  of  Chrift,  leading  and 
 guiding  his  people  continually.  The  water  of  the 
 Tlock3andthe  Mwnalnthe  WildernefTewere  fignes, 
 that  Chrift  fliouldfpirituallyfepd  and  refrefh  his  peo- 
 ple. The  Serpent  of  brafle  lifted  up  by  Mofes^  fig- 
 nified  that  he  fhould  be  their  Phyfitian  and  healer. 
 In  a  word,  all  the  facrifices  under  the  Law  did  ty  pifie, 
 that  Chrift  (hould  make  attonement  for  believers. 
 
 Now  alhhefeweredarke3facramentall  refemblan- 
 ces^  wherein  God  did  appeare  unto  his  people  of  old, 
 therefore  they  defiredthe  neereft  approach  of  his  unto 
 them,  untill  thefe  ceremoniall  fliadows  fhould  vanifli 
 away. 
 
 Now  concerning  the  new  Teftaments  fhadows, 
 they  are  baptifme,  and'breaking  of  bread  :  and  unto 
 thele  two  it  was  that  the  Ancients  had  refpefl:,  when  as 
 they  (aid,  the  fide  of  Chrift  was  pierced,  that  fo  the 
 
 doorc 
 
Verf.  17.  Solomons^.  391 
 
 doore  of  life  there  might  be  fct  open5  from  whence  the 
 Churches  facraments  have  ilTued:,   underftanding  by 
 water.,  baptifme^   and   by  blood,   the  Lords  fupper. 
 Now  for  thefe,  they  are  but  outward  refcmblances, 
 which  lead  unto  Chrift:,  fo  that  when  Chrift  which  is 
 ourlight  fhall  appeare  in  the  glorious  difcoveries  of 
 himfelfe,  and  as  it  were  fwallow  up  his  people  in  fpi- 
 rit  and  glorie,  then  thefelhadows  muft  alfo  vanifh  a- 
 way3bccaufe  when  the  truth  it  felfeappeareth,  the  fi- 
 gure and  outward  refemblance  muft  ceafe  :  even  as 
 anEnperours  image  hath  authoritie  in  his  abfence, 
 but  being  prefent,  the  Image  hath  no  fuch  power: 
 Therefore  wee  aretomake  ufeof  the  fhadows,  fo  farre 
 as  Chrift  is  abfent  from  us:  and  againe,  fo  farre  as  we 
 have  the  fubftance,  wee  need  not   catch   after  out- 
 ward reprefentations  and  fhadows.     Thus  much  for 
 thecommingofChriftD  declared  by  the  time.*  V??ti3 
 the  daybreaks,  an  dfh  adores  flee  away,  &c. 
 
 Now  follaweth  in  the  fecond  place  the  manner  of 
 his  comming,  by  his  fwiftnes. 
 
 t/fnd  be  thou  like  a  young  Roe,  or  1  young  Hurt  upon 
 the  mountains  of  Bet  her. 
 
 Here  are  two  things  obfervable. 
 
 Frft3  The  Creature  whereto  he  is  refembled,  name- 
 ly, a  Roe,  or  young  Hart. 
 
 S<  acridly.  The  place  of  his  abode,  that  is,  the 
 vwunia'.tij  ofT ether. 
 
 Of  the  Ro< -,  and  Hmde,  wee  have  fpoken  of  before  in 
 verfe  7.  9. But  cone-:  rningthe  mountains  of  Bet  her  (oiwq- 
 thingL  to  be  fpoken. 
 
 Be t hi-r  is  here  taken  by  fome  for  the  proper  name  of 
 
 a  place 
 
?92  An  EXPOSITION  of         Chap.  2 
 
 a  place  (o  called :  of  others  it  is  taken  appellatively3and 
 (bit  (ignifieSylAe  -mountains  of dtvifion.  If  we  take i* 
 for  a  place,  it  iscalled  Bithron,  which  was  on  the  out- 
 fide  of  Jordan  2  Sam-  2-  29-  ^Ited  partition,  becaufe  it 
 parted  by  the  River  Jordan,  ivhm  the  Land  of  Judea: 
 And  on  thofe  mountaines,  Harts  and  Roes  ufed  to  runn, 
 asappearesby  the  Scripture.  Now  we  muft  under- 
 ftand  by  thefe  mountaines,  my ftically  to  be  the  parti- 
 tion wall,  which  divided  betweene  Jew  and  (/entile, 
 untill  the  comming  of  Chrift,  who  then  of  two  were 
 made  one.  Or  elfe  wee  may  underftandthe  moun- 
 tains of  divifion,  by  that  fin,  or  ignorance  whereby 
 wee  are  hindred  from  the  full  fruition  of  Jefus  Chrift, 
 for  not  only  the  Churches  facramentall  fliadowes  fhall 
 vanifh  5  but  alfo  the  night  of  finne,  the  workes  of 
 darkenefle,  thefcale  of  ignorance,  and  blindnefle,  and 
 the  fbadow  of  death,  (hall  flee  av^ay. 
 
 From  this  verfe  thus  opened  obferve. 
 
 That  the  Saints  here  are  over  clouded  with  many  wijls  and 
 fiadows,  much  ignorance  of  God,  and  the  like. 
 
 Chrifts  difcoverie  to  the  people  ot  the  Jewcs,  was 
 but  under  veiles^ and  types,  there  light  was  an  obfeure 
 and  glimmering  lights  taour :  now  Chrift  hath  flowed 
 in  upon  his  people"  in  greater  abundance  of  revelation 
 then  before  his  comming  in  the  flefh  5  yetpur  light  is 
 that  we  fee  now  but  Afarr?*  '*'  iriyfari  through  a  glajfe 
 darkely,  for  what  wee  (hall  doe  hereafter. 
 
 Secondly  Obferve. 
 
 That  it  is  the  dejire  of  the  Saints  to  have  clofe  communion 
 with  Chtifc  while  they  are  under  jhadows. 
 
 Hence  it  was,  that  the  Church  defired  Chrift  to 
 draw  neer  unto  her, and  tocomefwiftly  whilftfhe  was 
 lender  rheceremoniall  (hadows,  and  that  he  would  be 
 
 with 
 
Verf,8 '.  Solomons  Song.  33 1 
 
 7.  Now  the  Sheep  of  Chrift  they  can  difcerne  Chrifts 
 voyce,  they  can  ( as  Job  faith  )  taji  words  by  the  eare, 
 Job  12;  11.  Theyhavea  fpirituall  taft,  a  difcerning 
 relifli  in  their  ears,  becaufe  they  have  the  Spirit  of 
 God,  and  therefore  relifli  what  is  fuitableand  agree- 
 able to  the  Spirit. 
 
 But  now  the  great  Queftion  is,  How  ive flail know  the 
 Voyce  of  Chriftfrom  the  voyce  ofjtrangers  ?  How  flail  we 
 underjiand  the  word ^  and  know  the  truth  from  error ^  light 
 from  darknejje^  ckc  ? 
 
 For  anfwer  hereunto,  confider. 
 
 1.  Thatthe  Voyceof  Chriit  hath  a  fupernaturall 
 power  and  ma/efty  in  it,  which  carries  its  owne  evi- 
 dence with  it.  How  doe  we  know  light  to  be  light 
 but  by  that  evidence  of  light  that  it  hath  in  it  felfe? 
 How  dee  we  know  fire  to  be  fire  but  by  that  evidence 
 of  heat  that  it  hath  in  it  felfe  ?  So  the  word  and  voyce 
 of  Chrift  carries  fuch  a  majefty  and  power  with  it,  to 
 caftdow  be3  to  raifeup^tokill,  and  make  alive,  that 
 it  canies  its  owne  evidence  in  it  felfc.  Hence  it  is 
 thatthe  Apoftle  faith^tbat  the  word  of  prophecy  doth 
 judge  and  convince  the  unbeleiver,  and  it  makes  ma- 
 nifejl  the  fecrets  of  the  hearty  Cor.  14.  24,  25.  That  is3 
 thcunbeleiversfalfeperfwafionsof  God,  and  his  lufts 
 anddefircsfhallbe  difcovered  and  convinced  by  the 
 word.  And  againe.he  faith.  For  the  weapons  of  our 
 warfare  (  meaning  tl:e  fpiriruall  applying  of  the  word 
 to  the  refitting  of  their  enemies)  arc  not  car  nail  (  fuch 
 as  naturallmen  have  recourfe  unto,  and  d  e  great 
 thingsby:  As namcl}, riches,  friends,  honour,  elo- 
 quence, favour  of  Princes,  and  the  like  )  fat  mighty 
 through  God^  or  to  God0  for  the  accomplilhing  of  his 
 will,  moving  the  heart,  mpd  convincing  the  Con- 
 
 T  t  feience 
 
322  An  EX  P  0  SIT  ION  of        Chap.  *• 
 
 fcienceby  the  Spiiit3  and  punifhing  thofe  thit  with*, 
 itand  theGofpel]D  by  the  piling  downe  of  flrong  holds, 
 cafting  downe  imaginations  (  or  the  reafonings  of  the 
 foul  )  and  every  high  thing  that  exalteth  it  fclfe  againft 
 the  knowledge  of  God,  and  bringing  into  captivity  every 
 thought  to  the  obedience  of  Chrift,  2  Cor.  1  o.  4,  5.  No  ad- 
 verse power  being  able  toftand  before  the  power  of 
 Chrifts  voyce^  orto  withftand  it. 
 
 2.  The  Saints  havethefpirit  of  Chrift  toleadthem 
 into  all  truth,]ohn  14.  16.  Thatis,  not  fimply  and  ab- 
 folutely,but  into  all  truth  neceffary  for  them  to  know, 
 whereby  they  may  judge  and  difcerneof  the  voyce  of 
 Chrift:  So  that  the  Saints  have  a  faculty  to  difcerne 
 of  fuch  food  as  is  agreeable  unto  them :  and  alfo  t.O  re- 
 ject that  which  is  not  fit  nourifhment,  and  to  let  in 
 goe.  As  there  are  in  nature,  paflages  fit  for  conco&i- 
 on,  and  digeftion,  and  alfo  for  rejection 5  fo  there  is  in 
 the  fouls  of  the  Saints,  to  receive  that  which  is  whole- 
 fome  food,  and  fit  for  the  foul  and  Spirit. 
 
 Objeft.  But  form  may  fay,  How  frill  we  out  of  our  owne 
 breafts,  without  the  allowance  and  approbation  of  thofe  that 
 are  learned,  be  ajjuredthat  it  tithe  holy  Ghojithat  dothfo 
 guide  us  in  the  way  of  truth  ? 
 
 Anfw.  That  whereas  the  ApoftleP^/forafliirance 
 of  our  falvation,  and  that  we  are  undoubtedly  the 
 Children  of  God,  alledgcth,  That  we  have  received  the 
 Spirit  of  adoption,  and  that  Spirit  bcarethwitnejfe  to  our 
 Spirits,  that  we  are  the  Children  of  God,  Rom.  8. 1 6.  Now 
 it  may  as  well  be  demanded  ot  them,  that  feel  thisaf- 
 furance  in  their  fouls,  how  they  know  it  to  be  the  true 
 -  Spirit  of  God  which  doth  aflurethem?  which  is  to 
 contradi&the  Apoftle,  and  to  deny  the  principles  of 
 Religion,  againft  fuchth*#b  is  to  be  no  difputation. 
 
 The 
 
jio- 
 
 V^rf.8.  Solomons^  323 
 
 The  fame  Spirit  which  doth  witneffe  unto  us,  that  we 
 arethe  Children  of  Gcd,  and  cannot  deceive,  doth  al« 
 fo  affureus  of  the  true  voyce  of  Chrift,  in  the  inter- 
 pretation of  the  Scriptures,  and  it  doth  allure  us  fo, 
 that  we  cannot  be  deceived.  It  is  true,  that  the  natu- 
 rail  man  (  as  Vatd  faith)  perceiveth  not  the  things  of  the 
 Sprit  of God,  for they  are  fool/finc/fe  unto  him:  neither 
 can  he  kpove  them,  becaufe  they  are  fpiritually  difcerned,  1 
 Cor.  2.14.  The  divine  writings  of  God  will  not  (loop 
 to  the  natural!  fpiritof  man,  neither  will  the  divine 
 Scriptures  be  underftood,  but  of  fuch  as  have  received 
 the  Spirit  of  Heaven,  and  them  unto  whom  the  Lamb 
 ]efus  Chrift  fhall  unfeale  the  Book  of  Life,  Rev.  5. 
 Therefore  we  mud  bring  the  Spirit  of  the  Scriptures, 
 for  the  underftanding  of  the  Scriptures,  and  he  that  is 
 fpirituall  (  faith  the  Apoftle  )  judgeth  all  things,  8cc.  1 
 Cor.  2.15.  That  is, the  fpirituall  mandifcernech'and 
 underftandeth  all  things  which  are  of  God,  and  that 
 belong  unto  eternall  life. 
 
 Secondly,  in  that  the  Church  faith,  7/  is  the  voyce  of 
 my  beloved,  Obferve, 
 
 That  Chriflis  beloved  of  hk  Church  in  vthat  condition 
 focverftee  is  in. 
 
 Although  the  Church  were  weake  and  ready  to 
 faint,  and  felt  but  little  divine  affiftance,  neither  had 
 fhee  but  fmall  difcoverles  of  Chrift,  yet  fhee  faith,  It 
 is  the  voyce  of  my  beloved.  The  Saints,  even  in  fpiruual 
 defertions,  when  Chrift  hideth  his  face,  andvaileth 
 himfelie  from  the  foul :  I  (ay,  then  the  Saints  are  e- 
 noughwel-pleafedin  Chrift,  though  the  tentation  be 
 full  of  amarulency  and  bitternefle,  yet  in  Chrift  him- 
 felfe  there  is  abundant  fweetnefle  and  fatisficlion. 
 Hence  was  that  refolution  of  Job,  Though  he  k? II  mcc, 
 *    Tt  2  yet 
 
&A  '  An  E  X  P  OS  I T  10  N  of  Chap.2; 
 
 yet  Iwdltrujiinhim.  Hence  it  is  alfo  faid  of  the  Chil- 
 dren of  God,  That  though  they  walk?  in  darkpeffe^  and  have 
 •no  light  at  all0yet  they  will  truft  in  the  name  of  the  Lord,  and 
 fl  ay  themf elves upon  their  Coas  I  fa.  50.  10.  Eelievers  can 
 fay  inthemiddeft  of  feares,tentatioiis3  and  affli&ion^ 
 It  is  the  voice  of  r>iy  beloved.  Thus  much  for  the  Chur- 
 ches acknowledgement  of  her  fenfe,  and  feeling  oiMcf- 
 fiahs 5 ppr<  aching,  and  gracicus  difcovery  of  himielfe 
 unto  her,  and  that  by  the  difcerning  of  his  voice. 
 
 Now  fplloweth  the  acknowledgement  fhe  makes  of 
 ChriftbyVispace,  which  is  prefaced  with  a  word  of 
 attention,  and  after  fet  forth,  to  be  very  fpeedy  in 
 thefe  words. 
 
 lehold  !  he  com  met  h  leaping  upon  the  Mount aims 
 sty  f  ping  upon  the  Hi  Is. 
 
 lehold!  isa  word  of  attention,  of  admiration,  and  of 
 affeveration,  as  you  heard  in  chap.  1. 15.  Behold  how 
 my  beloved  comes  running  like  an  Hinde. 
 
 Hence  Obferve. 
 
 1 hat  the  approaches  and  drawings  mere  ef  Chr/Ji  unto  us^ 
 is  matter  of  great  obfervation. 
 
 When  the  Prophet  Jfaiah  forefaw  Chriftcomming 
 to  allume  flefh,  he  cries  out,  Behold  a  Virgin  pall  conceive 
 Sec.  7/i.  7. 14.  The  Ancients  faw  Chrift  comminga- 
 farreoft.  Abraham  faw  his  day  and  rejoyced  :  but  when 
 Jafa  Baptijl  commeth.  he  faith,  Behold  the  Lamb  ofGody 
 torthefucceedingagesof  the  Church,  the  Saints  be^ 
 held  Chridafcending  to  heaven,  from  whence  he  firft 
 defcended;  furely  it  fbould  be  our  worke  to  contem- 
 plate Chrifts  approaching  to  us  in  his  fpirit,  and  in 
 
 •  the 
 
Verf.8.  Solomons^,  325 
 
 the  gracious  difcoveries  of  himfelfe  unto  us3  in  this 
 laft  age  of  the  world. 
 
 Thus  farre  the  preface  :  Now  followeth  the  man- 
 ner of  his  comming,  which  is  firft  fet  forth  to  bee 
 fpeedy, 
 
 Ik  commth  leaping^  See. 
 
 The  manner  of  Chrifts  comming,  is  fet  forth  unto  us 
 by  the  innilitude  taken  from  the  Rocs  and  f/*rf/(where- 
 unto  Chrift  is  likned  in  the  next  verfe)  which  are 
 fvvift  and  fpeedy  in  their  running,  and  skip  upon -hills 
 and  rock? :  as  the  Prophet  ifaiah  fpeaking  of  the  glori- 
 ous effe&s  of  the  Gofpell,  faith,  1  h  lame  man  (hall  leape 
 as  an  Hart^  Ifaiah  35.  6.  that  is3  he  fhall  goe  on  evenly 
 andftraightly,hefhall  walke  nimbly  and  cheerefully 
 inthe  waye>ofGod.  Hereby  t-en  is  meant  thefpee- 
 dineiTeand  readinefle  of  Chrifts  comming,  either  to 
 help  and  fupport  his  people,  or  elfehh  com  mkig  in  the 
 Hefh,  when  he  would  more  fully  difcover  himfelfe  in  a 
 Gofpel-miniftration. 
 
 Vpon  the  mountains. 
 
 Thefe  words  doe  marveloufly  exprefle  Chrifts  fin- 
 gular  love.,  as  though  the  Church  (hould(ayD  the  dan- 
 ger of  t  he  journey,  the  hardnefle  of  the  way,  neither  a- 
 ny  thing  elfe  as  mans  power,or  the  like,  can  hinder  him 
 from  comming  to  comfort  me:  but  he  will  pafTe  all  im- 
 pediments whatfoever,  as  the  finnes  of  his  people,  and 
 the  oppofition  of  the  world,  and  the  like.  And 
 that  mountains  and  hils  are  thus  ufed,  may  appeare, 
 if  a.  40.  4.  the  Prophet  fpeaking  of  John  Baptifis  com- ' 
 
326  AnE  XP  O  S  IT  I  ON  of        Chap.  2. 
 
 rning,  toprepare  the  way  befone  Chrift,  faith,  Every 
 mountaine  and  hill  full  be  made  low.  So  the  adverfaries 
 of  the  Church  are  compared  to  a  JMountame,  in  Zach. 
 4.7.  If  ho  art  thou,0 great  mountaine}  before  Zerubbabell 
 thou Jhalt  become  a  plaine.  So  that  notwithftanding  the 
 finnes  of  his  people,  and  the  opposition  of  the  world, 
 Chrift  declareth  his  comming,  by  his  voice,  to  comfort 
 his  people. 
 
 Hence  Obferve. 
 
 1 hat  nothing  can  keep ebach^,  or  feparate  Chrift  from  his 
 C  hurch,  hk  love  isfo  great  towards  her. 
 
 There  be  as  it  were  high  hils  and  mountainesof  fins, 
 in  the  people  of  God,  which  might  feparate  :  and  the 
 Devil-1  raifeth  upbankes  to  make  the  way  unpleafant, 
 buthepafleth  over  all  thefe  high  mountaines :  The 
 Apoftletelsus,  that  his  love  isfo  abundant,  As  neither 
 deaths  nor  life,  nor  Angels  ^nor  principalities,  nor  powers,  nor 
 things  prejent,  nor  things  to  come,  nor  height, nor  depth,  nor 
 any  other  creature,  (lull  be  able  to  feparate  us  from  the  love  of 
 Cod,whichtsin  Chriji  Jefus  our  Lord,  Rom.  8.  38,39. 
 Hence  it  is,  even  from  that  unfeperable  love  of  Chrift, 
 towards  his  Church,  fhefo  glorieth  faying.  Behold  he 
 commeth  leaping  over  the  mount  aines^  &c.  that  is,  he  com- 
 meth  without  let  or  hinderance,  though  our  finnes  be 
 as  great  hils  and  mountains,  which  make  a  great  fepa- 
 xation  or  diftance  betweene  us,  yet  he  pafleth  over 
 them  all.  The  Prophet  7/^/4^  compareth  the  pride  of 
 the  Jewes,  and  their  pharifaicall  prefumption  upon 
 their  owne  merits,  to  the  mountains,  as  likewife  too 
 muchdejeftionofminde,  to  thevalleys,declaring,  that 
 by  the  preaching  ofJohnBaptiJl,  to  prepare  the  way  of 
 Chrift3  Every  valley  pall  be  exalted,  and  every  mount  aint 
 and  hill  ft  ad  be  made  low, and  the  crooked  foal  be  made  fir aight 
 
 and 
 
VerCV  Solomons  Song.  327 
 
 andthc  rough  places  plain:,  I  fa.  40.  4,  That  is  fuch  as 
 in  their  owne  conceit  of  workes,  are  exalted  like 
 tmoimtaines5  (hall  be  caft  dovvne  by  theminiftery  of 
 he  word $  and  fuch  as  are  dejefted  and  call  downein 
 ^heirfpirits,  (hall  be  comforted  and  raifed  up. 
 
 To  the  godly  are  incident  fmaller  imperfections, 
 which  are  common  to  all  the  Saints,  and  they  are  com- 
 pared to  little  hils,  according  to  that  of  the  Apoftle 
 Weekpow  tlhit  the  Law  is  fpir/tuall^but  J  am  cam  all  fold 
 vnderfinne  ,  faith  he  5  for  I  allow  not  that  which  I  doe, 
 for.  What  1  would,  that  I  doe  not,  and  what  I  hate,  that 
 ido^Rotn.j-.  14. 15.  Andthefe  finalleft  imperfeftions 
 are  great  enough  to  feparate  us  from  God,  were  it  not 
 for  Jefus  Chrift  :  But  faith  the  Apoftle,  than  is  no 
 condemnation  to  them  that  are  in  Chrifl,  Rom.  8.  t  .  The 
 Church  doth  yet  further  declare  the  manner  of  Chrifts 
 comming. 
 
 VERS.  9.  My  beloved  is  a  Roe^  or  you  fig  Hart :  be- 
 hold heftandeth  behmde  our  wall,  he  look- 
 eth  forth  at  the  window,  fxwing  himfelfe 
 through  the  lattice. 
 
 THefirft  claufe  of  this  verfe,  would  better  have 
 been  placed  in  the  eight  veife,  it  being  the  fame 
 forfubftancewithit  5  and  only  an  illuftration  there- 
 of, we  have  the  manner  of  Chrifts  comming  fet  forth, 
 by  a  com  pari  fon  taken  from  a  Roe ,  or  young  Hart. 
 
 Chrift  in  approachings,  and  drawing  nigh  to  his 
 Church,  is  firft compared  to  a  Roe  for  fwiftnefle,  be- 
 caufe  the  Pvoe  is  a  creature  light  of  foot,  asappears,  2 
 
 Sam. 
 
An  EXPOSITION  of        Chap.  2 
 
 Sam.  7. 18.  And  fo  is  aFawne  or  young  Hart,$s  appears^ 
 2  ?&/.  22. 34.  where D^/^praifing  God  for  viftories, 
 faith  He  mak§th  my  feet  like  Hindesfeet,  that  is,  very 
 fwift  and  nimble.  So  that  what  the  Church  de- 
 clares by  this  companion,  isD  thatChrift  isfwift  and 
 nimble/like  a Koe^or  young  Hart,to draw  neer  and  com- 
 fort her. 
 
 Hence  Obferve, 
 7  hat  Chriji  k  ready,  and  maketh  muchfpeed  to  helpe  and 
 comfort  hk  church.  Whither  we  take  the  meaning  of 
 the  words  for  Chrifts  approaching  neer  the  foul  in 
 the  difedveries  of  his  loveand  grace,  or  Chrifts  com- 
 ming  in  the  flefh,  for  the  more  generall  comfort  of  his 
 Saints,yet  in  both,  Chrift  is  fwift  and  ready,  and  de- 
 layeth  not  when  the  appointed  time  is  come.  Chrift 
 is  more  ready  to  hclpe  his  Saints,  then  they  can  ima- 
 gine, he  is  neer  unto  them  that  doe  not  thinke  of  him, . 
 and  he  is  moft  ftrong  when  his  people  are  ir.oft  weak  \ 
 Hence  it  is,  that  the  Prophet  crieth  out  in  his  extre- 
 mity, faying,  Ha fl  thee  0  Cod  to  deliver  me,  make- haft  to 
 helf-e  me  0  Lord,  Pfal.  70.  1.  And  againe  he  faith,  I 
 ftretch  forth  my  hands  to  thee,  my  foul  gafpeth  after  thee  a* 
 aihirjtyLand:  He  are  me  0  Lord,  and  that  right joone,  for 
 my  Spirit  waxcth  faint,  hide  not  thy  face  from  me  left  I  be 
 like  one  which  goeth  dorvnc  to  the  pit :  0  let  me  heare  of  thy 
 lovmg-kjndnejje  betimes  in  the  morning,  Pfal.  1 4  3.  6,  J,  8. 
 And  in  Vfal.  9.  4.  Ofatfcjie  u*  early  irith  thy  mercy,  faith 
 thePfalmift^  that  is,  early  in  the  morning,  afterthe 
 darke  night  of  affli&ions.  Thus  the  Church  liftning 
 and  looking  after  Meffiah's  approaching,  fhee having 
 feene  him,  but  afar  off  :  now  in  the  next  words  fhee 
 exulting-wife  feethanddeclareth  him  tobefarneer- 
 er,  andintroduceth  him  in  a  familiar  way  fpeaking 
 unto  hen  Behold 
 
Verf,  17 .         Solomons  Song.  39* 
 
 withher,  untill  they  didvanifh  away  :  even  fo  the 
 Church  now  defireth3whiie  (lie  is  in  the  wildernes^that 
 he  would  come  fwiftly  ui>toher3  to  comfort  her  in  all 
 her  blindnefle  and  tribulation. 
 
 Thirdly,  and  laftly,  Obferve. 
 
 rlhat  the  glorious  morning  of  Chri ft  scomm'ingto  hi*  peo- 
 ple^ will  expellthe  darl^ieffe  oj  the  n'rght  of ftnne^  and  igno- 
 rance. 
 
 This  the  Apoftleteft<fieth3  whenhefaith^  But  when 
 th.it  which  kperfeff  is  come ^  then  that  which  is  in  part  JfjaB 
 be  done  away^  1  Cor.  13.  10.  When  the  fubftance  is 
 come.,  there  is  no  need  of  the  fhadow,  and  therefore 
 fofarreas  the  Lord  (hall  difcover  himfelfe  unto  us  in 
 fpirit  5  outward  refemblances  fhall  vanifti  away.  So 
 endeihthe  fecond  Chapter. 
 
 Eee  CANT. 
 
VcrCi.  395 
 
 CANTICLES 
 
 Chap#  III. 
 
 W  E  R  S.  -i,  2,  3,  4,  5. 
 
 By  night  on  my bed \  I  fought  him  whom  my  fettle  loveth^ 
 
 I  fought  him^  but  I  found  him  not. 
 ■Iwill  rife  now  and goe  about  the  Citie  in  the  frects^  and  in 
 
 the  broad  wayes,  I  will  feeke  him  whom  my  foule  loveth^ 
 
 1 fought  him,  but  I  found  him  not. 
 The  watchmen  that  goe  about  the  Citty^  found  me  '->  to  whom 
 
 ifaid^fawye  him  whom  my  foule  loveth. 
 It  was  but  a>  little  that  I  pajjcd  from  them^  but  I  found  him 
 
 whom  my  foule lovetht  I held him 5  and would  not  let  him 
 
 goe^untill  I  brought  him  into  my  mothers  houfe,  and  into 
 
 the  Chamber  of  her  that  conceived  mc> 
 I  charge  you,  Oye  D  fighters  ofjcrufalem,  by  the  Roes^  and  by 
 
 the  Hindes  of  the  Field \  thatyeji/rre  not  up,  nor  awake  r,: 
 
 love  till  he  pleafc. 
 
 .Nthe  firft  Chapter  of  this  fong,  we  hearc1 
 fervent  fun  ofihe  Church,  for  obtain  in? 
 prtfcr.ceofher  beloved,  whereunto  f. 
 ceiveda  comfortable  anfwer.  And  after  there  was  a 
 
 Eee  2 
 
396  An  E  x  p  os  IT * °  N' °f  ChaP- 3 ' 
 
 neerer  communion  bctwcene  them,  they  fell  into  mu- 
 tual! praifes  one  of  another. 
 
 Inthefecond  Ch3pter,Chrifr  provoketh  his  Church 
 tomake  fomereturnes  of  bis  love,  and  this  he  doth, 
 by  f peaking  excellent  things  of  himfelfe,  and  alfo  com- 
 mending his  Spoufe.  Whereupon  the  Spoufe  is  (Jrawn 
 forth  to  fpeake  excellent  things  of  her  beloved.  After- 
 wards, Chrift  in  a  moft  kinde  manner  fought  and  cal- 
 led her  up  againe,  and  againe,  to  arrfe,  and  come  forth 
 unto  him,  to  the  end  fhe  might  have  communion  with 
 him,  untill  all  fhadows  were  van  iflied  away. 
 
 Now  in  this  Chapter  the  Church  declareth,  how  fhe 
 fought  after  her  beloved,  and  how  ftudious  fhe  was 
 to  find  him,  being  abfent^  as  nlfo  for  retaining  of 
 Chrift  being  found :  But  after  fhe  had  found  her  be- 
 loved, and  was  fully  affured  of  his  excellency  and  glo- 
 rie,  fhe  declareth  that  if  is  much  better  and  profi- 
 table for  her,  not  to  fray  her  Sporfe  here,  but  to  afcend 
 with  him  into  his  heavenly  bride-chamber. 
 
 This  Chapter  may  be  divided  into  two  parts. 
 
 In  thefirft,the  Church  fetteh  forth  the  fervent  de- 
 fire  fhe  hath  1  o  take  hold  of  C  hrift,  and  to  pofTefTe  him, 
 which  appeareth  in  this,  that  fhe  feekes  him  by  day, 
 and  by  night,  at  home,  and  abroad,  in  the  fields,  and  in 
 theCitty,  foe  being  wonderfully  inflamed  with  his 
 love,  and  this  reacheth  from  verfe  1.  to  the  end  of 
 the  5. 
 
 In  the  fecond  part,  (he  doth  as  it  were  correft  herfelf, 
 defiring  rather  that  he  fhould  take  hold  of  her,  and 
 that  fhe  might  abide  with  him,  whereupon  fhe  entereth 
 into  a  commendation  of  his  glorie,  fweetnes,  &c.  And 
 not  only  comparing  it  with  Solomons^  but  preferring  it 
 tefore  it,  and  that  by  many  degrees^  and  this  reacheth 
 
 from 
 
Verf.i.  Solomons^,  597 
 
 from  Verfe  6.  unto  the  end  of  the  Chapter. 
 
 Firft,  the  Churches  fearch  after  Jefus  is  couched  in 
 the  firft  three  verfes.  And  in  the  firftofthefe  three  is 
 laid  downe  her  firft  fearch,  together  with  the  event. 
 
 This  fearch  is  declared  from  the  circumftances, 
 which  be  two. 
 
 1.  Of  the  time,  and  that  was  in  theN/ght. 
 
 2.  Of  the  place,  and  that  was  in  her  Bed. 
 Laftly,  touching  the  efFedt  ofthis  fearch  of  hers,  it 
 
 is  not  availing, for  /hee found  him  not. 
 
 By  night  on  my  Bed  I  fought  him^  &c. 
 
 The  night  is  a  time  of  folitary  &  earn  eft  meditation, 
 as  in  ifa.iS.q.li lib  my  foulhwe  I defiredthee  in  the  night: 
 yea^  with  myfpirit  within  r,?e^  will ifeeke  thee  early.  And 
 fometime  grievous  affli&ions  are  fignified  by  the 
 night,  as  nppears,^//.  17,  3.  8c  30*  5.  77.2. 
 
 By  the  Bed  fome  underftand  the  Bed  of  eafe  and 
 floath,  and  that  the  Church  was  now  under  deadneflfe 
 and  fecurity,  thinking  that  Chrift  had  been  prefent 
 with  her,  when  it  was  no  fuch  matter.  But  this  is 
 not  likely  to  be  the  meaning  of  the  Bed,  for  what  eafe 
 could  the  Church  take  in  the  abfence  of  Ch  rift. 
 
 The  Bed  fometimes  fignifics  tribulation,  as  in  Rev.  ■ 
 .2.22.  which  may  beimplyed  here,  that  the  Church 
 fought  and  waited  for  the  Lord  in  the  way  of  his 
 judgements,  as  in  ija.  26.  8.  Tta  in  the  way  of  thy  judge- 
 ments 0  Lord  have  we  waited  for  thee^  the  dejire  9j  ourfoulc 
 is  tQ  thy  name^  and  to  the  remembrance  of  thee. 
 
 Or,  we  mav  take  the  Bed  here  for  the  place  and  du- 
 ties of  Gods  woi  (hip,  the  Temple  and  the  Ordfnan- 
 ce%  as  in  Chap.  1. 16.  where  it  isfaid,    Our  Bed  is green , 
 
 mean-  * 
 
398  An  EX  POSITION  of        Chap.  3. 
 
 meaning  the  place  and  means  of  bringing  forth  con- 
 verts unto  Chrift. 
 
 I  fought  him  whom  myfottk  level  h. 
 
 t.M 
 
 TheHebrew  word  Translated  Sought^  Signifies  to 
 jjSS^ti  feekeby  fuing  and  praying,  by  afking  direftion  and 
 re'tHijivh,  counfellj  and  by  making  a  ftrift  inquiry  after  the 
 SJ/T«'  thing  feeked  for,  So  that  the  Church  fought  by  much 
 duh.ccn;-  prayer,  ftudy,  and  meditation;,  fhee  made  a  diligent 
 jt*s  efc       fearch  after  her  beloved. 
 
 Whom  myfouleloveth,  to  wit  Chrift  whom  fhee  called 
 her  beloved.  Chap.  1.  7.  The  Church  ufing  this  Peri- 
 fhrajis,  inftead  of  a  proper  name,  doth  nothing  elfe 
 but  expreffe  the  force  of  her  love,  and  the  earneftneffe 
 thereof.  It  was  the  ftrong^affe&ion  of  love,  that  fet 
 the  Church  on  feeking  Chrift  5  fhee  could  not  indure 
 his  abfence,  nor  fit  downe  contented  without  him. 
 Thus  the  Church  fought  Chrift  in  his  abfence/  her 
 fuccefle  followeth,  which  for  the  piefent  is  non^vatU 
 7%  for  fhee  fait h3 
 
 But  I  found  him  not. 
 
 lfoundhimnot9  towit,  prefently,  or  J  did  not  fuffi- 
 ciently  perceive  him,  to  beprefent  with  me,  accor- 
 ding to  my  hearts  defire  :  I  find  not  fuch  fweet  difco- 
 veries  of  his  love,  nor  fuch  glorious  apprehenfions  of 
 him3as  my  foul  defireth.  This  was  the  Churches  fuc- 
 ceffe  for  the  prefent.  Theverfe  being  thus  opened} 
 let  us  take  notice  of  fome  Obfervations  from  it. 
 Firft  Obferve3 
 
 That  Chrift  may  fomctimts  be  abfent  from  his  deareji 
 
 Saints** 
 
Verf.  i .  Solomons  Song.  399 
 
 Saints.     This  is  implyed  by  the   Churches  feeking 
 Chiil>5  for  inquifition  implyes  abfence.     Chrilt  may, 
 and  doth  many  times  vaile  himfelfefor  a  time,  and 
 withdraw  his  light  and  comfort  from  the  foule :  but 
 wemuft  know  alio,  that  he  takes  nor  away  his  love, 
 but  onely  fufpends  the  a&s  of  it :    he  doth  but  feeme 
 tofrowne  when  he  doth abfeond,  and  ecclipfe  him- 
 lelfe  from  the  foule,  fo  that  the  foulc  loofah  the  fence 
 of  his  love  and  favour,  fotha:  Chrift  feemeth  to  be  al- 
 together abfent,  or  at  a  great  diftanoc  from  the  foul. 
 Secondly  Obftrve, 
 That  rrkenChrijl  is  abfent  fro  n  ike  Saint s%  they  are  in 
 great  unqmctncjfe  ofr,iln.\for  want  of  the  feeling  of  his  pre* 
 jence.     Hence  the  Church  faith,  fhee  fought  Chrifc 
 upon  the  bed  of  tribulation  and  forrow,  in  the  night 
 onolitavinefle-andaftliftion  :  for  when  Chrift  is  gone 
 from  a  Believer  in  his  apprehenfion,  then  the  com- 
 fort and  aflurance  of  his  love  is  gone,  joy  andlightis 
 gone*.  O  how  deje&ed,  how  dilconfolate  is  the  foul 
 then!  Sofarasamanis  fpirituall,  the  flame  of  love  to 
 Chrift  is  kindled  in  him,  and  then  he  cannot  fit  down 
 without  him.     He  is  the  Fountaineof  all  fupply,  he 
 is  the  ftaffe  of  ftrength,  the  fupport  of  joy,and  the  ve- 
 ry life  of  the  foule  :  O  that  I  might  fee  him  (  faith  the 
 Chriftian)  Othat  I  might  live  in  hisprefence!  No- 
 thing in  the  world  will  content  him,  neither  honour, 
 nor  iiches,  nor  pleafures,  nor  friends,  norany  thing 
 elfc  will  content  him,till  he  find  the  Lord  Jefus  Chrift 
 hib  Beloved,  whom  formerly  withu-nfpeakabie  plea- 
 fureheinjoyed. 
 
 Thirdly  Obferve, 
 7 hat  i he  Church  makes  earneji  inqnijition  and  dill/gent 
 Joauh  after  Chrift  when  he  is  abfent.     1  fought  kim,  &c, 
 
 Shee 
 
4co  An  E  X  V  0  S  I  T  1 '  0  N  of        Chap.  3 
 
 Shee  (Seeks  Chiift'with  meditation,  ftudy,  andftrong 
 endeavours,  fh.e  fceks  him  diligently,  as  appears  in 
 the  Verfes  following3  fheenever  gives  off  untill  fhee 
 finds  her  beloved.  All  the  Ordinances  wherein  fhee 
 leeks  Chrift  are  v  as  I  may  fay)  a  walke  wherein  he 
 meets  his  p.  ople :  therefore  the  Saints  put  themfelves 
 upon  that  way,  but  if  they  find  not  Chrift  prefent, 
 truir  fpirits  faile,  but  when  Chrift  is  to  be  found  by 
 them,  it  is  as  life  from  the  dead. 
 
 Fourthly  Obferve, 
 7  hat  the  principle  from  which  a  believer  fee  k,s  Chrift ^  k 
 love.  I  fought  him  whom  my  foul e  loveth.  Theloveof 
 lChrift  cannot  be  concealed  :  a  man  may  foonerketp 
 xn  the  wind  with  his  fift,  or  (lay  the  Ointment  of  his 
 light  hand  from  bewraying  it  felfe  (  as  the  Wife  man 
 peaks  ,  Vrov.  27.  16.  )  then  not  utter  his  love  to 
 Chrift.  Love  is  fucha  fire  as  will  break  forth,  it  is 
 the  ftrongeft  affection  of  the  foule,  and  cannot  be  fa- 
 tisfied  without  the  enjoyment  of  the  thing  beloved. 
 
 Laftly  Obferve, 
 lhat  Chrift  is  not  always  to  be  found  in  our  fence  and 
 feelings  though  we  ufe  all  good  moans  to  attaine  it.  This 
 is  from  the  Curches  fucceffe  in  that  fhee  faith,  I  found 
 him  not.  Chrift  is  not  al wayes  found  on  the  fuddain3 
 he  may  a  good  while  fufpend  the  acts  of  his  love  from 
 a  foule,  to  the  end  he  may  make  itearneftin  feeking 
 after  him,  and  with  endurance  wait  for  his  returne. 
 and  this  effect  we  fee  in  the  following  words,  where- 
 in fhee  perfifts  in  her  Narration,  thus. 
 
 Verf. 
 
Vert i •  Solomons  Song.  401 
 
 _  -~  »    1  
 
 Verf.  2.  I  will  rife  now,  and  gee  about  the  Oty,  in  the 
 Jircets  and  in  the  broad  way es  Iwillfceke 
 him  whom  my  foule  loveth :  I  fought  him. 
 but  1  found  him  not. 
 
 In  this  Verfe  we  have  the  Church  ftirred  up  to 
 make  a  farther  fearch  after  her  beloved.  And  herein 
 obferve. 
 
 Firfi^herrefolution  to  make  farther  inquiry  after 
 Chrift.  I  will  rife  now ,&c.  This  refolut ion  was  enfor- 
 ced from  her  not  availing  in  her  former  fearch. 
 
 Secondly,  her  a&ion  of  fo  feekkig,  and  that  i$?  fhee 
 goes, 
 
 1.  Into  the  City. 
 
 2.  Into  the  Streets,  and  broad  placer. 
 
 Laftly,  we  have  the  effeft  of  her  further  fearch,  itl  s 
 as  the  former,  nothing  at  all  availing,  for,  faith  fhee, 
 I  fought  him,  Lut  I  found  him  not. 
 
 I  willar'ife  now^  8cc. 
 
 In  the  words  the  Church  declarethher  increafeof 
 grace,  of  faith,  lov*»,  zeale,  and  fervency  of  fpirit,  as  if 
 thee  had  faid,  I  will  not  delay  my  fearching  after  my 
 beloved  no  longer  (for  all  thefearethe  words  of  the 
 SpoufeDfpeaking  unto  herfelf,  &  as  it  were,  declaring 
 the  confultations  which  fhee  had  within  her  felfe,  and 
 refolving  what  fhee  were  befttodoej  therefore  now 
 faith  fhee,  I  am  refolvcd  diligently  tofeeke  him  •  now 
 I  will  leave  my  former  feeking  in  bed,  and  I  will  fceke 
 him  in  the  City,  &c.  Thus  we  have  the  Churches  re- 
 iolution.  "Nowfolloweth  heraftion  in  feeking. 
 
 Fff  And 
 
40  3  An  E  X  f  Q  S  lr^ONof         q^ 
 
 Jnd  goe  about  the  City,  in  the  ftreets  and  broad 
 places.  &c. 
 
 I  mil  goe  about  the  City,  towit,  to  feeke  my  beloved 
 fori  will  leavers  place  unfought,  asiffhee  had  faid' 
 which  (hewed  her  earneftdefire  to  obtain  that  which 
 fhee  look't  for.     By  theCyfy_we  may  underftand  Jem- 
 falem  the  holy  City,  where  the  Temple  was  feated 
 and  the  praftifeofallthe  Ordinances,  whither  all  ifl 
 rael  repaired  thrice  every  yeare,  which  was  a  figare  of 
 the.  Church,  as  appears,  Ifa.  26.  1.  In  that  day  flail  be 
 fung  in  theLandofjudah,  vrc  have  aftrong  City,  &c.  This 
 is  fpoken  of  the  Church  under  theGofpell,  for  whom 
 the  Lord  would  appoint fahationfor  walls  and  bulwarks. 
 So  that  the  Church  fought  her  beloved  among  the 
 people  of  God,  and  among  his  Ordinances  and  word, 
 that  by  thismeanes  herfoule  might  find  comfort  in 
 him. 
 
 In  the  fireets  and  broad  places,  or,   narrow  fireets    and 
 bread  fireets,  for  both  words  are  ufedforthe  ftreets  of 
 a  City  :  and  the  latter  for  fuch  broad  places    as  of- 
 tentimes people  meet  together  in,  as  in  Nehem.  8. 1. 
 So  that  this  noteth  an  exquiflte  and  narrow  fearch   as 
 in  another  cafe  it  is  faid,  Runyce  too  and  fro  through  the 
 ftreets  ofjerufalem,  and  fee  now,  and  /{now,  and  feeke  in  the 
 broad  places  thereof,  if  yeecanfindc  a  man,  if  there  be  any 
 that  executeth  judgement,  &c.  Jer.  5.1.  And  w if dome 
 utter -eth  her  voyce  in  the  ftreets,  Prov.  1.20.     Now  the 
 Church  is  faid  to  feeke  her  Beloved  in  the  ftreets,  be- 
 caufe  fhee  will  leave  no  place  unfought,  untill  free 
 have  found  her  beloved. 
 
 I  fought 
 
Verf. 2.  Solomons  Song.  4o5 
 
 I  fought  him,  but  I  found  him  not* 
 
 Looke  how  fhee  refolved,  fo  fhee  afted  5  yet,  not- 
 whhftanding  her  fucceffe  vvasfruitlelle  as  before,  l 
 fund  him  not.  The  Spoufe  uttereth  thefe  words 
 mournfully,  notib  much  for  the  pains  fhee  took.,  as 
 that  Ihee  could  not  meet  with  him  whom  fhee  fo  ten- 
 derly lov'd3  and  carefully  fought.  And  when  fhee 
 faith,  shee  found  him  not :  fheemeaneth,  not  fo  fuflici- 
 ently  as  fhee  would.,  and  as  her  heart  defired,  as  may 
 appeare  by  the  former  Verfe. 
 Hence  Obferve, 
 
 That  no  fepulfe  or  impediment  can  hinder  the  Saints 
 from  feeling  after  Chrift.  Here  the  Spoufe  not  finding 
 Ghriftat  one  place  leeks  him  in  another  51  and  if  fhee 
 find  him  not  at  onetime,  fhee  feeks  at  another.-  fhee 
 fought  him  on  her  Eed,  and  he  was  not  found  there  5 
 then  fhee  renews  her  refolution,  faying,  I  w;  11  rife  now, 
 and  goe  into  the  City,  &c\  Like  the  woman  in  the 
 Gofpell,  that  wTould  take  no  deniall  5  and  Jacob,  who 
 would  not  let  the  Lord  goe,  untill  he  had  got  the 
 blefling.  The  Ifraelites  in  the  WildernefTe  thirfted 
 for  water,  as  the  Spoufe  here  defirerh  the  company  of 
 her  beloved  :  when  Afofes  hadcryed  to  the  Lord,  he 
 anfwered,  Goe  before  the  people,  and take  with  t bee the  El- 
 dtrs  oflfrael,  and  thy  Rod,  wherewith  then  fmoteft  the  Ri- 
 vet^takg  in  thy  hand  and  goe  :  Behold,  I  will  fland  before 
 thee  upon  the  t'ock  in  Horeb,  and  Then  &  alt  [mite  on  the 
 
 -l\e,  and  waWr  fa!/  (  ::--e  cut  of  it^  thai  the  people  may 
 draike.      And  Afofes  did  fo  in  fheffght  of  all  t  he  I ■  'd:rs  of 
 ifrael.     Thereat  the  firftfmitingof  the  Hock  water 
 iflucdout.   Eut  here  the  Spoufe  feeketh  Chrift.  and 
 
 Fff2  iindeth 
 
404"  An  E  XT  OS  IT  10  N  of Chap.3, 
 
 findeth  him  not  :  what  is  then  to  be  done?  In  an- 
 other place  Mofes  ftrooke  the  Rockland  at  the  firft 
 time  no  water  came  out,  Numb.  20.  11.  yet  he  did  no* 
 fo  defift,  but  fniote  the  Rock  the  fecond  time,  and  the 
 waters  guftied  out  abundantly.  So  the  Spoufe  not 
 finding  Chrift  upon  her  firft  feeking  of  htm,  {he  feek- 
 e;h  him  the  fecond  time3  and  yet  findeth  him  not  .•  (he 
 afkethfor  him  in  theCitie,  among  her  friends  and  ac- 
 quaintance 5  which  have  been  affaulted  by  the  like 
 temptations,  they  give  her  no  comfort  :  yet  for  all 
 thar5  the  Spoufe  doth  not  give  over,  but  fought  the 
 third  time  as  followeth. 
 
 VERS.  3,  The  watchmen  that  goe  about  the  Citie, 
 found  me  :  to  whom  I  faidrfaw  ye  him 
 whom  myfouk  loveth? 
 
 Asbefore  wee  heard  of  the  Spoufes  feeking  Chrift, 
 in  the  Citie,  among  her  friends  and  companions :  fo  in 
 this  verfe,  wee  are  to  note  her  proceedings  with  the 
 Governours  of  the  Citie.     Where  note : 
 
 Firft,  A  defcription  of  thefe  Governours. 
 
 Secondly,  Her  way  of  proceedings  with  them. 
 
 The  Governours  aredefcribed, 
 
 Firft  by  a  title  appropriate  to  their  dutie,and  that  is, 
 Watchmen. 
 
 Secondly,  By  their  exercife  and  worke  they  did. 
 
 Firft,  They  circuited  the  Citie. 
 
 Secondly,  They  found  her  as  unawares. 
 
 Laftly,  Wee  have  the  way  ofthe  Churches  procee- 
 dings with  them,  and  that  lies  only  in  a  queftion,  in 
 thefe  words, faw ye  him  whom  my  fine  loveth. 
 
Verf.3.  Solomons  Song.  40 5 
 
 J  he  IV At  ch  men  thai  goe  about  the  City,    &c. 
 
 By  watch-men  are  often  meant,  the  Minifters  of  the 
 Church  :  Such  were  the  Priefts  and  Levites  under 
 the  LaWj  who  kept  the  watch  or  charge  of  the  Lord, 
 Numb.  3.  758.  andfoitisfaidin  ifa.  62.  6.  I  h.ive  fet 
 Watchmen  upon  thy  walls ,  0  Jerufdkm,  which /lull  never  hold 
 their  peace  day  nor  nighty  &c.  And  the  Lordfaid  to  the 
 Prophet  Ezekjel,  Sonne  of  man ,  I  have  made  thee  a  w  itch- 
 wan  over  the  honfe  of  ifrae  I,  Ezel{.  3.  17.  And  the  Apo- 
 ftle  faith.  Obey  them  which  have  the  oversight  of  you,  And 
 fuhmityour  felves  to  t hem ;  for  theyrvitchover  y$urfou!es, 
 Heb.  13.  14.  and  in  j/i.  52.  8.  it  is  faid,  Thy  match- 
 men  fiall  lift  up  the  voice,  &c. 
 
 Thefe  watchmen  were  imployed,  and  in  aftion,  be. 
 caufe  they  were  fuch  as  went  too  and  fro  the  Citic  :  Co 
 that  whofoever  thefe  watchmen  were,  it  feemes  they 
 were  vigilant  and  painfull  in  their  generation,  in  fo 
 much  that  the  Church  faith,  thefe  watchmen  found 
 fier. 
 
 found  me,  &c> 
 
 It  is  not  faid  that  the  Church  made  any  inquirie  af- 
 ter thefe  watch  men  5  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  fee  what  ufe  (he  makes  of  them  i  (he 
 only  propofes  a  queftion. 
 
 Saw 
 
4°8  JnEXPOSlTlONof         Chap.  3 
 
 A  little  that  the  righteous  man  hath ^  is  better  then  the  riches 
 of  many  wicked  \  that  is,  in  refpeft  of  quantitie,but  in 
 Pfal.  8.  6.  it  fignifieth  a  little,  or  afhort  time.  It  mat- 
 ters not  mucbj  whether  wee  take  it  for  time,  or  dijlance 
 of  place. 
 
 J  pajfed  from  tbe?/y  to  wit,  from  thofe  watchmen, 
 fpoken  of  in  the  former  verfe^  (he  ftayed  not  with 
 them,  becaufe  her  beloved  was  not  among  them,  but 
 continued  feeking  other  where  :  for  it  is  neither  the 
 focietie  of  Brethren,  or  Church,  or  Minifters,  can  com- 
 fort an  affii&ed  confeience,  unleffe  Chrift  be  there 
 displaying  the  beames  of  his  love  and  favour  to  the 
 foule. 
 
 But  I  found  him  whom  my  foule  loveth* 
 
 I  founds  or  Vntill  1  had  found  him  Here  after 
 much  feeking  and  waiting,  the  Church  finds  her  Be- 
 loved :  it  is  not  loft  labour  to  feeke  and  wait  for  Chrift 
 conftantly  and  perfeveringly  .•  fuch  labour  in  the 
 Lord  (hall  never  be  in  vaine$  for  at  the  end  of  their 
 feeking  they  {ball  have  blefled  fuccefle* 
 
 Hence  note* 
 
 ¥\rf\,T  hat  Chrifl  gweth  in  comforts  to  his  people,  when  m 
 m ans  judgement  all  helps  are  pafi. 
 
 When  the  Church  had  fought  Chrift  in  all  the 
 meanes  before  fpoken,  as  on  her  bed,  in  theCitie,and 
 ftreets,  and  lad:  of  all  enquires  of  the  watchmen  of  the 
 Citic,  but  in  all  this  feeking  finds  not  her  beloved: 
 but  now  a  little  after,  when  fhee  had  left  all  outward 
 meanes,  and  only  waited  for  her  Beloved,  then  Chrift 
 makes  out  to  her  the  fweet  manifeftations  of  his  grace 
 and'love:,  it  isChriftsufuallcourfe,  to  let  all  outward 
 
 and 
 
Verf,4 •  Solomons  sohg.  409 
 
 and  humane  helps  faile,  before  he  giveth  comfore :  as 
 he  fuffered  his  Difciples  on  the  Seas  to  be  almoft  drow- 
 ned,beforehe  would  help  them,  Matth  14.26.  Chrifi: 
 doth  alfo  many  times  worke  without  meanes,  that  the 
 pralfe  might  not  be  afcribedtomen,  but  to  himfelfe: 
 As  he  gave  Abraham  a  child  when  he  was  old,  and  it  ceafed 
 to  be  with  Sarah,  after  the  manner  of  wo men ,  Gen,  18.  12. 
 So  the  Lord  brought  his  people  out  of  Babylon,  when 
 they  werein  mans  judgement  as  farre  from  returning 
 home  againe,  as  the  dead  which  were  buried  in  their 
 graves,  yet  then  the  Lord  commanded  Ez,e/{iel  to  Pro- 
 phefieto  the  dead  bones,  fhewing  thereby,  that  the 
 people  fhould  rife  out  of  the  grave  of  capti  vide  in  Ba- 
 bylon, and  returne  againe unto  JerttfaIem,Ezel{.  57 .  And 
 thus  Chrift  did,  when  he  was  to  raife  Lazarus,  he 
 lets  him  lie  in  the  grave  foure  dayes,  and  then  raifes 
 him  to  life,  Job.  11.  39.  And  thus  Vet.rs  deliverance 
 was  deferred  to  the  laft  night,  before  the  Lord  fent  an 
 Angel  to  fet  him  at  liberty,^  1 2. Thus  Chrifi:  doth  de- 
 fene  his  comforts  to  the  laft,  but  he  comes  in  due  time 
 to  thofe  that  waite  on  him. 
 
 Secondly  Obferve. 
 
 That  thofe  that  feekc  and  wait  for  Chrift  conftantly  and  Sl       ; 
 ptrfeveringly  flail  at  laft  find  Chrift.  die,  eras, 
 
 The  Church  had  fought  Chrift  with  much  dflk'"*5*' 
 gence,  and  waited  for  hm  with  much  patience,  and  at^J^j 
 length  the  hath  blcfled  fucce(Ie,and  faith,  I  fouvd  himnfew 
 whom  mj  foulclovtth*  A  Father  hath  this  faying,  if  notliiet)t""Pl 
 to  day, yet  tomorrow  5  it  not  to  morrow,  yet  the  nexc  n9W^i- 
 day  after  it :  as  he  which  having  fifhed  all  the  day  re  put  ins, 
 caught  nothing,  and  at  night  did  t  hin  ke  to  give  over,  J^-JI 
 yetcaft  his  net  againe,  and  caught  the  fifli.   Wc  fhould  diefefellh, 
 not  flint  in  fpirituall  things,  for  the  promifeis,  Seefatjfce  &(*' 
 
 Ggg  and  "' 
 
410  An  EX  POSITION  of         Chap.  5 
 
 andyeefhallfinde,  Maith.  7. 7.  And  wee  {hall  reape  if  wee 
 faint  not.  And  the  Apoftle  tels  ws^Vee  have  need  of  pa- 
 tience^ that  after  wee  have  done  the  will  of  God ,  we  might  re- 
 ceive the  promife^Heb.  10.36. 
 
 But  now  the  queftion  may  be,  whether  ever  Chrift 
 be  abfent  from  his  Spoufe? 
 
 Theanfweris,no,  but  only  in  the  manifeftations 
 of  grace,  and  in  difcoveries  of  himfelfe  :  but  he  is  real- 
 ly in  the  foule  of  a  believer  ftill,and  fo  he  was  now  pre- 
 fect with  the  Spoufe,  even  then  when  fhe  fought  after 
 him.  What  is  that  ftirredherupto  feeke  Chrift  fo  di- 
 ligently? and  what  was  it  that  kindled  her  affe&ions 
 towards  him,  as  to  call  him  her /^fc^?  furely  it  was 
 Chrift  by  his  Spirit  a&ingin  her,  and  quickning  up 
 herafFeftions  :  Chrift  had  not  fo  withdrawne,  but  he 
 left  the  droppings  or  divine  grace  behinde  him,  he 
 withdrew  himfelfe  in  manifeftation  only,  not  in  the 
 realitieof  workings  of  his  Spirit :  her  heart  was  never 
 fo  dead,  but  fhe  could  feeke  after  her  beloved,  yea,  and 
 wait  upon  him,  untill  (he  had  frelh  difcoveries  of  his 
 love  manifefted  unto  her. 
 
 So  much  for  the  Churches  fucceffe. 
 
 Now  follows  her  pfudentiall  care  in  keeping  of 
 Chrift  when  found. 
 
 I  held  him  and  would  not  let  him  goe0  untill  I  had 
 brought  him  into  my  Mothers  houfey  and  into  the 
 Chamber  of  her  that  conceived  me. 
 
 In  which  mentation  wee  may  take  notice  of. 
 Firftj,  The  Churches  apprehending  Chrift. 
 Secondly,  Her  drwing  him  into  her  Mothers  houfe 
 ormanfion. 
 
 I 
 
Verf.4 .  Solomons  Song.  41 1 
 
 I  held hi m0  and  would  not  let  him  goc^  &c. 
 
 I  held  him,  tcwit,  firmcly  and  clofely  :  the  Hebrew 
 word  fignifies  to  joyne  or  faften  together,  or  to  unite  cepu  ap- 
 by  cleaving  together,  or  a  knitting  together,  as  two  Prf^'£ 
 peeces  of  Timber  are  knit  together  by  a  joynt.     And  fyj^JSu 
 indeed  the  matter  here  urged  can  fignifie  no  lefle  inmpb.c4>> 
 then  a  clofe  cleaving  of  the  Spoufeunto  her  beloved.  »'>/fwr 
 Hence  Obierve, 
 
 That  it  is  the  nature  of  faith  to  take  faft  hold  of  Chriji. 
 It  was  by  faith  (  queftionlefle  )  that  the  Spoufe  did 
 thus  apprehend  Chrift,and  with  frch  an  apprehenfion 
 as  implyes  a  union  *  j  ea,  and  fuch  a  union  as  is  in  the  sicu\  vh 
 natural!  body,  as  the  Apoftle  (heweth,  Ephef.  5.  30.  %**$** 
 fo  that  thereby  thefaithfull  become  members  of  his  pemawam, 
 body  myfticall.     As  a  Father  faith,  as  a  man  and  a  ufc^(™ 
 woman  areoneby  nature,  fo  Chrift  and  his  Church  Zummui- 
 muftbe  underftoodto  be  one  through  faith.     Now  /^m«r,e/"- 
 Chrift  is  faid  to  dxoellm  the  heart  by  faith,  Ephef.  3. 1 7.  fit"**™* 
 Now  the  Spoufe  doth  as  well  retaine  Chrift,  as  take 
 hold  of  him* 
 
 I  would  not  let  him  goe^  or  leave  him. 
 
 Herein  the  Church  declares  her  refolution  to  retain 
 her  beloved,  as  Jacob  when  he  wreftled  with  the  An- 
 gell,  Genef.  -32.26.  /  will  not  let  thee  goe  except  thou  blejje 
 me.  The  Spoufe  having  now  obtained  her  beloved, 
 was  loath  to  part  with  him  againe,  upon  any  termes 
 whatfoever. 
 
 Hence  Obferve, 
 That  thefoule  that  hath  once  got  Chriji,  w/llfurclj  keept 
 
 G  g  g  2  Chnjl 
 
4jV;  An  E  X  P  OS  IT  10  N  of  Chap. 3 , 
 
 Chrift.  TheSpoufewas  notonely  diligent  in  feek- 
 ing  her  beloved,  but  fhee  hadalfo  aprudentiall  care 
 to  keep  Chrift  when  found.  I  would  not  let  him  goe^ 
 faith  the  Church,  fhee  came  by  himhardly,  therefore 
 fhee  will  not  part  with  him  lightly  5  (heeobtained 
 him  with  much  hazzard  and  danger,  much  lode  and 
 fufFering,  and  therefore  fhee  will  not  part  with  him 
 for  the  greateft  advantage  in  the  world.  Shee  knows 
 nothing  in  this  great  and  wide  univerfe,  though  ne- 
 ver fo  love!y  or  defirable,  can  be  equivalent  to  fuch 
 a  ]ewTell :  fhee  knows  that  with  him  is  the  well-fpring 
 of  liieandallblefling5  and  therefore  fhee  cannot  be 
 induced  or  perfwadedupon  any  termesto  part  with 
 him.  Many  of  Chrifts  followers  forfookehim,  and 
 went  no  more  with  him  :  but0j»?//yee  alfoforfake  me^ 
 faith  he  to  his  Aroftles?  Peter  anfwersforhimfelfe, 
 and  the  reft.  Lord  whither  {hall  we  goe  ?  thou  haft  the 
 words  of  eternall  life ^  John  6.  6S.  A*  if  he  fhould  have 
 laid,  Lord,  if  we  leave  thee,  we  leave  our  life  and  our 
 comfort,  we  forfake  our  o wne  mercy  :  it  was  motive 
 enough  to  flay  by  him,  and  to  keep  clofetohim,  to 
 confider  that  eternall  life,  and  confequently  the  very 
 quintefTence  of  all  happinefle  was  with  him.  The 
 Merchant  that  found  a  treafure  of  great  price,  went 
 and  hid  ii^  and  joyfully  foul }d  all  that  he  had  topurchafe 
 it,  and  therefore  he  will  not  part  with  it  for  any  good. 
 The  Merchant  manisan  Emblemeor  figureofaBe- 
 leiver,  who  when  he  hath  found  Chrift,  will  not  for- 
 goe  him  by  any  means  5  no,  but  will  fay  of  him, 
 H  horn  have  J  m  Heaven  but  thee  ?  And- on  Earth  there  is 
 none .  that  I  defire  in  comparifon-  of  fhee.  Chrift  is  the 
 Jirtngth  ofhk  hearty  and  his  portion  for  mr3Pfal.  73.  25, 
 7&.  It  is  the  voyce  of  the  Church,  7  he  Lord  is  my  por- 
 
 tion^ 
 
Verf.4.  Solomons^.  413 
 
 Hon , faith  thzfoule^  not  onel^  her  tongue  without,  but 
 even  her  foule  and  her  Spiiit  within  fpeaksitwith 
 unconceiveable  joy  and  delight,  (hcewas  in  deep  af- 
 fliction when  dice  fpakc  k5  Lam.  3.  24.  yet  the  ap- 
 prehenfion  of  fucha  portion  as  the  Lord,  wasfolace 
 and  refrefhing  enough  to  her.  And  David  is  in  thefame 
 mood  too,  The  Lsrd  is  my  portion  and  mine  inheritance 
 ("faith  he)  ih:  lines  are  fallen  to  me  in  plsafint  places  3 
 jca^I have  a  goodly  heritage^  Pfal.  16.  5,6.     He  alludes 
 to  the  manner  of  dividing  the  Land  of  Canaan  to  the 
 Children  of  lTrael9  which  was  done  by  line.     Now 
 unfpeakable  happy  are  all  thofe  that  have  fuoh  an 
 heritage:  can  we  thinke  they  will  part  with  it?  No 
 verily,  they  will  not  fo  dote  on  any  thing  in  the  world 
 as  to  leave  heaven  for  earth,  infinite  and  eternall  joyes 
 fbra  fhort  blaze,  or  a  little  flafh  of  myrth  :  they  will 
 not  part  with  fuch  an  inheritance  as  Chrift  is,  rich, 
 fat,  alwayes fruitful!,  and  never  decaying.     An  inhe- 
 ritance where  there  is  no  dirt,  no  winter  or  wither- 
 ing, no  dyingor  decaying  of  fruits,  but  ever  green, 
 ever  flourifhing,cver  bearing,  infinitly  profitable  and 
 delightfullto  the  Pofleflors  of  it. 
 
 Naboth  would  not  part  with  the  heritage  of  his  Fa- 
 thers, no  more  will  the  Saints  part  with  theirs.  Thus 
 for  the  Churches  taking  hold  of,  and  keeping  her  b  £- 
 loved.  Now  follows  her  drawing  of  him  into  her 
 Mothers  manfion. 
 
 Vnt ill  I  had  brought  him  into  my  Mothers  houfe   and 
 into  the  Chamber  of  her  that  conceived  me. 
 
 Thefe  words  declare  how  cfftftually  the  Church. 
 did  lay  hold  upon  Chrift,  that  fo  (hec  retained  him 
 
4x4  AnEXTOSlTlONof         Chap.  3 
 
 to  dwell  withjher  for  ever.  The  expreffion  which  the 
 Church  ufeth  here,  My  Mothers  houfi^c.  fignifies  a 
 chief  City,  or  folcmne place  ofaffembly. 
 
 But  norv  it  may  be  demanded^  What  Mother  hath  the 
 Church .?  And  who  k  Jhce  that  conceived  her  ?  Is  there  any 
 SfeujeofChrijlbnt  one? 
 
 I  anfwer,  rhere  is  but  onemyfticall  body  of  Chrift, 
 andoneSpoufe:  but  always  that  part  of  the  Church 
 on  Earth,  is  called  the  Daughter  of  the  Church  of 
 former  times:  and  Chriftians  doe  beget  Chriftians 
 and  the  new  Church  cameforth  of  the  old  Church. 
 Or,  the  whole  Church  is  the  Mother  of  each  part,  as 
 in  the  ufuall  phrafe  of  Hebrew  fpeech.  Now  of  old, 
 the  Temple  and  Sanftuary  might  be  the  Chamber  of 
 her  that  conceived  5  that  isD  the  place  where  they  of 
 the  former  Church  did  meet.  So  now  Jerufalem  that 
 is  above,  is  called  the  Mother  of  m  all 0  Gal.  3.  which 
 was  figured  by  Sarah  the  free  woman,  and  fignifieth 
 the  Covenant  of  grace,  Gal.  4.  24.  Now  the  houfe 
 and  Chamber  wherein  we  are  conceived  ,  by  the  Gof- 
 pel  of  the  Covenant  of  grace,is  outwardly  the  Church, 
 but  inwardly  the  heart  where  faith  d well  eth^Rom.  10. 
 10.  Now  into  this  houfe  the  Church  faith  {hee  will 
 lead  her  beloved  5  we  may  take  it  ey  ther. 
 
 1.  For  her  leading  of  him  into  the  Church,  and 
 difplaying  of  Chrifts  goodnefle  manifefted  to  her 
 foul,  to  others.     Or, 
 
 2.  For  her  leading  Chrift  down  into  her  own  foul  ^ 
 enlarging  her  owne  afFe&ions  by  dilating  upon  the 
 copious  theme  of  his  divine  love,  delighting  in  a 
 clofeand  neer  communion  with  him. 
 
 From  the  firft  of  thefe  Interpretations,  Obfervc, 
 1  hat  the  Sawts  having  received  cenfolation  from  Chrift 
 
 doe 
 
Vcrf. 4.  Solomons  Song.  41 5 
 
 doe  labour  to  make  others  partakers  oj  the  fame  comfort. 
 Here  theSpoufe  having  found  her  beloved,  manife- 
 fting  his  love  and  favour  to  her,  faith,  I  will  bring 
 him  into  my  Mothers  houfe,  towit,  into  the  Church, 
 and  aflembly  of  Saints,  to  fpread  all  his  goodnefle  dis- 
 covered unto  me.     Sheebringcth  her  beloved  home, 
 that  fo  he  may  not  onely  dwell  with  her,  but  alfo  kt 
 afolace  to  her  Mothers  Children;  fliee  doth  labour 
 to  communicate  the  comfort  ot  Gods  Spirit  untoo- 
 thers,  that  fo  they  may  rejoyce  with  her.      Thus  P/>/- 
 ///?,  who  finding  Nathanael,  did  with  muh  joy  mani- 
 feft  the  finding  of  Chrift,  John  1.  45.  Thus  was  the 
 Woman  of  Samaria,  who  having  found  the  Meffiah, 
 could  not  but  caft  h  er  Pitchar  alide,  and  goe  jnto  the 
 City,  to  revealethat  comfort  to  others,  John  4.  28,29. 
 Nor  can  there  beany  foule  that  finds  the  fweetdifco- 
 veries  of  Chrifts  love,  but  there  is  likewife  a  ftrong 
 defire  to  acquaint  others  with  their  fouls  comfort.  It 
 is  an  eafier  thing  to  carry  fire  in  the  bofome,  then  to 
 conceale  fpirituall  comfort.     We  cannot   (  faith  the 
 ApofVleJ  butfpcake  the  things  rchichwe  hav*fcene and 
 heard,  Afts  4.  qo.  As  it  doth  much  leilen  our  com- 
 fort to  conceale  the  thing  we  know^  foit  d(  th  much 
 increafeand  inlarge  our  comfort,  to  make  known  our 
 injoyments  toothers. 
 
 From  the  fecond  Interpretation ,  towit,  that  the 
 Spoufe  entertainethhim  to  dwell  in  her  heart :  Ob- 
 ferve, 
 
 That  it  doth  not  content  the  Saints  to  have  fome  flight  ap- 
 prehenfion  of  Chrift,  bnt  they  defire  to  lead  him  into  the  in- 
 ner Chambers  of  their  minds,  that  he  may  dwell  in  their 
 hearts.  So  the  Spoufe  here  had  apprehended  her  be- 
 loved., and  fliee  doth  not  fatufieher  felfe  untill  fliee 
 
 hatb 
 
4i 6  AVE  X  V  0  S  I  T  I  o  N  of         Chap.  3 
 
 hath  led  him  dowhe  into  the  in moft  corner  of  her 
 heart.  Then  it  I  that  the  Spoufe liveth3  or  Chrift  H- 
 veth  in  her.  Gain  2.  ?,o.  the  Church  is  called  upon  by 
 the  holy  Ghoft  to  open  the  Gates 5  and  everlafling  doors ^ 
 (that  is5  the  doors  of  their  hearts)  And  (Chrift) 
 the  Kwg  of  glory  fh  all  come  w^  Pfal.  24.  Shee  doth  open 
 the  gates  and  the  doors  and  leadeth  him  in.  What 
 go;  d  thing  can  he  wanting  where  the  King  of  glory 
 ihall  enter  in  to  dwell  ?  He  is  the  Lord  of  Hofts  who 
 is  ftrong  and  mighty  in  Eattaile,  who  will  fubdue  fin, 
 a-nd  put  the  Prince  of  darknefleto  High t  5  yea^he  will 
 chafe  away  all  evill  where  he  dwelleth.  No  marvaile 
 then  that  the  Church  will  not  let  him  goe,  but  lead- 
 eth him  into  the  Chambers  of  her  that  conceived  her. 
 
 Laftly,  in  that  the  Church  is  called  the  Mother  of 
 the  Church. 
 
 Hence  Obferve3 
 
 7  hat  the  Church  doth  ncnrifli  her  owne  Members.  Saints 
 are  r.ourifhed  and  chenfhed  among  Saints  :  Hence 
 they  are  bid  to  rejoycewith  Jerufalcm,  8tc.  1  hat  they  may 
 fuc\andbe fat kjied  with  the  Ereafis  ofherconfolation,  that 
 they  may  milke  out ^  and  be  delighted  with  the  brightnejje  of 
 her  glory  ^Xh. 66.  w.  And  tothe  Church  of  beleivers 
 pertaineth  all  theglorious  priviledges  which  did  of 
 old  pertaineto  ifrael^  as  the  A  poftle  telleth  us  in  Rom. 
 9«  4?  $•  To  whom  pertamdh  the  adoption,  and  the  glory 5 
 and  the  Covenants,  and  the  giving  of  the  Law,  andthefer- 
 vice  of  God,  and  the  promifes:  ef whom  arc  the  Fat  hers  s 
 and  of  whom  as  concerning  the  Jlfj  Chrift  came,  who  k  0- 
 vcr  a'ly  God  bkljedfor  ever.  Amen.     It  fol lo weth., 
 
 VERS. 
 
Verf,5  Solomons  Song.  417 
 
 VERS.  5, 
 
 1  charge  yott^  Oj  ce  daughters  ofjerufalem^  by  the  Roes^  and 
 Hinds  of  the  fie  Id^  thatyeeflir  mt  up%  nor  awake  my  \ove:. 
 till  he  pleafc. 
 
 T'He  Spoufe  having  long  fought  her  belo  ved,  and 
 now  having  fomnd  him,  and  brought  him  home 
 unto  her  Mothers  houfe,  and  refolved  to  retaine  him 
 there,  renevveth  her  conteftation  and  charge  to  the 
 Daughters  of  Jerufa/em3  not  to  awake  or  difquiet  her 
 beloved. 
 
 Thefe  words  being  the  fame  with  the  words  ia 
 Chap.  2.  7.  I  (hall  not  ftand  upon  repetitions,  but 
 onely  mind  you  of  the  occafion  of  the  repetition  of 
 the-n. 
 
 1.  Gonfider  the  Church  having  found  her  belo- 
 ved, and  is  very  willing  to  keep  him,  and  toinjoy 
 fwtet  fellowftiip  with  him  5  fhee  giveth  this  ftraight 
 charge  to  the  Daughters,  that  they  doenot  provoke 
 himby  fin,  and  fo  grieve  his  holy  Spirit,  and  thereby 
 caufe  him  to  depart  from  his  Church  againe.  For  as 
 Mofes  faid  unto  ifracl,  Ifyee  turne  away  from  after  himy 
 he  Will  yet  againe  leave  them  in  the  Wildernefye,  an  Ay  a  flail 
 deflroy  all  this  people^  Numb.  32.  15.  And  the  like 
 phce  we  have  in  Exod.  23.20,21.  Behold  (faith  the 
 Lord  )  J  fend  an  Angell  before  thee  to  keep  thee  in  the  way, 
 and  to  bring  thee  into  the  place  which  I  have  prepared  ;  be- 
 ware  of  him ,  and  obey  his  voyce^  provoke  him  not^  for  he  will 
 not  pardon  your  tranfgrcjfions^  for  my  nawc  is  in  him.  The 
 Angell  hire  fpoken  of,  is  Chrift,  as  appears  by  this, 
 that  he  hath  power  to  pardon  fin,  and  Gods  name  is 
 
 Hhh  in 
 
Al  8  An  EXP  o  s  17  ION  of        Chap.  3 
 
 in  him  :  for  Gods  name  and  attributes  are  his  very  ef- 
 fence.  Thus  the  Apoftle  willeth  us  not  to  provoke 
 Chrift,  when  he  faith,  grieve  not  the  holy  Spirit,  and 
 wkhall  addeth  thisreafon,  Becaufe  (faith  he)  by  it  ye 
 are  fealed  unto  the  clay  of  redemption,  Ephef.  4.  30.  So  on 
 the  other  hand,  we  muft  pleafethe  Spirit,  by  being 
 a&edbyit,  leaf*  we  turne  away  the  feale  or  aflurance 
 of  our  falvatiow.     Or, 
 
 2.  We  may  take  it  thus,  thepaughters  were  char- 
 ged to  wait  patiently  for  Chrifts  comming  in  the 
 flefh,  and  to  becontented  with  their  prefent  enjoy- 
 ment of  Chrift,  that  they  fhould  not  ftir  him  up,  or 
 provoke  him  by  murmuring,  or  otherwife,  through 
 feareorunbeliefe:  neither  wasfheeto  bedifcontent 
 to  fuffer  affliction,  as  being  under  the  Law,  being  (hut 
 npunto  the  faith  that  fhould  be  revealed,  which  Law 
 was  a  School  m after  unto  Chrift,  Gal.  3.  23.  for  the 
 Saints  were  under  Governours,  untill  the  appointed 
 time  of  the  Father,  Gal.  4.  l,  2. 
 
 So  much  for  the  Charge. 
 
 VERS.   6,7,8,9,10,11. 
 
 Who  i& -this  thai  commcth  out  of  the  Wilder neffe  like  pillars 
 of  fmeake,  perfumed  with  Myrrhe  And  Frankjncenfe, 
 with  all  powders  of  the  Merchant. 
 
 behold  his  Bed  which  is  Solomons  :  threescore  valiant  men 
 are  about  it,  of  the  valiant  oflfraeL 
 
 1  hey  all  hold  Swords,  being  expert  in  war ^  every  man  hath 
 his  Sword  upon  his  Thigh^  becaufe  offeare  in  the  night. 
 
 King  Solomon  made  hi  mfelfe  a  Charrtot  of  the  wood  of  Le- 
 banon. He 
 
Verf.6.  Solomons  Song.  ....  +1 9 
 
 He  made  the  pilars  thereof  of  Silver  ^  the  bottome  thereof  of 
 gold\  the  coveringof it  of  purple^  themiddcfl  thereof  be- 
 ing faved  with  love ,  for  the  Daughters  ofjerufalem. 
 
 Gocfarth,  0  yee  daughters  of lion ,  and  behold  King's  olo- 
 mon^  with  the  Crowne  wherewith  his  mother  Crowned 
 him  in  the  day  of  his  Efp wfills,  and  'in  the  day  of  the 
 gladneJJ'c  of  his  heart. 
 
 IN  the  former  part  of  the  Chapter  the  Church 
 I  fought  Chrift,  and  never  gave  overfeeking  untill 
 {hee  had  found  him.,  and  brought  him  home  into  her 
 Mothers  houfe,  and  into  the  Chambers  of  her  that 
 conceived  her.  Chrift  difcovereth  himfelfe  fweetly 
 unto  his  Spoufe,  but  not  that  hfc  Spoufe  fhould  be 
 content  with  her  prefent  appreHenhon  of  him,  but 
 that  fhee  fhould  afcend  higher  and  higher,  even  unto 
 the  Chambers  of  his  heavenly  Palace,  for  to  that  end 
 and  purpofe  doth  he  come  downe  unto  her.  Here 
 therefore  is  fhewedthe  effe&of  this  her  findingand 
 laying  hold  of  him,  namely,  that  he  hath  perfumed 
 her  with  his  fvveet  graces,  and  made  her  fit  and  meet 
 to'afcend  up  with  him  unto  his  royall  place,  which  is 
 here  defcribed  in  the  (equell  of  the  Chapter. 
 
 Chrift  himfette  is  here  introduced,  as  admiring  and 
 wondring  at  his  Churches  appearance,  and  comming 
 out  of  the  Wildernefle.  Hereupon  his  Spoufe  ta- 
 keth  occafion  to  fpeakeof  his  excellency,  by  way  of 
 praife  nnd  wonderment. 
 
 For  the  6.  ve)  ■  it  utters  a  defcription  of  the  Church, 
 i.   Inrefpeft  ofherlow  condition. 
 7.  Tnrefpeft  of  her  heavenly  qualification. 
 
 Herdefpifed  and  low  condition  is  laid  downc  in 
 theie  words  9  If  ho  ffjhee  that  commclh  out  of  the U'Ader- 
 neffc.  Hhh  i 
 
^p  An  EXPOSITION  of Chap,  3 
 
 Her  qualification,  in  the  other  part  of  the  verfe. 
 
 Firn\  In  refped  of  the  forme  of  her  appearance, 
 which  is  (aid  to  be  like  Pillars  of  fmoake. 
 
 Secondly,  In  refpeft  of  her  odoriferous  ointment, 
 and  perfume,  in  thele  words,  Perfumed  with  myrrhe  and 
 Frankjnccnfe^with  all  powders  of  the  Marchant. 
 
 If  ho  n  thk%  &c. 
 
 Someunderftand  this  of  the  Churches  admiring  of 
 herfelfe,  as  if  (he  (hpuld  fay,  wha  is  this,  to  wit,  befide 
 my  felfe,  that  doth  thus  afcend?  and  that  (he  doth,  as 
 it  were  correft  her  felfe,  in  refpeft  of  her  former  fpeech, 
 fpeaking  tbus?  .what  (hould  I  caufe  him  to  remaine 
 with  me/  nay  fatKexIfhouldftriveto  enter  into  his 
 Pallace,  who  hath  all  things  moft  faire,  and  well  fur- 
 ni(lied,and  exceeding  fvveet,  and  well  fmelling,  yea, 
 whofe  very  Bed,  and  Bed- Chamber  is  much  more  glo- 
 rious, then  all  Solomons  royalty,  which  (he  afterwards 
 commendeth. 
 
 Or,  we  may  take  it, 'for  Chrifts  admiring  h^  owne 
 (^graces  in  his  Spoufe^  as  if  he  fionldfay,  who  is  this, 
 }  but  my  Spoufe,  that  feekes  me  with  fuch  eagernefle, 
 and  is  fo  impatient  of  my  abfence,and  fo  revived  at  my 
 prefence;  and  that  holds  me  fo  faft,  as  not  to  let  me 
 goe?  This  is  ufuall  with  Chrift,  to  beftow  his  owne 
 graces,  and  ftampe  his  owne  image  upon  us :  and  then 
 to  admire  his  image  and  graces  in  us. 
 
 Againe,  Others  take  it  to  be  meant  of  a  new  Com* 
 (  pany  or  ftate  of  a  Church  rifing  up  in  the  world  :  and 
 \  fo  admired  of  the  old  Church.  The  defcripiion  of  the 
 J  Church  followeth. 
 
 Ihat 
 
Verf.6.  Solomons^.  421 
 
 lhat  commeth  outofthelVildernejfe,  &c. 
 
 Commeth,  or  afccndeth,  as  it  is  faid  ofjerttfalevt,  They  n^ 
 went  up  to  Jerufalen/^ndof^gypt,  they  went  downe  4fc/i.fo. 
 to  Mgypt  Gen.  42.  2.  So  that  the  Spoufe  afcendcth 
 upward,  rl  he  wayofw'ifedome  is  on  high  to  the  wife,  th.it  he 
 may depart  from  HM  beneath,  Trov.i^.  24.  Grace,  gbrie> 
 and  comfort  come  from  above,  and  draw  our  minds 
 upward,  andourdefires  to  be  above,  fo  as  to  f/t  toge- 
 ther with  Chrijiin  heavenly  places,  as  the  Apoftle  faith, 
 and  to  have  our  converfttion  in  heaven. 
 
 From  the  Wilderneffe. 
 
 The  IVilderneffe  of  the  Land  of  Mgypt,  was  a  figure 
 ofthe  world}  asappeares  in  Ez»e^.  20.  353  36.  And  I 
 will  bring  yon  into  the  IVildemeffe  ofth:  people,  andth:re  will 
 JpLddwithyoH  face  to  face,  like  as  I  pleaded  with  y  mr  ft. 
 ihers  in  the  wr.dernejfe  of  the  Land  ofj&.gypt,&c.  That  h, 
 as  ifthe  Lord  had  faid,  I  will  drive  you  into  the  molt 
 folitary  and  favage  places  of  the  world,  for  a  fulnelFe 
 of  miferie. 
 
 Now  this  world  may  aptly  be  compared  to  a  Wil- 
 nefle,becaufeas  k  is  commonly  full  of  hurtfull  and 
 noyfome  things,  fo  is  the  world.  Alfo  we  may  apply 
 it  to  t  he  corrupt  nature  of  man,  and  his  miferable  eftate 
 thereby.  In  a  WilderneiTe there  is  notilling,no  lowing, 
 no  planting,  nodrefling^  but  all  lyeth  waft,  barren 
 anddefolate  .-  Even  foit  is  with  all  man-kinde,  by  na*  * 
 ture  there  is  nothing  but  barrennefie. 
 Herfce  Obferve. 
 
 Firfr,   1  hat  the  IValdis  like  &  IVildemeffe* 
 
 God 
 
— 
 
 422  An  B  X?  OS  IT  I  ON  of        Chap.  3 
 
 God  planteth,  tillethand  drefleth  his  Church,  for 
 1  fhe  is  (as  the  Apoftle  faith  J)  Gods  hufbandrie,  1  Cor. 
 2.  (he  is  made  fruitfull  to  the  Lord  :  but  the  whole 
 world  befide,  out  of  which  (he  afcendetb,  doth  re- 
 maineas  a.moftdefolate  and  barren  WildernelTe^  there 
 groweth  in  it  not  any  good  things  nothing  that  hath 
 fweetneffe  or  favour  with  it}  but  alinoyfome  and  un- 
 fa vourie  weeds  grow  there  :  A  WilderneiTe  i»  cloathed 
 with  no  beauty  at  alD  it  is  no  place  of  habitant  n,but  on- 
 ly for  wild  beafts. 
 
 Secondly  Obferve. 
 
 'lhat  it  is  a  hard  thing  to  leave  the  world  with  its  vanities^ 
 and  to  lift  up  our  rnindes  and  affcSion  unto  heaven. 
 
 So  here  the  Church  is  taken  up  into  admiration,  for 
 her  leaving  of  the  world,  and  afcending  upward,  whok 
 this  that  commeth  out  of  the  ll  ildernejj'e}  &c.  that  can 
 forfakethe  world  and  lufi:?,  to  afcendupunto  me?  as 
 ifChrift  had  faid  fo :  when  Chrift  came  riding  unto  7e- 
 r#/^/^alltheCitie  was  moved  faying,  who  is  this? 
 Matth.  71.  10.  The  people  admired  him.  So  the 
 Spoufe  is  here,  as  it  were  admired,  that  fhe  can  forfak  al 
 her  carnal  lufts  and  corrupt  ions,and  worldly  all  injoy- 
 ments,  and  afcend  up  to  Jefus  Chrift.  Now  follow- 
 er h  her  qualifications,  and  firft  in  refpe&of  her  appea- 
 ran ce,  wh jch  is  faid  to  be. 
 
 LikeP/l/ars  offmol^ 
 
 The  Pillars  of  fmoake  here  mentioned,  maybe  taken 
 •    from  the  fierie  pillar  of  the  night,  and  the  cloudy 
 pillar  of  the  day,  by  which  the  Ifradites  were  condu- 
 ced through  the  W  ildcrneffe,  from  Mgypt  to  Canaan : 
 And  in  t  hi  tit  is  faid  r/YW^  that  the 
 
 Saints 
 
Verf.  6.  Solomons  Song.  423 
 
 Saints  afcerid  up  direftly  and  upright,  like  pillars  of 
 fmoake,  and  fo  are  called  by  comparifon. 
 
 Againe,  asfmoakeisdarke,  and  hindreththecleare 
 fight  of  any  thing,  as  the  cloudy  pillar  wa?  darke  to  the 
 jEgiptiattf^  Exod.  14*  20;  fo  is  the  glorie  and  beauty 
 of  the  Spoufe  to  the  carnall  eye,  and  (he  is  very  obfcure 
 to  the  world,becaufe  of  her  affiiftions  in  this  life,  which 
 were  rcfembled  unto  Abraham  by  a  fmoakjng  Oven^ 
 (/en.  15.   r7. 
 
 Or,  laftlv,  by  Pillars  of fmoake  maybe  meant  the  fan- 
 (fritieand  holinefle  of  the  Spoufe:  and  the«a  the  ex- 
 predion  is  taken  from  the  facrifice  under  the  Law,  of" 
 which  the  earthly  matter  was  turned  into  allies, and 
 the  other  part  afcended  up  in  a  flame  of  fire,  as  appears, 
 Lcvit.  1. 16.  &.  12.  6  10.  SotheSpirkuall  facrifice  of 
 the  Spoufe,  afcendeth  up  to  God,  on  the  .{Altar 
 Chrift,  by  the  flaming  fire  of  the  Spirit,  refolving  the 
 earthly  matter  to  alhes  remaining  beneath^  and  thco- 
 ther  to  fmoake  afcending  u p  to  God.  Thus  the  Spouie 
 afcends  like  Pillars  of  fmoake:  her  qualification  in  re- 
 fpeft  of  odour  and  perfume  followeth. 
 
 Perfumed  with  myrrhe  and  frankjncenfe^  wit  hall  the 
 powders  of  the  Alar  chant. 
 
 Perfuvxd.OT,  becenfed  with  wyrrhe,  to  wit,  perfumed 
 with  the  fweet  graces  of  the  Spirit,  and  made  a  fweet 
 odour  by  Chrift  unto  God.  The  Spoufes  appearance 
 is fweetly  fet  down  under  precious  aromatick  odours, 
 wherewith  fhe is  perfumed.-  but  indeed  (he  receiveth 
 this  from  her  divine  head5  who  is  the  fouotaine  of  all 
 fpirituall odours,  as  appearcs  in  Pfal.  45.8.  Now  thefe 
 odours  are  no  other  then  the  fweet  graces  of  Chrifrs 
 
 Spirit. 
 
4H  An  F  *  ?  0  S  I  T  I  0  N  of  Cfcap.3. 
 
 Spirit,  communicated  with  his  Members,  wherewith 
 Chrift  (as  by  the  refleftion  of  his  owne  Spirit^  is  infi- 
 nitly  delighted.  <i 
 
 \Andfrmfemmfc  Myrrhe  was  one  of  the  firft  ingre- 
 dients that  was  ufed  in  the  holy  oyle,  and  fran kincenie 
 in  fweet  perfume,  Exod.qo.  23,  34.  which  perfume, 
 prefigured  the  mediation  of  Chrift.,  the  Angell  that 
 offered  much  incenfe  with  the  prayers  of  the  Saints  : 
 that  i^hcmixeth  the  precious  odours  of  his  merits, 
 with  the  facrifices  of  the  Saints,  making  their  prayers 
 and  praifesfinde  acceptance  with  God,  as  Atts  10.  4. 
 31.  Andthusis  the  Church  alfomade,  through  the 
 interceffion  of  Chrift,  to  be  fweet  and  favourie,  as  it  is 
 faid  in  Vfal.  45.  All  her  garments  are  Myrrhe^  Aloes  and 
 Cajfia.  The  Saints  then  are  very  redolent,  andfavourie 
 through  Chrift. 
 
 It  is  added. 
 
 With  all  powders  of  the  Merchant* 
 
 With  all  powder^  or,  above  all  duft  (that  i .  duft  or  pow- 
 der offptces)  of  the  Merchant.  The  word  translated 
 Merchant ,  fignifies  fuch  a  one,  as  felleth  all  forts  of 
 fweet  fmelling  things.  Our  Groffers  here  among  u<, 
 but  efpeciallv  our  Apothecaries,  have  their  fhopps 
 fluffed  with  fuch  favours,  and  are  moft  often  in  the 
 compoundingof  fuch  things  for  fmell,  and  therejpre 
 the  word  would  not  be  ill  turned  A  pot  hecarre,  or  Oint- 
 ment maker.  Such  were  the  Priefts  under  the  Law 
 which  made  the  ointment  of  Spices,  1  Chton.  9.  30. 
 
 Now  if  wee  take  the  words  thus,  above  all  powder^c. 
 then  the  meaning  is,  that  thofe  fweet  and  heavenly 
 grace?  wherewith  Chrift  doth  perfume  his  Saints,  are 
 
 farre 
 
Verf,6 .  Solomons  Song.  42 5 
 
 farre  more  comfortable  and  refrefhing,  then  all  the 
 fweet  powders  or  fpices  of  the  Merchant  or  Apo~ 
 thecarie. 
 
 Now  from  this  qualification  of  the  Churches? 
 Obferve. 
 
 Firft,  That  the  Saints  in  their  approaches  toGod  dire&- 
 ly  afcend  by  the  golden  Cenfer  0 four high  Tri eft JeJ us ftntc 
 Cod  the  Father. 
 
 The  Appearance  oftheSpoufe  in  her  approach  to 
 Chrift,  was  like  unto  Pillars  of  fmoake0  v/htch  had  re- 
 femblance  with  the  cloud  of  incenfe,  which  ere&ed  k 
 felfein  the  (ftaight')  forme  of  a  palme-tree3  as  itafcen- 
 ded  from  the  Altar.  The  Jewes  were  of  opinion,  that 
 thefmoakeof  theincenfe  would  not  decline  by  any 
 windorblaft,  butafcend  direftly  toward  heaven:  fo 
 thefacrificeofthegodly3  will  afcend  dire&ly  to  God„ 
 by  Jefus  Chrrft. 
 
 Secondly  Obferve. 
 
 The  Sacrifices  of  the  Saints  have  a  fweet  acceptation  with 
 theLord.      Ver fumed  with  myrrhe  and  fankincenfe^  <&c. 
 
 Thus  NoihshcriRcc  fmelledof  fweet  reft,  and  it  is 
 faid  of  the  Gentils,  'ihey  full  come  up  with  acceptance  on 
 his  Altar ^  and  he  will  glon fie  the  houfe  of  his  glorie^  ifit.  60. 
 7.  And  again  fee  faith/^e;>  burnt  offerings  andthtirfacri* 
 ficesflmll  be  accepted  upon  mine  Alt  ar^  if  a.  56.  6.  The  A- 
 poftletellethusinKfl///.  8.  26,  27.  That  the  sp'uit  hclp- 
 erh  our  infirmities^  for  we  know  not  what  we  Jhould  pray  for 
 as  we  ought :  but  the  Spirit  itjclfe  mah^th  inter  cejfion  for  7(s 
 with  growings^  which  cannot  be  uttered^  and  he  that  fear rh- 
 cth  the  heartj^  hjioweth  what  k  the  mmdc  of  the  Spirit,  be- 
 caufe  he  maketh  inter cejjion  for  the  Saints^  according  to  th: 
 rpillofCod0  Sothat  God  cannot  but  accept  the  prayer, 
 which  by  the  Spirit  of  his  Sonn  is  fent  into  our  hearts, 
 
 I  i  i  Cal. 
 
±16  An  EXPOSITION  of        Chap.  3 
 
 Gal.  4.  6.  of  fuch  heavenly  odour  is  fach  prayer. 
 
 Thirdly,  Obferve. 
 
 1  hat  the  heavenly  perfume  of  the  Spirit  of  grace ,  k  farre 
 above  andexcelkth  all  fvpeetf pices. 
 
 Above  all  the  powders  of  the  Merchant.  All  the  moft 
 delightfull  things  in  the  world,  fueh  as  are  the  fweet 
 fpices  of  the  ointment-  maker,  are  not  fo  odoriferous, 
 as  the  Spirituall  graces  of  the  Saints  5  nor  asChrift,in 
 whomareallthetreafuresof  God,  £0/.  1.  19;  And  as 
 in  refpeft  of  whom,  all  things  in  the  world,  are  to  be 
 sccountedj  but  as  lojfe  and  dung,  Phil.  3. 8. 
 
 VERS.   7, 
 
 Behold  his  bed,  that  is  Solomons :  threefcore  valiant  men 
 are  about  it,  of  the  valiant  of  ifracL 
 
 THe  Church  entereth  into  a  commendation  of 
 Chrifts  glorie,and  fafety :  and  (be  doth  not  only 
 compare  it  with  Solomons,  but  preferring  it  farre  before 
 it,  and  that  by  many  degrees,  as  it  will  further  appeare 
 In  the  following  words. 
 
 The  Spoufe  amplifieth  the  excellence  of  the  bed 
 of  Chrift  and  his  Church,  by  comparing  it  with 
 Solomons  o 
 
 Firft,  fhee  commendeth  it  for  the  fafety  and  fecurity 
 thereof,  in  this  verfe,and  verf.  8. 
 
 Secondly,  fhee  commendeth  his  Charriot  and  rich 
 furniture  of  the  fame,  verf.  9, 10. 
 
 Laftly,  She  entereth  into  a  commendation  of  Chrifts 
 peifon,  not  only  to  fet  forth  the  glorie  of  her  Husband, 
 but  alfo  that  thereby  (ho.  might  ftirreupheraffe&ions 
 
 the 
 
Verf.7-  Salomons  Song.  427 
 
 themore  towards  him,  that  was  of  fuch  great- ftate  and 
 magnificence. 
 
 In  this  7.  verfe  Chrift  is  introduced  (under  the  name 
 of  Solomon  his  type)  circum-  guarded  on  hisbed,where- 
 in  wee  may  Obferve. 
 
 Firft,  The  bed  hecouchethon. 
 
 Secondly,  The  guard  placed  about  it. 
 
 The  pofture  of  this  guard,  and  the  end  of  their  wat- 
 ching is  conteined  in  the  verfe  following. 
 
 Behold  his  l>ed,wh<ch  is  Solomons. 
 
 Some  read  the  words  thus.  Behold  the  Bed  which  is  a- 
 bovt  3  or  better  then  that,  which  is  Solomons. 
 
 Solomon  being  derived  of  fyalam,  doth  fignifie  a  man 
 that  is /^^Wf,  yea,  compleat  for  peace  :  and  herein 
 was  a  type  of  Chrift,  who  was  the  Prince  of  peace,  if  a.  9. 
 6.  And  is  called  our  peace,  Ephef  2.  through  faith  in 
 him,  wee  have  peace  with  God  the  Father.  Solomon,  as 
 in  his  name,  fo  in  his  Kingly  Office,  wifedome,  and 
 royaltie,  was  a  figure  of  the  Mejfiah. 
 
 By  the  Bed,  wee  may  underftand  the  hearts  of  the 
 Saints,  for  there  Chrift  doth  ufe  to  reft  and  repofe  him- 
 felfe,asinabed}  he  is  faid  to  lie  all  night  betwixt  rhe 
 breaftsofthe  Spoufe.C^^.  1  13.  And  Chrift  dwels 
 in  the  heart  by  faith. /Fphef.  3.  7.  there  he  takes  up  his 
 habitation  and  lodging,  as  in  the  Temple  and  Taber- 
 nacle of  old  5  which  vvere'types  of  the  fpirituall  Tem- 
 pleof  Chrift.  The  fhadow  is  taken  from  the  bed,  and 
 bride-Chamber  of  King  Solomon,  who  was  a  figure  of 
 him, that  wastocomej  even  our  Prince  of  peace,  who 
 doth  reft  in  his  Saints,  as  in  abed,  and  makes  his  Saints 
 likewifereftinhim. 
 
 Iii   2  Hence 
 
428  An  E  XP  OS  IT  ION  of  .  Chap.3; 
 
 Hence  Obferve, 
 That  Chrift  and  his  Church  doe  mutually  reft  and  repofe 
 me  in  another.  Behold  his  bed,  &c.  A  Bed  is  for  reft 
 andfleep^  now  Chrift  doth  inhabite  in  the  Saints,  as 
 in  2  Cor.  6.  Twill  dwell  inthem^  andwalkein  them.  He 
 will  dwell  in  the  foule  by  his  Spirit,  and  the  foule 
 doth  reft  and  repofe  in  the  beloved.  Now  the  Guard 
 about  this  bed  is  defcribed. 
 
 ihreefc ore  valiant  men  are  about  it ,  of  the  valiant  of 
 
 ifrael. 
 
 This  guard  isdefcribed, 
 
 1.  By  the  number  9  the  number  is  three  fcore, 
 which  is  twice  fo  many  as  Z^idhadforhis  ordinary 
 guard,  as  §ppears,  iSam.  23. 13.22.  and  this  argues 
 she  double  fafety  of  all  thofe  with  whom  Chrift  reft- 
 eth. 
 
 2.  This  guard  is  defcribed  by  the  quallifications 
 of  thofe  that  watch  $  and  this  is  done  two  wayes. 
 
 Firft,  From  accidents  Internall. 
 Secondly,  Externall. 
 The  internall  is  the  fortitude  of  the  GUarders,  ex- 
 prefled  in  the  wovd$fcrong>  and  valiant^  which  in  the 
 Originall  is  all  one  word. 
 ipA  .     The  word  in  the  Hebrew  fignifies  prevailing  Jirong0 
 h^hth"'  infomuch  as  Gebber  is  fometimes  turned  a  mans  as  the 
 Latines  terme  him,  viroi  virago.   The  Greeks  often 
 turne  it  by  «Wp  vir\>  and  fometimes  by  ^t^^Homo^ 
 man,  or  mighty  one,  Pfal.  18.  26.  Man  is  called  Geb- 
 ber  by  the  Hebrews,  becaufe  of  his  Jircngth^nd  valour^ 
 and  fuperiority^  as  in  2  Sam.  22.  2 6.  man  is  called  Gib- 
 lor^  that  is,  a  slrongChampion,  and  a  mighty  man^  Pfal. 
 19. 6,SoNimrodvtas  called  C7/^r,Genef.  10. 8,  that  is, 
 
 mighty 
 
Verf.7.  Solomons  song.  429 
 
 mighty  on  the  Earth.    Now  further,  thefe  are  declared 
 to  be  the  valiant  oflfracL 
 
 7/rtfc/fignifiesa  prev.ulerrvith  the ftrongCjod,  it  was^S'lEM 
 the  name  given  to  Jacob,  becaufe  he  prevailed  with  %*£2& 
 God.      Now  what  mighty  valiants  were  in  ifrael ijfitdpatum 
 appeareth  by  thofe  worthies  that  followed  Dw$d£ &******•& 
 and  ingaged  with  him  in  his  wars,  of  whom  we  read  i$Lefi 
 in  1  Chron.  it.  47.     Thefe  figured  out  the  ftrength #"«» 
 and  agelity  of  the  Saints,  whofhouldbe  able  to  refift  Skip* 
 temptation,  and.  as  the  Apoftle  faith,  (lull  abide  in  F'fCe?s    . 
 htm,  and  overcome  the  wicked  one,  t  John  2.14.  principalem> 
 
 Some  underftand  thefe  mighty  ftrong  mentobePwfaf(*» 
 the  Prophets  and  MiniftcrsotGod,  fuchas  he  called^"' 
 t  o  be  watchmen  over  the  houfe  of//  rael,  in  whom  the  Hoi.  r2.3. 
 Lord  dwelt  mightily  by  his  Spirit,  and  they  were  de- 
 puted to  watch  over  the  Church  of  God. 
 
 But  I  moft  of  all  thinke,  it  is  meant  of  the  lafety 
 of  the  Saints  refting  in  Chrift.     It  was  and  is  the 
 manner  that  Kings  had  a  Guard  about  thar  lodgings, 
 that  they  might  be  fecured  from  harms.     It  appears 
 by  thefe  words  that  King  Solomon  had  every  night 
 threefcore  valiant  men  for  his  Guard,  expert  in  Bat- 
 taile,  that  did  keep  the  watch,  that  fo  he  might  fleep 
 infafety.     Here  is  alfo  mention  made  that  they  are 
 the  valiant  of  Ifrael,  they  were  fuchas  might  be  mi- 
 lled.    Now  Solomons  Bed  was  Guarded  by  thefe  vali- 
 ant men  of  ifrael,  whereby  is   figured  that  the  Saints 
 reft  free  from  danger  and  feare,  in  Chrift. 
 Hence  Obferve, 
 
 '1  hat  the  Saints  reft  fecurely  in  Chrift,  and  are  ftrongly 
 guarded  againft  all  dangers  vrhatfocver.  There  be  many- 
 enemies  that  feek  to  deftroy  the  Spoufe,  all  the  infer- 
 nall  powers  are  fet  againft  her^  all  cruell  and  bloody 
 
 Ty- 
 
4?0  An  EXPOSITION  of         Chap.  3 
 
 Tyrants  breach  out  threatnings  and  terror,  as  if  they 
 would  utterly  deftroy  her}  but  having  found  her  be- 
 loved, fhee  finds  reft  and  pearein  him.  There  can 
 no  enemy  come  neerthe  Spoufeto  hurt  her,  neither 
 can  any  evill  come  neer  her.  Hence  it  is,  when 
 Chrift  comforteth  his  Difciples  againft  the  perfecti- 
 on of  the  world,  he  faith,  Thefe  things  h.ive  I  fpoken 
 unto  yen,  that  in  me  yee  might  have  peace,  in  the  world  you 
 full  have  ajf?Sions,  but  be  of  good  comfort \ for  I  have  over- 
 come  the  world,  John  16.  33.  then  however  the  cafe 
 (lands  with  the  Saints  here  in  the  world,  they  reft  fe- 
 curely  in  Chrift.  This  Guard  is  further  defcribed  in 
 the  following  words. 
 
 VERS.  "8. 
 
 They  all  hold  Swords,  being  expert  in  war,  every  man  hath 
 hk  Sword  upon  his  Thigh,  becanfe  of  the  feare  of  the 
 night. 
 
 N  this  Verfe  thefe  men  of  the  guard  are  defcribed 
 by  a  fecond  qualification,  and  that  i$  externall. 
 This  is  denoted  by  their  hands  holding  the  Sword,  by 
 which  pofturethey  (hew  themfelves  to  be  expert  in 
 war,  and  their  readinefle  to  fight,  having  every  man  hk. 
 Swordupon  hk  thigh.  And  laftly,  the  end  of  all  this 
 wa£ching5  becaujeoj  the  feare  oft  he  night. 
 
 T hey  all  hold  Swords ,  &c. 
 
 'I  hey  hold)  ox,  are  apprehended  of  the  Sword;  that  is, 
 girded  about  with  it :  what  this  Sword  is,  mayap- 
 pparc  from  Hclli  4. 1 2.  namely,  the  living  power  of  the 
 
 word 
 
Verf.  8.  Solomon's  Song. 
 
 word  of  God,  and  is  called  in  Revel.  x.\6.  A  two  edged 
 Sword;  andtheSword  of  the  Spirit,  Ephef.  6.  17.  And 
 hencethe  Apoftleufes  theterme  of  holding  forth  the 
 wordo]  //^  Phil.  2.  1 6. 
 
 I'eing  expert  in  war. 
 
 Expert, or  taught,  God  is  faid  to  teach  the  fingers  cf 
 his  people  to  war,  and  their  hands  to  fight.  So  they 
 are  taught  of  God  to  vfe  the  Sword  of  the  Spirit,  that 
 fo  they  wax  {kilfull  in  the  Lords  Battells,  and  have 
 their  fenfes  exercifed  to  difcerne  good  and  evill,  Heb.  5. 
 14.  That  is$  they  that  are  tried  of  God,  and  have  ex- 
 perience,  are  fuch  as  have  their  fenfes  exercifed,  or 
 Schooled,  as  the  Greekewcrd  fignifies.  So  that  here 
 the  Saints  are  commended  tor  their  fkill  and  dextc- 
 ritie. 
 
 Now  followeth  their  readinefle  to  fight. 
 
 Every  man  hath  hi*  Srvord  upon  his  thigh. 
 
 This  wasthe  manner  and  cuftome  of  the  people  of 
 the  Jews,  to  ftand  with  their  fword?,  as  appears  in 
 that  it  is  faid  unto  Chrift,  Gird  thy  Sword  upon  thy 
 Ihi^h,  0  mighty  one,  Pfal.45.4.  This  denotes  readi- 
 neffeintheSpoufe  to  fight  againft  all  her  enemies,  in 
 theufeof  ^11  ter  fpirituall  weapons.  Thus  the  Lord 
 appointed  the  Children  of  Ifrael  to  jut  every  wan  his 
 Swordby  hkfide,  andtogoein  and  out  frompa.c  to  gate, 
 throughout  the  Camp,  and/lay  every  man  hk  Broth  r,  atyi  e- 
 very  man  his  Companion,  and  every  Man  kk  Neighbour.  So 
 the  Saints  are  ready  (as  with  Swords  upon  their 
 thighs  )  to  ftand  againft,  agd  reiift  their  fpirituall  ad- 
 yerfaiKS.  Now 
 
 431 
 
432  An  E  X.P.O.S  ITJO  N  of  Chap,  3 
 
 Now  followeth  the  end, or  the  reafon  of  this  ftrift 
 
 Guard. 
 
 Becaufeofthfeare  of  the  night. 
 
 Feare,  or  terrour  in  the  night.    The  night  is  a  time  of 
 thegreateft  feare  and  dread,  and  the  timeof  mofte- 
 viil  and  cruell  a&ions :  Chrift  compares  his  laft  comb- 
 ining to zlhiefe  in  the  nighty  becaufe  it  will  be  (uddain 
 anddreadfull  tofome.    The  greateft  dangers  are  for 
 themoft  part  by  night,  as  theDifciples  were  in  perill 
 of  drowning  in  the  fourth  watch  of  the  night,  Matth* 
 1 4. 2  5.  And  at  night  the  Angell  fmote  the  firft-borne 
 ofJ£gypt0  Exod.  1 1 .  And  as  for  Thefts,  Murthers,and 
 other  fuch  like  mifchiefs,  they  are  often  done  in  the 
 -night,  as    appears.,   Job  24.   14.  The  murtherer  rtfing 
 with  the  light,  kjlleth the  poore  and  needy '   and  in  the  night 
 is  as  a  Ihiefe.     And  the  enemies  of  Judah  faid,  Let  us 
 goe  up  by  night,  anddejlroy  her  VaUaces,  Jer.  6.  5.  There- 
 iorethe  night  is  a  time  wherein  weneed  toftand  ar- 
 med, and  to  be  ready  upon  our  watch,  as  we  have  ex- 
 ample in  Nehew.  4.22.  Thofe  that  laboured  in  the 
 day,  were  a  Guard  in  the  night.     So  the  Saints  are  to 
 fight  with  the  Vrinceofdarknejjc,  and  to  withftandthe 
 powers  of  the  world,  and  againft  fpirituallwickednefes 
 m  high  places :  therefore  it  is  needfuil,  that  they  (land 
 upon  their  Guard,  putting  on  the  whole  Armour  of  God ^ 
 that  they  may  be  able  to  (land  in  the  evil/ day  :  we 
 muft  therefore  ftand  with  our  bines  girt  about  with 
 truth,  having  on  the  Breji-plate  of  right  eoufnejje,  EpheC  6. 
 12^14. 
 
 Hence  Obferve, 
 
 That  the  Saints  arc  always  to  keep  a  fp'irituall  Guard  a- 
 hont  them.     They  are  alwayes  to  take  hold  of  the 
 
 Sword 
 
Verf.9.  Solomons  Song.  433 
 
 Sword  of  the  Spitit/  he  that  wants  his  materiall 
 Sword  is  not  fit  for  the  field  of  this  world;,  no  more  is 
 he  for  the  regiment  of  Chrift,  that  wants  his  fpirituall 
 Sword.  And  then  Chriftians  had  need  be  expert  and 
 fkilfull  in  applying  of  the  Sword  of  the  Spirited  not 
 onely  expert,  but  al  wayes  ready,  having  their  loins  girt ^ 
 that  is,  being  filled  with  ftrength  and  valour,  becaufe 
 of  fpirituall  wickednefles  that  war  againftthem,  and 
 feeke  to  deftrov  them.     It  followeth. 
 
 VERS.  9. 
 Kin  >  Solomon  nude  himfelfe  a  Charriot  of  the  wood  of  Le~. 
 
 batten. 
 
 AS  the  former  Verfe,  fo  this  and  the  following 
 Verf.  muft  be  taken  for  the  fpeech  of  the  Spoufe  5 
 or  at  kaftan  Apoftrophe  ofthe  Spirit  to  a  Chrifiian 
 hearer.  It  delivereth  a  narration  touching  fome 
 glorious  frame  made  by  Solomon^  who  was  a  type  of 
 our  MylHcall  Solomon.  What  this  building  may  pro- 
 perly be  called3  is  hard  to  fay  :  the  Hebrew  word  o^- 
 pirionh  not  found  elfew here  in  Scripture,  itfeemsto 
 be  deiived  ofParah,  which  fignifies  to  /W///3,  and 
 bring  forth  fruit.  S<  me  take  it  to  be  meant  of  fbme 
 ftattly  Pallace  built  by  Solomon.  Some  turne  it,  a 
 Horfe-litter,  or  Charriot^  and  fo  ic  fignifieth  anything 
 that  is  carried  in  pomp  and  ftate:,  and  herein  it  fee- 
 meth  to  be  holpen  by  the  Greeke^  where  it  is  Vhoreion^ 
 which  is  an  inftrument  to  carry,  as  a  Horfe-littei-,  or 
 the  like. 
 
 Anus  Monxanus  turnes  it  a  Icd-Chan/ber,  namely, 
 fucha  one  as  is  prepared  for  the  Bride  and  the  Eride- 
 
 Kkk  groom  c 
 
434  An  EXPOSITION  of        Chap.  3 
 
 grccmetolodgein:,  fothat  according  torhis  verfion 
 it  muft  be  meant  of  the  royalland  fumptuous  Bride- 
 Chamber,  which  Solomon  built  ia  his  owne  Pallace, 
 
 Vi  f  rub     ^M<&  was  for  the  Daughter  of  Pharaoh,  King  of  Mr 
 
 Seionicth,   gypt)  whom  Solomon  married,  and  for  whom  he  built 
 
 and  Rib.      an  houfe,  as  appears,  1  Kings  9.  24. 
 
 Abraham.  ^g  jewcs  ^^  j^new  ^  chrift,  applyed  this  to 
 the  Tabernacle,  others  to  the  Temple,  unto  which 
 the  Church  of  the  J  ewes  were  called,  alter  they  came 
 out  olMgypi^  through  the  Wildernefle.  But  howe- 
 ver the  Temple  was  a  figure  of  Chrift,  unto  whom 
 we  muft  refer  it,  in  refpeft  of  the  fpirituall  myftery 
 thereof.  The  Chartiot  here  then  is  meant,  of  the 
 Spoufe  the  myfticall  body  of  Chrift,  which  by  the 
 preaching  and  profeftion  of  the  Gofpell,  carrieth 
 Chrift  up  and  downe,  as  in  a  Charriot,  in  the  middeft 
 whereof  Chrift  fitteth,  to  teach,  direft,  and  governe : 
 So  that  Chrift  rideth  up  and  downe  gloriouflyinhis 
 Saints3  who  hold  forth  the  word  of  truth,  and  profefle 
 his  name  before  men,  and  glorify  him  on  Earth. 
 Hence  Obfen/e, 
 7  hat  the  Saint  shy  holding  forth  the  word  of truth ,  doe 
 carry  Chrift  gloricujly  as  in  a  Charriot.  The  Saints  are 
 called  Chiifts  garments  in  Pfal.  45.  filthy  Garments 
 fmellofmyrre^c.  Chrift  would  be  as  it  were  naked 
 in  the  world,  were  it  not  for  his  Saints :  fo  he  doth 
 onely  ride  glorioufly,  and  profper  in  his  Saints,  ri- 
 ding and  triumphing  in  their  fouls,  as  in  his  Charriot 
 offtnte,  wherein  he  is  glorified.  Now  followeth  the 
 exteinall  matter  of  this  building. 
 
 Of  the  rr  ?  nd  ofL  ebanon, 
 
 I'rees  of  Lebanon^  that  is,  of  £V.  f    ^rew 
 
VerC  ic.  S  L  o  M  o  N  s  Song.  43  5 
 
 on  Lebanon:  thefe  Trees  were  Cedars^  an  uncorrupt- 
 ingwood,  well  representing  the  Sp  ufe  in  her  rege- 
 nerate eftate5  and  therein  Chrift  tryumphcth.     Every 
 believer  is  a  Cedar  growing  in  the  Courts  of  God,  ?fah 
 q2.  12.  The  Cedar  covetcth  to  grow  on  the  Moun- 
 tains, and  efpecially  tbey  grow  upon  the  high  Moun- 
 t?ine  of  Lebanon :   which  word  Lebanon  of  Laban0  fig- 
 nifieth  white,  it  may  be  from  gum  or  frankincenles 
 whiteneffe,iiluingfrom  the  Trees  of  that  Mountaine. 
 All  which  may  relemble  the  purity  and  righteouineile 
 of  the  Saints.     The  Saints  are  like  the  Cedars  of  Le- 
 banon, which  bring  forth  fruit  in  their  age,  growing 
 from  ltrength  toftrength,  in  comparifonof  whom, 
 all  the  men  of  the  world  are  but  ftirub*.     It  was  of 
 Cedar  that  Solomon  built  the  Temple,  and  all  his  gloi  i  ■ 
 ous  buildings:  So  it  is  of  Saints  that  Chrift  makes 
 his  Temple,  his  Bed,  his  Charriot,  he  rides  glorious 
 in  the  hearts  and  mouths  of  his  Saints,  by  the  word 
 of  truth  and  righfeoufnefie.     Now  iolloweth  a  par- 
 ticular defcripiion  of  all  the  parts  cf  this  Charriot. 
 
 VERS.  10. 
 
 He  made  the  Til! art  thereof of ' fther,  the  bottome thereof 
 of gold \  the  covering  oj  it  of  purple:  the  midjl  thereof 
 being  favedx>p,th  love,  for  the  Daughters  offerufalem. 
 
 AStheSpoufe  had  in  theverfe  before,  fpoken.of 
 Chrifts  Charriot  in  generall:  fonow  fheecom- 
 meth  to  defcribe  it  by  peece-meale,  as  it  were,  affir- 
 ming that  the  pilars  were  offilver,  the  hot  tome  Cold,  &c. 
 all  which  is  taken  from  the  glory  of  Solomons  Char- 
 
 Kkk-2  iiot\ 
 
436  An  EX  V  OS  IT  ION  of         Chap.  $# 
 
 riot,  which  muPc  need?  excell  in  outward  glorie.  This 
 Chariot  is  the  Church  wherein  Chrift  rideih  in  tri- 
 umph and  glorie  :  Or  elfe  by  the  Chariot,  wee  may 
 underftand  that  with  which  he  carries  his  Saints  up 
 anddowne  in  the  world. 
 
 He  made  the  Pillars  thereof ojfilveY. 
 
 There  were  two  Pillars  in  the  Temple,  the  one  cal- 
 led Jachw^  the  other  Boaz0  as  much  as  to  fay,  Jiab/litie, 
 and  jlrevgth,  andfo  in  the  Church  of  the  New-Tefta- 
 ment,  James^  Cephas  and  John^  are  called  Pillars,  Gal.  7. 
 9.  becaufe  bv  preaching  the  do&rine  of  Chrift,  they 
 did,  as  it  were  fuftaine  the  Chariot  of  the  Church,  by 
 the  word  of  truth.   So  in  Prov.  9. 
 
 Wifcdomc  built  her  hcufe^  and  hewed  out  her  f even  PiL 
 Jars:  The  truths  of  Chrift  are  as  fo  many  pillars  to 
 fuftaine  the  Church. 
 Hence  Obferve. 
 lhat  the   Truths  of  Chrift  0    are  the  Pillars    of  the 
 
 Church. . 
 
 The  word  of  Godi*  likened  to  refined  filver,  in  Pfal. 
 12.  and  here  to  Pillars  of  ft  her ,  to  beare  up  and  fuftaine 
 the  Chariot  of  Chrift}  to  wit,  his  Church.  There  are 
 many  contentions  in  the  world,  and  moft  drive  for 
 Mafterfhipj  but  he  is  moft  like  to  prevaile,  that  hath 
 truth  on  his  fide:,  for  truth  is  a  ftrong  Pillar,  and  more 
 able  to  uphold  us,  then  weeareto  uphold  it.  She  go- 
 cth  on  further  to  defcribe  the  Chariot. 
 
 The  bottome  thereof  of  gold. 
 
 This  bottome boi  feate of  gold^  fcemeth  to  have  refe- 
 rence 
 
Verf.  to.  Solomons  Song.  4.37 
 
 rence  to  the  golden  mercy  (eate,  over  the  Arke  in  the 
 Temple,  on  which  God  i^  faid  ro  fit,  Tfal.  80.  2.  As  on 
 the  Cheruoims^which  were  upon  the  Arke  of  the  Co. 
 venant,  in  the  Sanftuariefrom  whence  God  gave  O- 
 raclestohis  people,  when  they  fought  unto  him,  as 
 appeares,  Exod.  25.22.  So  here  the  bottome  or  feate 
 Afthis  Chariot,  on  which  the  Saints  doe  reft  on,  may 
 betaken  for  the  do&rines,  faith  and  grace,  whereon 
 they  reft,  as  on  a  fure  foundation. 
 Hence  Obferve. 
 
 1 hat  the  Saints  reft  upon  a  fure  foundation. 
 The  Covenant  of  grace  apprehended  by  faith,//  more 
 precious  than  gold  and  ft lv?r^  1  ret.  1.7.  The  Saints  reft 
 on  a  bottome  of  gold,  to  wit,  the  fure  word  of  God, 
 which  the  Apoftlecals  afurewordofprophefie,  2  Pet. 
 1.  19*  Andth^  Apoftletels  us,  that  Chrift  is  our  only 
 foundation^   1  Cor.  3.  11.  And  in  verfe  12.   he  faith, 
 Now  if  any  man  build  upon  this  foundation^  gold^  ft 'Iver^p rc- 
 ciousftone^  &c.  By  thefe  are  fignified  folid,  precious, 
 divine  truths  and  revelations  of  God6  pure  doftrines, 
 and  the  like.  The  Prophet  Ifaiah^  and  fo  John  in  his 
 revelation  telsus,that  the  heavenly  Citie,  the  new^/e- 
 rujakm  was  to  be  built  of  gold,  fiiver ,  and  precious 
 (tones. 
 
 A  third  defciiption  ofthis  Chariot  followeth. 
 
 The  covering  of  it  of  purple. 
 
 By  the  covering  may  be  meant  the  ornaments  or 
 hangings  about  the  Chariot,  rnrple^was  the  garment  of 
 the  vertuous  woman,  to  wit;,  the  Church  in  Vrcv.  21, 
 22.  and  purple  was  the  garment  alfo  of  the  fornica- 
 trix,towit,  thefalfe'Church,ft<w/.i7.4.  Purple  was  a 
 
 Kingly 
 
438  An  E  X?  0  S  lUl  0  N  of         Chap.  3; 
 
 Kingly  cloathingDfor  in  fuchcloathing  the  Jewes  put 
 Chnft/when  they  would  declare  him  King,  though 
 with  their  affe&ioas  derided  him.  And  as  the  falfe 
 Church  would  be  accounted  honourable  and  glorious, 
 (0  Hie  puts  upon  her  the  royall  colours  of  Chrift.  F//r- 
 p/eisacertainjaycehadfrouiafhel-fifliofthatnair.e'  of 
 which  fifties  it  is  faidj  <vm  vita fuccum cum  evomunt0  to- 
 ;.    ...  v  gether  with  their  lives  loffe,  they  doe  evomite  that 
 £c^U.   purple  juyce.  Upon  which  confederation  it  hath  its 
 colour  of  blood.  This  princely  colour  denotes  unto  us 
 the  heavenly  glorie  of  the  Saints,    as  alfo  the  blood 
 and  death  of  Chrift,  in  the  participation  wherofaChri- 
 ftian  becomes  beautifull  and  glorious. 
 Hence  Obferve. 
 
 lhat  the  Saints^  by  participating  in  the  blood  of  Chrift^ 
 and  being  clout hed  with  his  righteonfnejje^  are  made  very  glo- 
 rious. 
 
 Chrift  is  faid  to  have  wafted  m  in  hh  bloody  and  to 
 make  its  Kings  and  Vriejis  unto  <jod^  &c.  Revel.  1 .  5,  6. 
 And  in  Revel.  7.  14.  The  Saints  are  they  which  Came 
 out  of  great  tribulation^  and  have  wafted  their  robes ,  and 
 made  themwhite in  the  blood of the  Lamb.  It  is  the  greateft 
 dignitie  and  glorie  of  believers,  that  they  are  made 
 cleane  and  pure  by  the  blood  of  theLamb. 
 
 Thus  the  Chariot  of  Chrift  is  made  up. 
 
 Firft,  Of  the  filver  Pillars  of  his  word  and  truth. 
 
 Secondly,  Of  the  Covenant  of  grace,  as  on  the  bot- 
 tome  of  gold,  whereon  the  Saints  reft. 
 
 Andlaftly,  Of  the  purple  and  glorious  ornaments, 
 which  is  given  the  Saints  through  his  blood.  It 
 followeth. 
 
 Tie. 
 
Verf.  io.  Solomons  ^l?,  439 
 
 7 he  mi  deleft  thereof ^  being  paved  with  love,  for  the  daugh- 
 ters of^erufakm. 
 
 Themiddeft^  is  to  betaken  for  the inmoft  part  of  the 
 Chariot,  which  is  faid  to  be  paved  with  love3  that  is. 
 wrought  with  lovely  workes,  whereby  the  daughters 
 jofjerufalen?  ( to  wit,  the  eleft  of  God)  are  drawne  unto 
 God  himfelfe,  bythe»feelingofhislove  towards  them. 
 Hence  Obferve. 
 
 That  Chr/ft  drams  his  people  unto  himfelfe  by  a  principle 
 of  love. 
 
 Hence  it  I53  That  the  Chariot  wherein  Chrift  carries 
 his  people  in,  is  paved  with  love.  Chrift  doth  foafFe&io- 
 nately  love  his  Spoufe,  that  he  doth  ingrave  her  on  the 
 palms  of  his  hands,  Ifi.  49.  16.  and  carrieth  her  up- 
 on his  hearty  as  the  high  Prieft  bare  the  names  of  the 
 Children  of  Jfracl,  on  his  pe&orall  or  breaft- plate,  to 
 wit  on  his  heart,  Exod.  28.  29.  Chrift  doth  difplay 
 the  banner  of  love  over  the  foule,  and  fodraweth  it  af- 
 ter himfelfe.  Such  as  is  the  love  of  Chrift,  is  the  pave- 
 ment of  his  Coach.  Thus  iarre  the  defcription  of 
 Chrifts  chariot. 
 
 Nowfollowoweth  the  defcription  of  hisperfon. 
 
 VERS, 
 
440  A*  EXP  0  S  IT  I  OW  of        Chap. 3 
 
 VERS.  11. 
 
 go  forth  Oye  Daughters  of  Zion^&  behold  King  Solomon  with 
 the  Croivnc  wherewith  his  Mother  Crovonedhim  in  the  day 
 ofhh  EfyoufaUs^  and  in  the  day  of  the  gladnejje  of  hk 
 heart. 
 
 QQlomon  being  advanced,  the  people  of  Jerufalem  are 
 i,.;  called  forth  to  behold  his  glory,  but  under  this, 
 Chrift  and  his  people  are  moft  intended  :  the  Saints 
 are  onely  fit  to  contemplate  upon  Jefus  Chrift,  and 
 Chrift  onely  affords  matter  of  heavenly  {peculation. 
 For  the  better  underftanding  of  thefe  word^obferve, 
 
 Firft,  The  perfons  called  out,  and  they  be  the 
 daughters  of  Zion,  Come  forth  O  yee  daughters  of 
 Zi<W)  <&c. 
 
 Secondly,  The  end  of  their  being  fo  called  out,  and 
 that  is,  to  Behold  or  contemplate  on  King  Solomon. 
 
 Thirdly,  The  defcription  of  Solomon^  and  this  is 
 done,  by  introducing  him  crowned. 
 
 The  Crowneismade  excellent. 
 
 Firft.  In  refpeft  of  the  perfon  that  crovvnes  him,  and 
 that  is  his  mother. 
 
 Secondly,  In  refpe&of  the  time  of  his  coronation  : 
 and  that  is  the  time, 
 
 Firft,  Of hi3  marriage. 
 
 Secondly,  Of  his  hearts  rejoycing. 
 
 Come  forth  Oye  daughters  of  Zion^  &c. 
 
 Zion^jms  a  glorious  Fort,  feated  in  an  upper  place 
 of  Jerufalem,  inhabited  of  the  febnfites  3  before  David 
 furprifed  it :  but  afterward  it  was  called  the  Citie  of  Da- 
 vid 
 
V-erf.n.  Solomons^.  441 
 
 vid,  2  Sam.  5.  7.  The  word  in  Englifh  fignifieth  a 
 Looking-glafe^  or  a  profpe&ivefigne  :  a  terme  wellbefiit- 
 ting  it3becaufe  it  was  a  watch  Tower  ovGrJerufaIem.lt 
 was  called  the  holy  Cit/e,  and  the  Lor  J  f  mountaine^  jfa. 
 5.  2.  Joel.  3.  17.  becaufe  the  Temple  was  built  there. 
 
 The  Daughters  of  2r**3  were  the  women  dwelling 
 therein,  but  all  men  and  women  are  comprired  in  the 
 phrafe:,  fo  were  all  Townes  and  Cities  called  daugh- 
 ters to  the  Mother  Hon,  The  Daughters  figured  out 
 the  Saints  of  God,  which  are  alio  called  Virgins,  and 
 doe  follow  the  Lamb,  Revel.  14. 1  4.  Thefe  Daughters 
 are  colled  forth  to  a  further  degree  of  knowledge,  and 
 out  of  their  former  eftate. 
 Hence  Oblerve. 
 
 lhai  the  S  dints  are  called  out  of  their  day  ke  ejiate-,  they  are 
 inly nature  ^unto  a  Jiate  of  more  knowledge  by  the  Spirit 
 ofChrifl. 
 
 Te  are  called  out  of  darkpeffe  into  marvellous  tighty  faith 
 the  Apoftle3i  ret.  2. 9.  And  fo  faith  the  Prophet, 7  he  peo~- 
 fie  that  fate  in  darkpeffe  havefeene  a  great  light 3  they  that 
 dwell  in  the  Land  of  the  fl)  adore  of  death  jipen  them  hath  light 
 frilled,  lfa9Q.  2. 
 
 Now  followcth  the  end  for  which  the  Daughters  of 
 7 ion are  thus  called  out. 
 
 And  behold  King  Solomon ,  with  his  Crow ne^  &c. 
 
 Under  Solomon  is  meant  Chrift  'whom  Solomon  figu- 
 red in  his  Kingdoms)  crowned  with  glorie  and  ho- 
 nour in  his  Church.  The  Daughters  of  Lion  ajre  called 
 forth  to  behold  his  gloi ie and  dignitie,  his  worth  ;,nd 
 e>:cf}lencie,even  with  hisCrowne  or  diadem  wl  ere- 
 with  he  was  inverted.  Thus  it  was  faid  t 
 andfee,  Revel.  1.  And  againe,  cie!lye  the  dan  hi  >K 
 
 Lll  bel 
 
4+3 "  '  jim  EXPOSITION  of        Chap.g 
 
 Behold  thy  Kiagcowmeth,  Matt.  21.15.  So  here  behold 
 Ring  Solomon  with  his  Crowne  of  glorie.,  and  domini- 
 on and  vi&orie. 
 Hence  Obferve. 
 That  tbe  Saints  are  called  forth  to  behold  and  contemplate 
 ;ke  excellencies  of  Chritf. 
 
 it    shebaes  Queene    came  from  the     uttermoft 
 parts    of  the    earth  %  to    behold   Solomons  glorie? 
 how    much    more  fhould  wee   come  forth   of  our 
 lufts,  and  from  the  world,  to  contemplate  on  his  glorie, 
 who  Is  ferae  greater  then  Solomon^  Matth.  12.  42.  for 
 by  to  Beholding  him  though  as  in  amirrour^we  are  changed 
 into  his  image  ^  from  glorie  to  glorie^  as  by  the  Spirit  of  the 
 Lcrd^  2  Cor.  3. 18.  But  how  (hall  the  naturall  man  be- 
 hold Chrift  in  his  glorie,  when  as  he  perceiveth  not  the 
 things  ofGod^  for  they  are  foolifinejje  to  him^  neither  can  he 
 know  them ',  becaufe  they  arc  fpiritu ally  difcernd^  1  &or.  2. 
 14.  Then  let  the  Daughters  oUzion  come  forth,  for 
 they  only  can  contemplate  on  the  fpirituall  glorie  of 
 Chvift,andcan  judgearight  thereof. 
 Nowfolloweth  thedefcriptionofourS^W^  to  wit, 
 Chrift,  and  this  is  by  introducing  him  crowned.  This 
 Crowne  is  made  excellent,  Firft,  Inrefpeftoftheper- 
 fon  that  crownes  him. 
 
 7  he  Crowne  w  herewith  his  Mother  crowned  him. 
 
 Chrifts  myfticall  Mother  rs  the  Church  of  the  faith- 
 full,  that  with  the  Apoftle,  travaileth  till  Chrift  be 
 formed  in  her.  The  Saints  by  faith,  do  fpiritually  con- 
 ceive and  bring  forth  Chrift,  Gal.  4.  1^.  And  Chrift 
 faith,  they  that  doe  his  will,  are  hi>  Sifters  and  Mo- 
 thers, Mat.  12.  50.  It  is  moft  true  that  God  hath  ad- 
 vanced Chrift,  and  fet  the  crowne  of  glorie  and  domi- 
 nion 
 
VerC  ii.  Slomoks  Song, 
 
 443 
 
 nionupon  him,  Tfal  8.  Heb.  2.  9.  but  yet  withal J^ 
 his  Mother  doth  alfo  after  a  fort5fet  the  Crovvne  of  glo- 
 rie  upon  his  head.  Seeing  the  Spoufe  is  the  futtmjje  of 
 hint  that  fillcth  all  in  a//0  Ephef.  1.  2.  and  the  Church 
 is  faid  fometimes  to  be  the  Mother  of  Chri(x9  Kcv*  12. 
 
 As  for  the  Crowneitis  a  figne  of  viciork  and  do- 
 minion, rjal.ii.  And  when  Chrift  fighterh  with  his 
 enemie^  He  hath  on  his  head  many  crowncs  or  diadems 
 Revel.  19.  11.  12.  So  when  Chrift  ruleth  over  the 
 Saints,  they  by  tfceir  fubmiffion  doe  puc  a  Crowne  up- 
 on his  head,  ar.ko wledging  his  power. 
 
 Hence  Obferve. 
 
 Fi  r ft,  That  Chrift  is  inv:jicd  with  a  Crowne  rffeveraign- 
 ty  and  power.  He  is  crowned  with  glorie  and  honour^  rfal.80 
 5.  The  Father  hath  exalted  hint,  and  put  all  things  under 
 hh  feet ,  Heb.  2.  and  hath  given  all  things  into  his  hands , 
 
 John  3.  35- 
 
 Secondly  Obferve. 
 
 1 hat  Chrift  is  crowned  with  honour  and  dignitie  by  tin 
 Church. 
 
 As  the  Father  hath  honoured  his  Sonne,  by  fetting 
 a  Crowne  upon  his  head,  and  putting  a  Scepter  into 
 his  hand :  fo  the  Saints  by  fubmitting  unto  his  I  aw; 
 and  authority,fdce  honour  him  alfo,  acknowledging 
 allbbdigoitie,  that  the  Father  hath  rut  upon  him. 
 Thus  it  is  faid  of  the  Church  of  the  Gcnti!es0  that  they 
 fhouldberf  Crowne  in  the  hand  of  the  Lerdy  and  a  royall 
 diadem  in  the  hand  of  God^  lfa.62.%.  The  Apofdecal- 
 lethfuch,  as  he  had  gaiaed  by  the  preaching  of  the 
 Oof  pell,  his  Crovsne  and  glor;e0  Ph/l.  4.  1.  How  inach 
 more  may  Chrift  himfdfe  account  his  Church,  which 
 hehathpurch  cd  by  his  owne  blood?  his  crowne  and 
 gtorie.  1  his  Crowne  is  alfo  made  excellent  from  ; he 
 circumitanceoftime.  Lll  2 
 
444 
 
 An  EXPOSITION  of        Chap.  3 
 
 In  the  day  of  his  efpoufals,  &c. 
 
 This  rauft  needs  be  meant  of  the  time,  when  Chrift 
 was  efpouied  to  his  Church;  even  the  day  of  the  Co- 
 venant made  betwixt  Chrift  and  his  people,  Eze%. 
 1 6,  8.  And  the  Lord  faith  unto  Jerufalem:  I  remember 
 thce^  the  kjndnejje  of  thy  youth^  the  love  of  thine  efpeufals^ 
 when  thoitivcnteft  after  me  m  the  lilldemejfe,  Jer.  2  2. 
 Hence  Obferve. 
 
 7 hat  the  Saints  are  efpoufed  unto  Ghfift.  This  is  that 
 which  the  Apoftletels  the  Corinthian^  when  he  faith, 
 Ferlbavi  efpoufed  you  unto  one  Husband^  that  I  might  pre- 
 fint you  as  a  c  hafi  Virgin  to  C hnji,  2  Cor.  n.  2.  And  the 
 Lord  faiths  Jvpill  betroth  thee  unto  me0  &c.  Hof.  2.  1 9.  that 
 is,  I  will  eftablifh  my  Covenant  of  grace  with  thee  to 
 forgive  thyjins,and  to  take  no  notice  of  thy  un  worthi- 
 
 neffe.  Now  followeth  the  fecond  circumftance  of  time 
 
 • 
 
 And  in  the  day  of  the  gladnejfe  of  his  heart. 
 
 Thefe  words  plainly  intimate,  that  Chrift  did  not 
 only  marrie  himfelfe  unto  his  Spoufe,  butalfo  that  he 
 did  it  freely  with  a  gladfome  fpirit. 
 Hence  Obferve. 
 
 1  hat  the  efpoufing  of  the  Saints  unto  Chrift^  is  matter  of 
 great  joy  unto  him.  Thus  it  is  faid  in  the  Prophet,  As  the 
 Bride groome  rejoyceth  over  the  Bride ,  fo  jk all  thy  God  rejoyce 
 overthee,  lfa.62.  5.  So  that  looke  with  what  kind  un- 
 bracing?, and  what  great  affe&ion :  a  bridegroome  re* 
 ceiveth  his  Bride, with  the  (ame,and  greater  doth  Chrift 
 receive  his  people*     So  much  for  the  third  Chapter, 
 
 CANT, 
 
Verf.  i.  445 
 
 CANTICLES 
 
 Chap#  1 1 1 1. 
 
 V  E  Pv  S.    i3  2,  3,  4,  5. 
 
 Echold  thou  art  f aire  my  love^  heboid  thou  art  faire5  thou  haji 
 
 Doves  eyes  within  thy  loch^^  thy  hairc  is  as  afvt\ofGoats^ 
 
 that  appeare  from  Mount  Gilead. 
 1  ky  teeth  are  like  a  floc!^  off/jeep ,  that  are  even  fjomD  which 
 
 come  up  from  the  wafoing :  ix  hereof  every  one  bar  e  twins^ 
 
 andnom  is  barren  awong  them. 
 Ihy  lips  are  like  a  thred  effcarlet^  and  thy  fpeech  is  comely^ 
 
 thy  temples  are  like  a  pecce  ofpomgranatc  within  thy  loch^s. 
 ihy  ncckjs lil^e  ihe'To'iver of  David^  budded  for  an  armory, 
 
 whereon  there  hang  a  thonjand  luckier s  0  all  jlxdds  of 
 
 mighty  men. 
 ihy  two  breajis  are  like  two  young  Roes  that  are  twins*  which 
 feed  among  the  Lilies. 
 
 O  the  end  that  the  Church  might  well 
 know  and  feelc,  that  her  love  towards 
 Chrift,  and  her  feeding  after  him.,  was 
 not  loft,  as  alfo  fhe  did  not  commend 
 him  in  vaine.,  all  which  things  were 
 largely  handled  in  the  former  Chap- 
 ter :  it  pleafeth  Jcfus  Chrift  the  bridegroome  and  head 
 
44'j  An  EXPOSITION  of        Chap.  4, 
 
 ofhisSpoufe  in  this  Chapter,  to  commend  the  excel- 
 lency of  his  Church,  as  in  fundrie  fpeciall  parts  of  the 
 lame  :  and  alfo  delareth  his  lingular  love  to  her  againec 
 and  doth  as  it  wereaflureherofthefame. 
 This  Chapter  may  be  divided  in  two  parts. 
 The  Firft  is  a  lingular  comendation,  that  Chrift  gt- 
 veth  to  the  Church,  which  beginneth  at  the  firft  verfe, 
 andfo  holdeth  on  to  the  14.  wherein  alfo  there  are 
 three  parts. 
 
 Firft,  An  excellent  and  fingular  defcription  ("hand- 
 led allegorically)  of  the  parts  and  Members  of  the 
 Church,  he  putting  downe  feven  in  number,  this  is 
 contained  in  the  five  firft  verfes  of  the  Chapter. 
 
 Secondly,  Chrift  profeffeth  his  great  ckwonderfu  11 
 love  towards  the  Church,  making  large  promifes,  and 
 alfo  defcrbing  notable  wayes  unto  her,  verf.  6, 7, 8a9. 
 Thirdly,  Chrift  againe  returneth  to  commend  his 
 Spoufe,  with  all  thole  excellent  graces,  that  were  fo 
 tweet,  delightfull,  and  pleafurable  in  her,  from  verfe 
 io.toverfe  14. 
 
 Thefecondpartofthe  Chapter  contains  an  excel- 
 lent fpeech  of  the  Church,  with  Chrifts  anfwer  to 
 the  fame,  verfe  15,16, 17. 
 In  the  Churches  fpeech,  there  is, 
 Firft,  A  commendation  of  her  head  Chrift.,  uerf.  15. 
 Secondly,  A  defire  of  all  good  things  to  flow  downe 
 fromherhead  Chrift  unto  her  felfe,acknowledging  all 
 her  enjoyments  to  be  from  him,  verf.  16. 
 
 In  Chrifts  anfwerD  there  is  contained  a  promife  of 
 his  molt  gracious  acceptation  of  fuch  fruits,   as  his 
 Spoufe  fliould  yeild  unto  him. 
 
 VERS, 
 
Verf.  i .  Solomons  Song.  447 
 
 VERS.  i. 
 
 Etholdihon  art  f aire  my  love0  behold  thou  art  f aire  ^  &c. 
 
 HEre  beginneth  Chrifts  commendations   of  his 
 Church,  and  firfthecommendeth  her  beauty  in 
 generall,  in  the  words.  Behold^  thou  art  fa.:re  ray  lovefitc. 
 And  afterwards  he  entereth  into  a  particular  com- 
 mendation of  her  feverall  parts  and  members.     And 
 I.  Ofhertycs^  vcrf  i. 
 7.  Ofherbian\\verf\. 
 3.  OfherTccth,verf.2. 
 4..  Of  her  Lips^verf.  3. 
 
 5.  Of  her  Temples  focrf-^ 
 
 6.  Of  her  Necl^e,  verf  4. 
 
 7.  OfherBreufts^vcr.^. 
 
 Thus  ChriPc  enumerates  and  reckons  up  all  the 
 parts  of  the  Church,  which  fheweth,  what  a  pleafant 
 harmony  and  fpecious  confent  of  parts  (hee  hath, 
 whereby  (hee  is  exceeding  beautiful!.  But  firft,  of 
 the  praife  in  gcnerall. 
 
 behold  thou  art  j "aire  my  L&icjhou  art  f aire. 
 
 When  the  Scripture  doth  prefix  this  word  (Fehold) 
 to  any  fentence,  itnotethforthe  moil:  part  a  thing  to 
 be  wondered  at,  as  was  noted  in  Chap.  1. 15. 
 
 Faire)  or  beautifully  not  onely  in  colour,but  in  come-       p&* 
 ly  proportion  and  elegancy,  fuch  as  draweth  love  and  ganty 
 liking.    This  is  meant  of  the  graces  of  the  fpirit,  and  fhutdeco- 
 that  lpirituall  beauty  wherewith  God  in  Chrilf  hath  rA^m- 
 beautified  his  beloved  Spoufe.  n,n 
 
 My  love)  or 3  my  fellow-friend,  my  Companion :  fona-  ?wu 
 
 med  t?'r^ 
 
44* 
 
 An  E  XT  0  S  17  I  Oh!  of        Chap. 4 
 
 medof  feeding  together,  andfo  participating  each  of 
 others  good  or  evili.  This  title  Chrift  often  giveth 
 to  his  Spoufe  in  this  Song,  as  in  Chap.  1..15.  St  2.10. 
 &5.'2.&c. 
 
 The  doubling  of  the  word  by  an  ufuall  Hebraifme, 
 implyes,  that  fhee  was  exceeding  beautifully  and  emi- 
 nently glorious.-  it  doth  notonely  fet  forth  theve- 
 hemency  of  Chrifts  affe&ion  and  love  towards  his 
 Spoufe,  but  alfo  the  excellency  of  the  Church  it  ielfe, 
 in  that  Chrift  can,  as  it  were,  find  no  words  fufficient 
 toexpiefle  the  fame,  her  beauty  being  fo  great,  both 
 outward  and  inward,  and  alfo  excellent  in  both  re- 
 fpefts.  This  beauty  and  fairnefle  of  the  Church  hath 
 been  fpoken  ofin  Chap.  1.  1 5.  thereforel  {hall  fpeake 
 but  briefly  of  it,  onely  fomething  to  the  prefent  occa- 
 iion  of  repetition. 
 
 The  Church  was  called  forth  in  the  former  Chap- 
 ter to  behold  her  Kings  Coronation  and  Nuptialls, 
 and  here  is  prevented  of  an  Obje&ion  which  fecretly 
 might  be  made  oh  her  part.  TheOhjecYionisthis, 
 Should  J5  one  that  am  fo  pooreand  unworthy^  corns  into  the 
 prefince  of  fuck  a  (lately  King  as  Chrift^  who  was  typified  by 
 Solomon  in  refpeB  of  his  glory  .<?  This  Objeftion  Chrift 
 takes  away  in  fayin  g,  Behold  thou  art  f aire  my  love. 
 Hence  Obferve, 
 7 hat  the  uimts  haveapeerleffe  beauty  and  purity^  com- 
 municated to  them  from  Jef/0  Chrijl.  By  the  commu- 
 nication of  this  beauty  and  grace  they  arethe  Jerufa- 
 lem  ( fpoken  ofin  Revel.  21.  2. )  which  comes  do wne 
 from  God  out  of  Heaven,  preprared  as  a  Bride  trim- 
 med for  her  hufband,  and  is  free  with  her  Children, 
 Gal.  4..  26.  into  the  communion  whereof  there  can 
 really  entf-r  no  uncUane  things  neither  whatfoevcr  ivor- 
 
 km 
 
Verf.i.  Solomons  Song.  43.9 
 
 feib  abhontination  or  lkss  Revel.  21.  27.  By  this  grace 
 the  Saints  are  Temples  of  the  holy  Spirit,  the  Taber- 
 nacle of  God  with  men.  The  Spoufe  of  Chri(i  t 
 faire,  and  the  fairefty  grace  is  a  tranfeendent  gcodD 
 all  the  excellency  of  civility  and  morality  is  nothing 
 in  comparifon  oi  it.  The  Church  is  faire  in  her  head 
 Chrift,  being  his  myfticall  body,  and  therefore  is  of  a 
 pure  compofition,  made  holy  and  gracious  by  the  fpi- 
 rit  of  grace. 
 
 It  will  <be  Obje&ed,  Hot  can  this  be  fpoken  of  the 
 Church  hereon  Earth,  in  which  condition  even  the  bejl  have 
 great  deformities  ? 
 !  I  Anfwer,  The  Lord  looks  upon  his  Church  not 
 onely  as  fhee  if,  bnt  alfo  as.  lie  rneanes  to  make  her 
 hereafter,  even  all  glorious  and  beautiful!.  Againe, 
 he  looks  on  her,  not  onely  as  (hee  is  in  her  felfe,  but  as 
 fhee  is  in  himfelfe,  that  is,  wafhedand  cleanfed  from 
 all  impurity,  and  alfo  decked  with  his  glory.  Thus 
 we  have  the  praife  in  generall ;  now  it  followeth  to 
 confider  of  thepraifes  in  particular, 
 
 We  have  the  praifes  of  the  Church  in  particular,  by 
 defcribing  a  peerleffe,  or  matchlefle,  woman,  from 
 the  face  to  the  bread  part.  •  He  mentioneth  feaven 
 particulars,  the  Eyes,  Haire,  Teeth,  Lips,  Temples,  Neck, 
 &r\dhrcafi.    The  number  of  feaven,  is  often  the  nurn^ 
 ber  of  perfection,  as  appear?,  Rev.  5.  6.  where  Chrift  is 
 likened  to  a  Lamb  with  feaven  homes,  and  feaven  cyes? 
 which  are  the  jcAvcn  f pints  of  Grd.     Now  by  the  fen-    • 
 ven  parts  thus  enumerated,  are  meant  the  manifold 
 and  plentifull  meafure  of  graces   beftov/ed  on  t1 
 Saints,they  being  made  partakers  of  all  heavenly  blejj 
 in  Chrift,  as  the  Apoftle  faith. 
 
 Mmm 
 
450  An  EXPOSITION   of        Chap.4 
 
 KenceObferve, 
 That  the.  Saints  have  a  compleat  and  full  fupply  of  all 
 cfrace  and  beauty  from  Chrift.     This  is  that  for  which 
 the  Apoftle  giveth  thanks  in  behalfe  of  the  Corinthi^ 
 *«/,  namely,  that  they  were  enriched  by  Chrift,  and  came 
 behind  in  no  gift,  1  Cor.  1.5,-7-   Wemuftknow3  that 
 all  the  Saints  are  knit  together  by  one  fpirit,  and  doe 
 make  but  one  myfticallbody  in  Chrift,  1  for.  12. 13. 
 So  then,  as  there  be  in  the  natural!  body  of  a  man3  di- 
 verfe  Members,  which  according  to  their  feverall 
 gift$,havediverfefun&ions  and  operations; fo  the  ho- 
 ly Spirit  afcribeth  the  like  to  the  myfticall  body,  as 
 the  Apoftle  {heweth  at  large,  1  Cor.  12. 
 Secondly  Obferve,*, 
 lhat  the  Saints  are  beautifull  in  all  parts.       Chrift 
 doth  particularize  every  part,  giving  praifeto  every 
 member.That  beauty  muft  needs  be  very  rare  and  ex- 
 cellent, which  ar  ifeth  from  the  comelineffe  of  all  parts. 
 If  one  part  be  comely,  and  another  deformed,  then 
 thereis  no  perfeft  beauty,  but  tbe  Church  juftified 
 and  fan&ified  in  Chrift,  is  glorious  in  all  parts. 
 
 Now  folio weth  the  particular  parts.  The  firft  and 
 iecond  particulars  doe  lye  in  the  following  part  of 
 thisverfe.  The  firft  uttering  the  ftate  of  her  Eyes, 
 the  fecond  fhewing  the  condition  of  her  Locks. 
 
 Thou  haft  Doves  eyes  within  thj  Locks,  &c. 
 
 Now  the  eyes  of  the  Spoufeare  here  commended, 
 by  comparing  them  to  the  eyes  of  Doves.,  which  are 
 chaft,  full,  cleare,  beautifull  tolooke  upon,  and  the 
 like.  Some  underftand  by  thefe  eyes  the  Paftors  and 
 Teachers  of  the  Church,  becaufe  they  are  to  give 
 light  to  the  whole  body,  through  the  Heavenly  and 
 
 pure 
 
VerC  i.  Slomons  Song.  45 1 
 
 puredo&rine,  andfo  it  may  be  taken  here,  for  in  the 
 old  Teftament  the  Prophets  were  called  Seers,  1  Sam. 
 9.  9.  but  I  rather  take  it  in  this  place,  that  the  eyes  are 
 thefaith  ofthe  Saints,  for  by  faith  they  lookeupto 
 the  Lord,  and  behold  things  invifible,  Hob.  u.  27. 
 And  they  have  by  faith  the  eyes  of  their  undcrfianding  0- 
 pened,  to  l&ow  what  is  the  hope  of  their  calling^  EpheL 
 
 1.18. 
 
 Hence  Obferve, 
 lhat  the  eye  of  faith  is  verychafl,  fimple^  and  beauti full 
 ?n  theeyesofChrift.  The  Apoftle  cells  us  it  is  impojfi- 
 ble  to  pleafe  God  without  faith ,  Heb.  11.  6.  Therefore 
 with  the  eye  of  fai'thheismuch  delighted.  By  faith 
 thefoule/ee^  him  who  is  inviftbk,  Heb.  11.  27.  The 
 eye  offaith  hath  rejpeff  to  the  holy  one  oflfrael^  Ifa.  17.7. 
 And  it  doth  obferve  the  wayes  ofthe  Lord,  according 
 to  that  faying  in  Vrov.  23.  26.  MySonne^  give  me  thine 
 heart  and  let  thine  eyes  obferve  my  wayes.  Who  would 
 not  be  glad  to  caftup  fuchan  eye  to  the  Lord,  as  he 
 may  be  delighted  withall,  as  with  an  eye  that  is  fim- 
 ple,  chaft,  and  beautifull.  The  next  claufe  follow- 
 ed. 
 
 Within  thy  Locks. 
 
 Some  read  it,  from  within^  or,  through  thy  Loc^  indent 
 which  are  fo  called  in  the  Hebrew  of  binding^  becaufe  <^f&4* 
 womens  locks  are  feemly  and  modeftly  bound  up  and  c^JSw) 
 covered.  The  covering  of  women  was  a  figne  of  indc. 
 their  fubjeftion  to  their Hufbands,  iC^.n.  Itisal-  P„j$* 
 fo  a  figne  of  modefty  and  fhamefaftnefle.  Some  would  pb»am  at- 
 have  the  words  fignifie,  that  the  locks  of  Hairehang  £*'<*«*• 
 downe,foastheeyes  doeappeare  trom within  them.  Je  pjllstii. 
 And  others  are  of  the  mind  that  he  faith,  Befdethy  phitfr 
 
 Mmm  2  L  * 
 
452.:  An&XPOSlTiONof        Chap.  4 
 
 locks :  or :  as  it  were  thy  locks  removed.  However  we 
 take  it,  this  is  moft  certaine,,  that  theSpoufe  is  here 
 commended  from  the  manner  of  the  attyre  which 
 chaft  Virgins  did  weare about  their  Haire  for  mode- 
 fty  and  comelinefle*  Now  in  that  the  eye  of  faith  is 
 faid  to  looke  from  within,  or  through  the  locks  of 
 modefly  and  chaftity. 
 Hence  Obferve, 
 ihut  faith  is  a  very  modeft  grace..  Hence  it  is  that 
 God  doth  fo  often  in  Scripture  attribute  to  it  fomuch 
 i)fvjuftificationandfanftification5  becaufe  faith  attri- 
 butes fo  little  to  it  felfe,  and  fo  much  to  Chrifh  Faith 
 is  (  as  I  may  oall  it )  a  modeft  grace,  and  will  attri- 
 bute nothing  to  it  felfe :  and  hence  it  is  that  the 
 Lord  declares  fo  much  affcftion  to  this  grace  of  faith. 
 Hence  it  is,  the  Apoftle  attributes  our  juftification  to 
 faith.  Left  (faith  he)  any  manfiouldboaft.  So  much 
 fo* -the  firft  particular,  to  wit,  the  Eyes0  the  fecond  fol- 
 !o\teth,towit,  the  Haire. 
 
 ihy  haire  is  as  a  flockpf  Goats  that  appear?  front* Mount 
 Gilead. 
 
 Someofthe  Hebrews  expound  the  eyes  to  fignifie 
 iheProphets,  which  were  called  Seers,  and  the  haire  to 
 be  meant  of  the  Nazarites  which  were  not  to  cut  their 
 haire,  N*/«*£.  6.  5. 
 
 Some  underftandby  theej'es5  paftors  and  Teach- 
 ers, and  by  the  haire  the  Congregation  of  Saints,  and 
 fo  take  the  haire  for  the  multitude  of  Believers,  as  by 
 ham  the  people  of  Ifrael  was  fignified,  Ezekjd  5» 
 i,  2.. 
 
 But  I  rather  underft  and  both  the  eyes  and  the  haire 
 -obeQmamentsi  of  the  whole  Church,  and  of  every 
 
 particu- 
 
45? 
 
 f I  Verf/i.  Solomons  Song. 
 
 particular  member :  Haire  is  an  Ornament  for  the 
 coyeringofthehead,  and  it  proceeds  from  the  moy- 
 ftureoftheBraine,  and  ftrength  of  nature:  and  here- 
 by is  ftgnified  the  thoughts  and  councells  of  the  heart 
 the  wifdomeandcouncell  ot  Chrift  is  fignified  by  his 
 haire,  in  Chap.  5. 1 1.  And  the  Prophet  Daniel  makes 
 mention  of  thoughts  on  his  led,  andofvifions  of  hk  head 
 Dan.  4.  5-&7.  15-  So  the  meaning  according  to  this' 
 muft  be,  that  all  the  thoughts  and  purpofes  of  the 
 heart,  guided  and  direfted  by  the  Lord  are  profpe- 
 rous  and  glorious,  likg  afiocl^  of  Coats  that  appearefrom 
 Mount  Gilcad. 
 
 That  appeare  from  Mount  Gilcad, 
 
 Ariw  Motitanus  renders  it,  they  foe  are  ^  or  cajh  their 
 haire:  the  word  GaUfi9  is  found  but  twice  in  Scrip-  £**depik* 
 t  ure,  it  feems  to  fignifie to  difcover,  or, reveale.     Some  2tmt 
 tumtit, lookedowne,  becaufethe  haire  of  thefe Goats  Monr. 
 depended  and  hung  downe,  from  whence  the  compa- 
 nion is  taken. 
 
 A^//^G7/e^wasintheTribeofG^3  1  chron.  6.8c, 
 of  the  portion  on  this  fide  Jordan,  where  Gad,  Reuben, 
 and  halfe  Manafjes  were  feated  :  it  is  recorded  in  NtmSn 
 32.  1.  to  be  :i  place  of  good  pafture,  and  fit  to  feed 
 Cattle,  efpecially  the  flockr.  The  termeGZ/Wwas 
 firft  given  by  Jacob,  Genef.  31.  47.  It  is  derived  of 
 Gal,  an  he  ape  or  hill,  fuch  as  was  theremade  of  ftones, 
 andofGwiW&a  witneffe,  becaufe  thatheapeof  ftones 
 wasa  witnefle  betweene£^#andjMo?/>,  concerning 
 that  Covenant  of  peace  made  bet  weene  them. 
 
 If  we  underltand  by  thefe  words  the  Congregation 
 of  Saints,  ThenObfcrve, 
 
 1  hat  the  ajjcmbhng  oj  Saints  together  is  a  glorious  and 
 
 bea*tifit£ 
 
454  An  EXPOSITION  of        Chap,4 
 
 beantifull  thing  in  the  eyes  ojchrift.  Here  the  Saints  are 
 compared  to  the  Goats  feeding  in  a  good  pafture, 
 whofe  haire  hangs  downe  and  fmooth,  &c.  cj  he  Lord 
 loves'the  Gates  of'Sion^  more  then  all  the  dwellings  of  Jacobs 
 as  faith  the  Pfalmift. 
 
 Secondly,  if  we  underftand  it  of  the  thoughts  and 
 .  purpofes  of  the  heart,  Obferve, 
 
 Ihatthofe  thoughts  and  purpofes  are  beaut i fa fl,  that  are 
 ordered  by  the  Lord.    When  we  receive  our  vifionsof 
 the  head  from  the  Lord  (  which  is  here  fet forth  by 
 the  b  aire)  how  glorious  will  thofevifions  be?  when 
 a  mans  heart  and  cogitations  are  ordered  by  the  Lord 
 there  muft  needs  be  holy  purpofes,  and  glorious  re- 
 folutions.    David  faith,  Thou  fialt  guide  me  with  thy 
 connfell^and  after  bring  me  to  glory  t  Pfal.73.  24.  where 
 the  Lord  (hall  direct  and  guide  the  mind,  there  all  the 
 thoughts  and  counfells  of  that  foule  muft  needs  (hine 
 forth,  and  glifter,  like  the  haire  of  Goats,  that  are  fat 
 and  fmooth,  by  feeding  in  a  good  pafture ,  fuch  a  one 
 as  Mount  Gilead  was.     Itfolloweth, 
 
 VERS.  a. 
 
 iky  Teeth  are  hke  aflockpfsheep,  that  are  evenfhorn,  which 
 come  up  from  the  waging:  whereof  every  one  beare 
 Twins ,  and  none  is  barren  among  them. 
 
 C^Hrift  goes  on  in  the  commendation  of  his  Spoufe, 
 j  and  that  by  propounding  fome  other  particu- 
 lars* In  this  Verfe  is  introduced  her  Teeth,  com  pa- 
 red  to  z flocks  towit,  of  shecp^  or  Ewes^  which  is  here 
 to  be  underfteod5  becaufe  it  is  not  expreifed  in  the 
 Hebrew. 
 
 This 
 
Verf.  2.  Solomons  song.  455 
 
 This  flock  unto  which  the  Teeth  of  the  Spoufc  are 
 likened,  is  fet  forth  in  fowr  e  particulars. 
 
 1 .  They  are  in  good  order  likefieep  even  ftjorn,  &c 
 
 2.  They  are  cleanfed,n?£/V/>  come  up  from  the  waft- 
 ing. 
 
 3.  They  are  twinned,  whereof  ev try  one  bcareth 
 Twins. 
 
 4.  They  be  not  barren,  none  it  barren  among  thzm. 
 
 Thy  Teeth  are  like  a  flocl^of  Sheep  0  S:  c. 
 
 The  firft  commendations  of  the  teeth  is,  that  they 
 are  like  ajiock^  of  Sheep  that  are  even  ftjorn,  that  is,  that        ^p 
 are  made  even  ,  or  tquatt^  of  t  he  fa  me  fize,  that  ft  and  in  good  In:j:inl[x: 
 order.     The    Hebrew  word  Ketfoboth ,  turned  even/J-"'£^ 
 (home,  or,  good  order  3  of  KctJabjLO  cut,to  fize  or  make  uvn, 
 cquall  (as  of  one  fize  the  Cherubs  were  made  in  1 
 Kings  6.25.)  itmuftfignifie  fuch  an  even-nefie^  or 
 good  order,  as  followeth  in  things  a  like  fized  and  car- 
 ved.    And^here  (as  a  Rabbin obferveth  J  it  fignifi- 
 eth  fuch  a  flock  of  animalls,  as  arefo  ordcily  equally 
 as  if  one  were  cut  or  fized  by  another.     This  is  the 
 firft  praife  of  thefe  myfticall  teeth  of  the  Church,  that 
 they  are  cut  of  equall  height,  or  of  equall  bignefle,not 
 one  longer  then  another,  which  would  be  unfeemly, 
 and  an  hindrance  to  the  well  eating  and  chewing  of 
 her  fpirituall  food.     The  fecond    commendation 
 followeth. 
 
 Which  come  upfront  the  wafting. 
 
 Sheep  that  are  newly  wafhed  are  white  andcleane, 
 being  cleanfed  by  water  from  filth  and  duft.  As  it  is 
 a  commendation  to  the  teeth  to  be  orderly  propor- 
 tioned and  feared,  fo  to  be  cleare  and  white  a  s  Lambs 
 
 going 
 
456  An  E  XP  0  S  IT  I  0  N  of         Chap.  4 
 
 going  up  from  the  wafhing.  It  was  a  part  of  'jucQh's 
 bleiling5  that  hk  Teeth  (hould  bewhite  with  milke^  Gen". 
 49.12.  This  terme  of  warning,  whereby  the  Teeth 
 arefet  outtobecleare5  white,  and  beautious,  feems 
 to  be  taken  from  the  iacramentall  warnings  of  the 
 Jewcs,  and  may  fignifie  the  purity  of  th?t  fpirituall 
 food,  wherewith  the  Church  is  fed  and  n-ourifhed.-  or 
 elfe  thecleanneffe  of  the  foule  that  receives  fuch  fpi- 
 rituall food.  The  third  commendation  of  the  teeth 
 foUoweth. 
 
 Whereof  every  one  heart  twins. 
 
 As  fruifull  Ewes  fometimes  bring  forth  twins  of  e- 
 quall  bigneffe,  {q  the  teeth  are  fet  in  equall  ranks  one 
 anfvverable  to  another.     Some  of  the  Rabbins  read 
 ET3Hn    Mdthmdlh  pnflivel)^  to  avoid  tautoligie  in  the  next 
 iammm-     claufe^thus,  Every  one  whereof  k  twinned^ox  paired^that 
 minamf.  is3Hkeasfheep  going  from  the  warning  by  couples, 
 whereby  is  plainlyfet  forth  the  equall  correfpon- 
 dence  of  upper  and  lower  teeth,  each  oneorderly  an- 
 fwering  the  other,  a.s  cut  and  fized  by  couples.     This 
 may  denote  the  unity  and  fellowfhip  of  beiievers,that 
 feed  on  the  fpirituall  food  of  Jefus  Chrift.  The  Saints 
 arpfedandnourimed  together  by  the  heavenly  Man- 
 na, evenas  Sheep  goe  up  in  couples  from  the  warn- 
 ing.    The  fourth  and  laft  commendation  of  thefe 
 teeth  followeth. 
 
 */fnd  none  k  barren  among  them. 
 
 None  k  barren^  or,  as  the  word  Shacculah^  importeth 
 none  amc-ngfr  them  aborts^  that  is  ^brings  forth  before  the 
 time^  oxttonek  bereaved  or  robbed  oftheyeung^  by  mif- 
 earrying,  or  the  like.     That  which  is  barren   is 
 that  which  bearcth  not,  as  appears  in  if  at  ah  64.1. 
 
 Sing 
 
Verf.2.  Solomons  Song.  457 
 
 Sing  0  barren  thou  that  beareji  not,  &c.  but  here  the 
 word  fignifieth  either  mifcarrying.  in  the  birth,  or 
 loffe  of  that  which  is  brought  forth,  by  robberie,  death 
 or  the  like :  fo  this  denoteth  the  ftedfaffnefle  of  every 
 tooth  in  his  place,  after  it  is  brought  forth :  as  if  it  were 
 faid,  there  is  no  tooth  wanting  in  their  order  and  place 
 butevenandftedfaft,as(heepyeilding  twins,  andne- 
 vermifcarrying  :  fo  hath  the  Church  her  teeth. 
 
 Some underltand  thefe teeth,  the  paftours  and  tea- 
 chers of  the  Church,  becaufe  they  were  fuch  as  did  Cut 
 and  divide  the  word  of  truth  aright  unto  the  people,  as  the 
 Apoftle  faith :  but  I  rather  underftand  it  of  the  Chur- 
 ches judging,  difcerning,  and  applying  the  word  of 
 God,  to  the  comfort  and  nourifhing  of  her  owne  foul, 
 feeding  by  faith  upon  the  proroifepf  God.  Thefpiri- 
 tuall  foodofthefouleis  Chrift,  and  therefore"  is.  cal- 
 led, 1  he  bread  of  life,  that came  downe from  heaven ,joh.  6. 
 And  the  word  is  called  the  food  of  our  foules7  the  A- 
 poftle  willeth  us,  As  new  borne  babes  to  dejire  the  fincere 
 frnikeofthe\vord,\  Pet.  2.  2.  And  Paul  telleth  the  Co* 
 rinths,  ^  hat  they  were  carnall,  even  babes  in  Chr/Jl^  and 
 that  he  gave  them  milke  to  dr'mke,  and  not  fir  oh g  meate, 
 1  Cor.  3.  Now  by  the  teeth  of  the  Church  is  meant 
 that  efteeme,  difcerning  and  applying  of  the  word 
 ofGod,  that  fhehatb  for  her  owne  comfort  and  nou- 
 rifhment. 
 
 Hence  Obferve. 
 
 That  the  Saints  doe  comfortably  feed  on  Chrift  and  his 
 word, as  on  the  heavenly  food  of  their  foules. 
 
 Itisfaidin  Pfal.  22*  ?6i  The  me^ks pa.ll  cate  and  be 
 fatisfied,:  and  in  FjdrU  e$fe  15.  the  mceke  and  needy 
 fhall  have  enough.  And  Luke  1.  53.  Godfilleihthehun- 
 grie  with  good  things,  that  is,  they  fhall  be  fatisficd  and 
 
 Nnn  filled 
 
453  An  E  XT  OS  ITION  of  Chap.4, 
 
 filled  with  the  good  things  of  the  Gofpel.  And  thus 
 Wtfedomeinviteththefimple,  Toeate  of  her  bread,  and 
 drinks  of  her  wine,  Trov.  9.  5.  Thus  Jefus  teh  the  Jews 
 that  he  was  the  bread  of  life,  Joh.  6.  now  it  is  upon 
 Chrift,  and  on  the  fweet  promifes,  that  the  foule  is 
 nourilhed^  and  it  is  the  believer  only  can  feed  upon 
 this  fpirituall  food,  judging  and  difcerning  it  aright. 
 So  much  for  the  commendation  of  the  Churches  teeth. 
 It  followeth. 
 
 VERS.  3. 
 
 ihy  teeth  are  like  a  thredoffcarlet,  and  thy  fpeech  if  come- 
 ly, thy  Temples  laretirke  a  piece  of  pomegranate  Ttithin 
 thy locks. 
 
 ■ 
 
 UNto  the  three  former,  now  other  two  particu- 
 lars of  praife  doe  follow  in  this  third  verfe,  viz,. 
 the  lips,  and  theTemplesi    Touching  the  firft  he  iaith. 
 
 ihy  Ups  are  like  athrcdof  fcarlet,  and  thy  fpeech  is 
 comely. 
 
 The  inftrumentsof  fpeech,  and  the  chiefeft  grace 
 of  the  countenance  are  the  lips,  and  therefore  the 
 fpeech  is  commended  by  the  inftruments  thereof, 
 which  are  the  lips. 
 
 ihy  Ups  are  lik$  a  thred  of  Scarlet,  ckc. 
 
 Here  are  two  things  commended  in  the  lips. 
 Firft,  They *re  fmalh,  in  as  much  as  they  are  refem- 
 bled  by  a  thred  or  line. 
 
 Secondly^ 
 
Verf«4-  Solomons  Song.  459 
 
 Secondly,  They  be  red  of  colour,  and  therefore  he 
 mentionetli  Scarlet :  a  red  colour  of  a  double  die. 
 
 Now  if  a  Virgine  be  never  fo  beautiful],  if  her 
 fpeech  be  rude  and  unpleafant,  it  difgraceth  all,  there- 
 fcreheaddeth. 
 
 7 hy  fpeech  is  comely. 
 
 Comely,  gracious^  and  to  be  defired.  The  Hebrew  Na-  -p^ 
 va,  {\ge\\f\etk  comely,  beatifull,  amiably  and  to  bed  fired.  Cupivit, 
 The  Greeke  tranflateth  it  goodly,  f aire, beauUfuU.  This  jgj™» 
 comelineffe  of  the  Spoufe  is  in  her  fight,  countenance  and  in  tfpb.' 
 
 Now  by  the  lips  of  the  Church  are  commended  heriitt&  per 
 prayers  and  praifes,  herdoftrines  and  thankfgivings9m^#^ 
 which  are  all  uttered  with  her  lips.  The  Spoufe  ut-^^f 
 tereth  thefe  not  with  fwelling  words  of  vanitie5  Gfvemcrvfito. 
 taught  by  humane  wifedome,  but  by  the  Spirit  of  the 
 Lord,  which  poureth  grace  and  utterance  into  the 
 foule.  Now  in  that  the  Church  is  commended  for  her 
 fpeech,  and  that  from  the  beauty  of  her  lips. 
 Hence  Obferve. 
 
 7  hat  the  fpirjtuall prayers  and  praifes  of  the  church  are    . 
 gracious  and  comely . 
 
 Hence  it  is^that  the  very  lips  that  are  but  the  inftru- 
 ments  of  her  fpeech,  are  commended  for  their  beau- 
 tie.  The  fpeech  of  man  declareth  what  is  in  the  heart, 
 for  Chrift  faith50#*  of  the  abundance  of  the  heart  the  month 
 fpeaketh.  And  a  good  man  out  of  the  good  treafnre  of  his 
 heart  br  in  get  h  forth  good  things,  and  an  evill  man  out  of 
 the  evill  tre  afire  of  his  hearty  bringeth  forth  evil  I  things.  By 
 nature,  theFe  is  nothing  in  mans  heart,  but  that  which 
 is  corrupt  and  abhominable,  andfo  in  all  men,  as  the 
 the  Apoftle  faith,  ihepoyfonofAfpes  is  under  their  lips, 
 
 Nnn  2  Kor 
 
460  An  EXPOSITION  of         Chap.  4 
 
 ftom.  3.  But  by  the  operation  of  the  holy  Spirit,  the 
 hearts  of  the  Saints  are  filled  with  faith  and  love,  and 
 then  the  fpeech  is  gracious.  Such  fpeech  as  procee- 
 ded from  a  heart  fpiritualized,winneth  love  and  like- 
 ing.  It  was  faid  of  Chrift,  that  he  was  fairer  then  the 
 Children  of  Adam ^  Grace  was  pcwrcd  out  of  his  lips0  Pfal. 
 45.  Andthe  Apoftleprayeth,  that  a  dcore  of  utterance 
 may  be  opmedunto  him.  Let  a  man  be  never  fo  learned 
 ifthedoore  of  utterance  be  (but  up,  his  fpeech  (hall 
 profit  little.  It  was  falfly  obje&ed  againft  ?au\  as  a  re- 
 proach unto  him,  that  he  was  rude  in  [peaking^  2  Cor.  11. 
 6.  The  truth  is,  he  wilingly  avoided  that  painted 
 kihde  of  eloquence,  which  carnall  men,  and  fuch  as 
 have  itching  eares,  doe  commonly  delight  in,  but  he 
 wanted  no  lunde  of  utterance  which  was  fit  for  the 
 preaching  of  theGofpell,  to  wit,  the  plaine  evidence 
 and  demonftration  of  the  Spirit. 
 
 So  much  for  thepraife  of  the  Churches  fpeech,  ftt 
 forth  by  the  beauty  of  her  lips.  The  next  particular 
 followeth.    ; 
 
 ihy  Temples  are  hk$  a  piece  of  pomgranaie  within 
 thy  locks. 
 
 He  defcribeth  another  part  of  th£  countenance  or 
 face,  viz.  the  temples  of  the  head.fpeaking  alfo  of 
 them  according  to  the  cuftome  then  ufed,  women  fuf- 
 fering  their  haire  to  hang  about  their  temples,  becaufe 
 it's  faid,  within  thy  locks. 
 
 By  Temples  are  meant,  each  of  the  temples  of  the 
 head,  and  hereby  may  be  meant  the  cheekes  alfo, 
 which  are  joynjed  to  the  temples  :  Now  by  the  tem- 
 ples or  cheekes,  is  commended  the  beauty  and  mode- 
 fty.of  the  Church, 
 
 The. 
 
Verf.  3.  Solomons  Song.  461 
 
 The  Powgranate  was  of  ufe  in  the  old  Tabernacle 
 and  Temple  :  Aarons  Coat  was  hanged  with  Tomegra- 
 nates  and  bels  :  Bels  for  the  found  of  do&rine  and 
 prayer,  and  pomegranatefor  retraining  and  healing 
 the  diftempers,  and  difeafes  of  the  people.     The 
 Pomgranatewhenit  is  broken  in  pieces  hath  many' 
 graines  and  kernels  in  it,  and  alfo  much  juyce,  where- 
 by it  is  medicinable.  Thefe  are  commended  for  re- 
 prefiing  the  heat  of  the  choler,  and  the  malignity  of 
 fever?,&  alfo  for  comforting  and  ftrengthning  the  fto- 
 mack  and  bowels,  keeping  from  fainting  and  thelike. 
 Now  fome  do  apply  this  to  the  Paftors  of  the  Church, 
 and  the  fimilitude  of  the  Tomgranale,  to  denote  the 
 fruit  and  benefit  that  commeth  by  facb.     But  I  ra- 
 ther take  it  to  be  meant  of  the  fpirituall  beautie  of 
 the  Church  ;  for,  thtPomgranate  being  broken  or  cut, 
 is  of  a  glorious  or  ruddie  colour,  like  unto  Rofes  :  So 
 that  the  temples  or  cheekes  of  the  Spoufe  is  commen- 
 ded for  beautie,  that  together  with  faire  and  white, 
 there  is  a  mixture  of  red, 
 Hence  Oblervc. 
 That  the  Spoufe  of  Chr/Jl  is  very  beaut  if  ill  and  glo- 
 rious 
 
 The  chiefeft  grace  of  the  countenance  lying  in  the 
 Temples,  they  are  fet  forth  by  a  comparifon  taken 
 from  the  Pomegranate,  and  alfo  her  temples  fhine 
 forth  at  her  locks,  beyond  her  hahe,  that  fo  the  beau- 
 tieofthe  Spoufe  is  fonaturall  unto  her,  ihatitneed- 
 eth  not  vaine  and  wanton  adorning  :  1  doe  not  meane 
 that  her  beautie  is  a  naturall  beautie,  yet  though  it  be 
 fupernatural  it  ismadeconnaturall unto  her  :  fo  that 
 the  Spoufe  need  not  feeke  after  worldly  glorie  to 
 beautifie  her  fpirituall  beautie  withall,  for  her  glorie 
 
 far  re 
 
462  An  E X  P  0  S  IT  I  0  N  of         Chap.  4/ 
 
 farr  furpaffeth  all  the  glorie  of  the  world  5  the  glorie 
 of  the  world  is  but  an  outfide,  painted  excellency, 
 there  is  no  fubftantiall  glorie  in  it  3  but  the  glorie  and 
 excellencieoftheSpoufe,  is  a  reall  and  divine  excel- 
 lence andbeautie.  The  Spoufe  is  beautifull  in  refpeft 
 of  her  fpirituall  graces  received  from  Chrift.  A  defor- 
 med perfonD  ofameane  complexion  and  conftitutioia, 
 yet  notwithftanding  when  he  (hall  fhew  himfelfe  to 
 be  of  a  lovely;,  gracious,  and  fweet  difpofition,  this 
 breeds  love  and  likeing  towards  fuch  a  one3  though 
 wee  fee  nothing  in  the  outward  man  to  belovely  :  fo 
 though  the  Saints  are  cloathed  with  no  outward  beau- 
 tie.,  yet  in  refpeft  of  that  fpirituall  wifedome,  good- 
 neue9and  love  that  is  in  them,  they  are  very  excellent 
 and  defireable. 
 
 So  much  for  the  commendation  of  the  firft  par- 
 ticular. 
 
 The  fixth  followeth. 
 
 VERS.  4. 
 
 ihy  neckjs  like  to  the  Tower  ofDavid^  bnildcd  for  an  ar- 
 mcurie^  whereon  there  hang  a  thonfand  bucklers^  all 
 Jhidds  of  mighty  men. 
 
 THea^thefia/Vjthe  teethjthelips^nd  temples  have 
 been  fpoken  of.  Now  followeth  a  fixth  particu- 
 larto  beconfideredin  this  verfe3  andthat  is  theChur- 
 chesneck,  and  this  is  done  by  a  comparifonDtoa,?cer- 
 taine  Tower  of  King  Davids^  ordained  for  amarriall 
 purpofe. 
 
 The 
 
Verf.4-  Solomons  Song.  463 
 
 "  TheneckoftheSpoufe  is  fet  forth  by  an  excellent 
 comparifon,  to  wit.  from  DavidsTomr,  Jhj  nechjs  Uk* 
 the  lower  of  David,  &c. 
 The  excellencieof  this  Tower  is  fet  forth, 
 Firft,  For  its  defence,  buildedfor  defence,  or  for  ar- 
 mor ie.  '       I 
 Secondly,  In  that  it  was  a  treafure^or  houfeof  ftore 
 foramuriitions  in  that  it  is  faid,  If  hereon  there  hang  a 
 thoufand bucklers,  allfoidds  of  mighty  men. 
 
 lb)  ncckjs  like  the  Tower  of  David,  &c* 
 
 It  is  the  neck  that  joyneth  the  head  and  thebody 
 together;  fo  faith  joyneth  Chrift  and  his  Members  in- 
 to one,  whereby  the  Members  become  ftrong  and  vali- 
 ant, and  therefore  fitly  compared  to  the  Tower  of 
 Dav/d^  which  he  built  at  the  end  of  his  owne  houfe 
 upon  Mount  Zion  for  a  defence,  of  which  wee  reade 
 fomewhat,  mNeh.%.  19.  25.  And  wee  reade  of  Da- 
 vids taking  of  the  ftrong  hold  of  Ztov,  in  7  Sam.  5.  7. 
 and  he  built  a  Fort  upon  it  verfe  9.  ^ 
 
 By  the  neck  fome  und.r /bind  the  Paftors   df  the  C4hu*r$c 1 
 Church,  as  before.  But  rather  wee  may  underftandit  ihf^qiixi 
 oftheftrengthofthe  Church, being  joyned  to  Chrift '<Sm(^m 
 by  faith,  as  the  body  is  joyned  to  t  he  head  by  the  neck,  prfnimr. 
 for  the  neck  it  is  named  in  Hebrew,  IjaHVaarofJir.njth  mQ^j]* 
 andftrmenefe :  and  the  Tower  is  here  named  Migdall,  «,  vel  :fi- 
 which  fignifies  a  building  great  and  high,  as  appeares  **$&** 
 J/i.  2.15.  The  fame  word  is  ufed  for  a  Pulpit,  or  Tow-  rwm?* 
 er  of  wood,  whereon  the  Scribe  ftood,  Neb.  8.  4..  This  rM&tiudme 
 denotes  themagnanimitie,  and  courage  of  the  Spoufe,  ^  c****6m. 
 whilft  (he being  by  faith  united  unto  Chrifther  head,  " 
 fhe  is  now  able  to  encounter  with  all  her  fpirituall  ad- 
 verfaries,  by  the  ftrength  (he  receiveth  from  her  belo- 
 ved, Hence 
 
464  An  EXPOSITION  of        Chap.  4 
 
 Hence  Obferve. 
 7 hat  the  Spoufe  being  joyned  by  faith  unto  her  head  Chrift, 
 becomes  magnanimous  and  vdiant0  to  encounter  with  all  her 
 fpiritual  enemies. 
 
 The  neck  of  the  Spoufeis  like  the  Tower  of  David  for 
 ftrengthandfirmeneffe:,  it  is  alro  like  the  neck  of  the 
 horfe cloathed  with  1 hunker,  as  Job  fpeakes  of,  Job.  39. 
 19.  The  Apoftle  tels,  that  the  weapons  of  (the  Chur- 
 ches) war  fare, are  not  carnal, but  mighty-  through  God,forthe 
 pullmg  downe  offirong  holds,  &c  that  is5  the  meanes, 
 by  which  fhe  fights  againft  finne,  are  not  carnall,  fuch 
 as  natural  men  have  recourfe  unto,  and  gain  authority 
 withall,  and  do  great  things,  as  namely,  riches,  friends., 
 honour,  eloquence,  or  the  like  3  but  on  thecontrary^ 
 povertie,  weaknefte,  infamie?  rudeneffe,  and  plain- 
 neffe  of  fpeech^  and  foolilhneflejn  the  worlds  account: 
 Thefe  weapons  aremade  mighty  through  Godspow- 
 er,whoby  infamieconfoundeth  honour:,  and  by  weak-  . 
 neffeconfoundeth  power,  and  confounds  wifedome, 
 by  that  the  world  accounts  folly.  In  the  originallit 
 js  MP*™  70  ©i?,  the  great  warrier,  the  Lord  ot  Bofts, 
 that  manageth  this  warre  for  the  Church.  The  Apoftle 
 in  another  place  tels  ue,  that  wee  are  more  then  Con- 
 querours, through  him  thatloveth  us:>  that  is, through 
 Chrift,  the  Captaineof  the  Lords  hoaft  :  the  neck  of 
 the  Spoufe  being  thus  defcribed  :  itfolloweth  the  end 
 and  ufe  of  this  Tower,  and  that  is  double. 
 Firft,  For  defence. 
 Secondly,    For  hanging  therein  fhields  and  targets. 
 
 luildedfor  an  armory,  whereon  there  hang  a  thoufand 
 bucklers,  all  JJjields  of  mighty  men. 
 
 Bnilded  for  an  armorie,  or  defence.  The  Hebrew  word 
 
 Tulpijoth 
 
:Verf.4-  Solomons  Song.  46 5 
 
 Talpjoth,  is  turned  by  fome  for  defence,  of  fome  ot  her* 
 for  an  Armory  :  of  fome  others  for  teaching  or  inftru . 
 ftions,  namely  of  paflengers.  The  difference  arifeth 
 from  the  Hebrew  word,  it  being  of  rare  ufe5  and  I 
 think  not  to  be  found  in  any  other  place  of  Scripture. 
 But  it  feemeth  to  be  derived  oi'lhalah,  to  hang,  and/v- 
 joth,  two  edged  Swords.  So  we  may  conclude  it  to 
 be  a  place  where  they  did  hang -fwords,  and  other 
 weapons  of  warre,  even  all  inftruments  tooffendthe 
 enemy,  and  defend  thcmfelvcs.     It  folio weth. 
 
 ,.  Whereon  There  hang  a  theujand  Iiicklers. 
 
 U  hereon  they  hang,  61  are  hanged,  a  thonfand  Buckler*  :  Wf 
 a  certaine  number  is  put  for^n  uncertaine,  as  we  find  *me  J 
 often  in  Scripture. 
 
 The  Hebrew  word  Hammagen^  fignifies  prote&ion% 
 or  defence.  Thus  by  the  Tower  of  David  is  the  excel- 
 lency of  the  Church  fet  forth,  it  being  marvailoufly 
 well  armed  with  armour  and  munition  5  yea,  with 
 armour  that  is  pollifhed  and  prepared  for  molt  necef- 
 fary  ufes :  the  hanging  up  of  thefe  Bucklers  arid 
 Shields,  was  a  figneof'viftory  and  glory,  as  appears, 
 Ezek.  27.  11.  Thefe  inftruments  of  war  are  farther 
 commended  in  that  it  is  added, 
 
 All  (hields  of  mighty  men. 
 
 The  praife%oi  thefe  (hields  is.  that  they  are  meet 
 for  mighty  and  noble  men.,  they  are  fogood  and  ex- 
 cellent 5  they  are  nobafe  things,  norfuchas  belong     oSfc* 
 to  meane  men,  but  unto  Nobles,  and  Captaines  of  Ar-  f?m™n'*! 
 mtes, and  the  like.     The  Hebrew  word  shiltei,  Tran-  e^n°habti;. 
 dated  Shie!ds,hath  the  fignification  of  power 3  or  domi-    &\StD 
 ision,  as  being  ufed  of  great  and  mighty  men.     It  alfo  f™^'1 
 
 Ooo  fignifies  tanfrbtui. 
 
±66  ^EXPOSITION  of       Chap,4  , 
 
 1—     i_ 
 
 fignifies  a  Fvuler,  fuch a  oneas  hath  pdwer  in  his  owne 
 hand. 
 
 Of  mighty  men)  orafjnwg,  valiant  men.  The  He- 
 brew word  (jibbor^  fignifies  a  Champion^  a  mighty  ntan^ 
 or.  man  of  valour^  and  ftrcngth,  and  of  fuperiorlty, 
 thefe  mighty  men  have  reference  to  Davids  worthies 
 who  (rood  faithfully  with  him,  and  did  many  heroi- 
 cs!] a&ions,  as  appears,  iChron.  n.  10.  Nowinthat 
 D.iz'ich  tower  was  thus  furniihed  with  all  convenient 
 weapons  ofwar3  both  to  offend  the  enemy,  andalfo 
 for  defence  of  thofe  with  pavid^  this  did  prefigure  the 
 mighty  men  of  God,  which  by  the  fhield  of  faith  (hall 
 be  able  to  doe  great  things :  for  which  purpofe  they 
 have  given  them  fhields  and  bucklers  to  defend  them* 
 iclves.  In  the  former  part  of  the  Verfe,  theftrength 
 au^iviftory  of  the  Spoufewas  fet  forth  by  her  Neck, 
 being  compared  to  Davids  'loivcr,  now  here  are  her 
 weapons  defcribed  by  which  fhee  iliall  overcome. 
 Hence  Obferve, 
 
 7/vf  the  Spanfe  is  fnrrtijhcd  with  all  fpiritnall  weapons 
 to  with  ft  and  her  enemies^  and  defnd  her  f:\fefrom  wrong. 
 The  bpoufe  hath  fuchfpirituall  weapons,  as  fhee  is 
 able  to  defend  her  felfe,  and  difcomtit  all  her  enemie?, 
 a? appears, Fp/K^c.  n.  17.  wherethe  Apoftle  exhor- 
 teth  to  put  on  the  whole  armour  ofCod^  that  is,  to  be  ar- 
 med with  all  fpirituall  graces,  andgiveth  a  reafon  of 
 his  exhortation,  lhatjee  may  be  able  to  fiandagamfl  the 
 rc'i  les  oft  he  VcvjIJ^  Sec.  that  iSg  that  you  may  keep  your 
 ftation,  not  being  put  to  flight,  but  to  overcome  and 
 get  viftories  over  enemies,  namely3  to  overcome  the 
 Devillin  all  hisaflaults,and  to  wreltleagainft  princi- 
 palities, rulers  of  darknefle,  and  fpiriuiall  wickednef- 
 fes,e>v.  And  that  they  might  be  ready  for  this  great 
 
 encounter 
 
VerC^5-  S  L  o  M  o  NT  S  Song,  ^f 
 
 encounter,  they  were  to  have  their  loins  &rt  about  with 
 trnth^\t\\Qhn{i\s\\o\^i\\tway  and  truth,  John  14.  6. 
 Having  on  the  Erejl-plate  of  right eoufneffe,  to  keep  the 
 heart  and  Conference  whole.    And  their  feet  fhod  with 
 the  preparation  of  the  Gofpeti%  being  ready  prepared  to 
 profeffethe  truth  of  the  glorious  Gcfpell  of  Chrift, 
 to  take  hold  of  the  Jfjield  of  faith,  by  confidence  in  the 
 powerandgoodnefleofGodin  Chrifh,  to  take  the  hel- 
 met of falvation,  towit,  the  hope  of  the  mercy  and  re- 
 demption purchafed  by  Chrift :  and  laftly,  the  fword 
 ofthefpirit,  which  will  cutoff  all  the  temptations  of 
 Satan,  andlufts  of  the  flefh.    And  thus  the  faithfull 
 foul  is  furnifhed  with  the  com  pleat  armour  of  God, 
 whereby  it  is  made  victorious.     So  much  for  the 
 commendations  of  the  Churches  Neck,  being  compa- 
 red to  the  Tower  of  David,  Sec.  it  being  the  (ixth  par- 
 ticular.    1  he  feveanth  and  laft  particular  here  com- 
 mended in  the  Spoufe  is  as  followeth. 
 
 VERS.  5. 
 
 Thy  two  Breafls  are  like  two  young  Roes  that  are  twins, 
 which  feed  among  the  Lilies. 
 
 HEre  the  Breafts  of  the  Chu  rch  a  re  in  troduced. 
 1.  As  beautifull  and  comely,  in. that  they  are 
 likened  to  young  Roes  that  are  twins,  to  young  Roes  for 
 pleafantneffeand  fmallnefle,  and  toTwins  for  equali- 
 zing, for  in  thefe  things  lies  the  beauty  of  the  breaft. 
 The  beauty  of  the  Church  is  elfwhere  fet  fortfi  by  her 
 breaft?,  when  it  is  faid,  Thou  art  come  to  excellent  orna- 
 ments jhy  Breafts  arefa(1)ioned,  fkc.  Ezek*  1 6.  7. 
 
 O  00  2  2. The 
 
468  An  EX?  os  IT  io  N  of        Chap.  4 
 
 7.  The  Breafts  of  the  Spoufe  arefet  forth  to  be  ve- 
 ry ufefull,  in  that  it  is  faid,  which  feed  among  Ulits. 
 Lilies  profper  beft  in  low  and  fruitfull  places,  fo  they 
 that  feed  among  lilies  are  in  good  pafture,  and  there- 
 fore are  full  of  milke :  fo  then  the  Breafts  of  the 
 Church  being  full  of  milke  and  wholfome  nourifti- 
 mentD  her  members  may  fuch^and  be  fatkfied  with  the 
 breafu  of  her  confolations.^  as  the  Prophet  fpeaks,  ifa, 
 66.ii. 
 
 Hence  Obferve, 
 
 That  the  Spoufe  of  Ghrifl  doth  feed  her  members  with 
 fweet  and  wholefome  food..  Hence  it  is  faid  in  Cant.  j. 
 13  thatthelipsof  Chrift,  are //^e/z/ze/,  dropping  fweet 
 fmelling  myrrhe.  Such  are  all  the  do&rines  of  Chrift, 
 -  difpenfed  by  the  Spoufe  unto  her  members/  (he  gU 
 veth  them  tofack  of  the Jincere  mil^e  of  the  word,  1  Pet. 
 2.2.  The  Spoufe  will  not  feed  her  Children  with  hu- 
 mane traditions,  and  inventions  of  men,  but  with 
 pure3  divine  truths,  fuch  as  (he  hath  received  from 
 Chrift  her  head.  In  the  Tabernacle  was  always  the 
 Candle  burning,  the.  Table  of  perfume  fen  ting,  and 
 the  Shew-bread  (landing  before  the  Prieft,  to  inti- 
 mate, that  in  the  Church,  which  is  Gods  houfeD(hould 
 al  waves  be  the  light  of  Chrift  and  his  truth,  and  the 
 bread  of  life  difpenfed  unto  the  Saints.  So  much  of 
 the  particulars^  whereby  Chrift  hath  made  good  his 
 former  praife,  delivered!  in  that  general!,  Behold  thon 
 artfaire. 
 
 It  folio  wet  h. 
 
 VERS. 
 
Verf.  6.  Solomons  Song.  469 
 
 VERS.   6. 
 
 Vntill  the  day  breaks,  «*d  the  fludoxos  fee  away,  7  will 
 get  me  to  the  mountains  ofmyrrhe,  and  to  the  hill 
 effrankjncenfe. 
 
 CHrift  having  in  the  former  five  verfe?:  fet  out  the 
 praifeoftheSpoufe. 
 Frift,  In  that  generall  fpeech,  %kbu  agftire     And 
 Secondly,  In  particular  proofes  drawne  from  the 
 parts  and  effeds  of  her  nature  /  he  now  commeth  to 
 give  an  anfvver  to  a  former  requeft,  which  fhe  had 
 madebeforeincbap.  2.  17.  There  (he  defiredhimto 
 draw  neere  unto  her,  and  let  her  enjoy  communion 
 with  him  3  though  it  were  a  time  of  darknefle  and 
 fhadows  :  here  he  anfweretb,  Vntill  the  day  breakf^&c. 
 Imllgoe  into  the  mount  aim  of  myrrhe,  &c. 
 In  which  anfwcrObferve. 
 
 Firft,  Thetimefpecified,  Vntill  the  day  breakc,  &c. 
 Secondly,  The  place  of  Chrifts  appearing 3  /  mill 
 get  me  to  the  mountains  of  myrrh  e,  &c. 
 
 Vntill  the  day  breake,  and fiadows flee  away. 
 
 By  the  dawning  of  the  day,  is  meant  the  breaking 
 forth  of  light  and  glorie,  when  Chrift  fhall  glorioufly 
 difcoverhimfelfetobethe  Sonne  of  righteoufnefle  in 
 hisbrightntfle. 
 
 By  the  fhadows.,  as  it  refpe&s  the  Jewifh  Churchy 
 are  meant  all  the  fhadows  of  Mofaicall  ceremonies  and 
 types ;  but  as  it  refpefts  the  Church  in  generally  it  is 
 meant  of  all  ignorances,infirmities,and  troubles  what- 
 foever.   For  the  words  fee  them  expounded  at  large 
 
 before 
 
472  An  EX?  0  S  IT  ION  of      •Chap*4> 
 
 in  the  Wildernefle,  which  was  made  by  the  dire&ion 
 of  God  given  to  Mofes.  This  was  a  type. 
 
 Firft  of  Chrift,  who  isfaid  to  pitch  his  Tabernacle 
 among  us,  Joh.  i.  14. 
 
 And  Secondly,  The  Church  is  called  the  Taberna- 
 cle of  God,  Revel.  21.  3.  The  Lord  went  out  of  his 
 Tabernacle  into  the  Temple,  which  was  built  accor- 
 ding to  the  direftion  of  God  given  to  Solomon.    This 
 was  a  type  of  Chrifts  body,  as  appeares  by  his  owne 
 words3  defiroy  this  Temple /^ac.  and  alfo  the  Church  is 
 called  'The  Temple  of  the  Lord,  .Ephef.  3.  2 1.   After  thfs 
 the  Lord  appeared  in  the  miniftrie  of  John  Baptift, 
 who  was  Chrifts  fore  runner  to  prepare  the  way,  he 
 came  baptifing  with  water,  which  baptifme had  aneer 
 refemblance  to  the  legall  wafhings  under  his  Law. 
 But  after  all  this  God  appeares  in  his  Sonne,  in  whom 
 all  fulneffe  was,  as  appeares,  Col.  2.  9.   Chrift  was 
 full  of  the  divine  annointings  of  the  Father.  Now 
 when  Chrift  was  togoeoutof  the  world,  he  makes  a 
 fupply  of  his  corporall  abfence,  by  returne  of  his 
 Spirit,  and  therefore  he  faith,  J  mil  not  leave  you  comfort- 
 leffe,  I  wil  come  to  you.  When  the  world  feet  h  me  not,  yet  ye 
 feeme.  This  noteth  the  prefenceofChrift  by  his  Spirit 
 with  his  Church  :  but  there  is  more  then  a  pretence, 
 there  is  an  inhabitation.  At  that  time  yon  full  knovo, 
 that  I  am  in  the  Fat her ,  and  you  in  me,  and  I  in  you,  Joh.  1 4. 
 18.  20.  This  is  the  moft  glorious  manifeftation  of 
 Chrift,  namely,  in  the  fpirituall  difcoveries  of  himfelfe 
 unto  his  Saints.  I  intend  not  to  enlarge  on  thefe  things 
 ;    but  proceed  to  the  next  words. 
 
 VERS, 
 
VerL'y.  Solomons^.  473 
 
 VERS.  7. 
 7hiu  art  all  faire  my  love,  there  is  ttofpot  in  thee.  ^  S&* . 
 
 ]N  thefe  words  wee  have  another  commendation  of 
 the  Churches  beautie.-  fo  that  though  Chrift  did 
 not  name  all  particular  parts  of  his  Spoufe,  to  give 
 them  their  feverall  commendation,  as  he  did  in  divers, 
 yet  he  afcribeth  a  full  perfection  of  beautie  unto  them  , 
 all,  when  he  faith,  'ihonart  all f aire,  &c. 
 The  beautie  of  the  Church  is  defcribed. 
 Firft,  Bytheadjunft^thatkis,  whole  and  petfefr, 
 Thou  art  ail  faire  my  love. 
 
 Secondly  \  By  the  contrarie  :  there  is  no  fpot  in 
 thee. 
 
 Thou  art  all  faire,  &v9 
 
 TheSpoufe  was  called  faire,  before  in  chap,  i;  r$j 
 and  in  chap.  4.  1.  That  which  is  added  here  isthat 
 Chrift  faith,  (he  is  all  faire,  that  is,  her  beautie  is  per- 
 fect, and  com  pleat.  And  it  alfo  fignifies  fhe  is  faire  irf 
 every  part.  Chrift  commended  her  in  feverall  Mem- 
 bers, arid  thereforeinftead  of  naming  the  reft,  hefums 
 up  all  in  one  word  faying,  'lhou  art  all  furc\  &C;  And 
 headdetho 
 
 There  is  tfofpvtw  thee 
 
 Lj      t. 
 
 The  word  tranflated  -fpst,  \smu?Lfroxn  whence  the 
 Creek  e  w*8f3  which  fignificth^oy  Dlemifh  in" thebo- 
 di^  as blinde, lame,  or  dfefort!ned?inr  r.ny  limb-br  parr, 
 Uvit.  21.  17.  18.  And  itisap^lyedtofhebleiiitfhes 
 of  the  foule, namely.,  thofe  vices  arid  (inn'e?;  that  Ch ml 
 
 Ppp  ir 
 
474 
 
 An  E'  XT  OS  11 10  N  of  Chap,4 
 
 is  faid  to  purge  his  people  from,as  in  Revel,  i.  1 5.  He 
 hath  loved  us  and  waflxdus from  our  fins  in  his  owne  blood. 
 C  hrift  himfelfe  is  called  the  Lamb,  1  Pet.  1 . 1 9.  that  is, 
 withoutfpvtk  The  word  properly  fignifies  one  without 
 fault  oibkmifaTh is  commendation.  Chrift  gives  the 
 Church  {he  is  not  culpable  or  blame  worthy  fuch  is 
 that  perfeft  bcautie,  that  Chrift  doth  cloath  his  Spoufe 
 withall,  that  he  fees  no  deformitieat  all  in  her. 
 Hence  Qbferve* 
 
 1  hat  Chrift  doth  cloathhk  Spoufe  with  perfeU  beautie. 
 
 The  Church  is  made  beautifullwith  the  cloathings 
 
 of  Gods  owne  righteoufnefTe,  and  that  muft  needs  be 
 
 compleat  beautie:    Hence  it  is,  that  thofe  thatftand 
 
 with/the  Lamb  on  Mount  lion,  are  faid  to  be  without 
 
 blemifh  before  the  ThroneofGod,   Revel.   14.  1.  5. 
 
 And  thus  the  Apoftle  faith,  that  chrifi  gave  himfelfe 
 
 fir  hit  Church,  that  he  might  fanSi fie  its  and  cleanfe  it  by 
 
 wafting  of  water  through  the  word:  that  he  might  make  it 
 
 tmio  h/mfilfe  a  glorious  Churchy  not  having  fpot  or  wrinkle ^ 
 
 erany\uchthwg\  butthatitfjouldbeholie  without  blame* 
 
 Epkf*  5.  25,26.  By  thefe  fpo-ts  here  mentioned,  wee 
 
 may  umderftand  them  of  any  finfull  worke,  or  greater 
 
 fortoffinBes,  and  by  wrinkle,  lefler  finnes,  and  thofe 
 
 infirmitie,  which  are  fome  bleinifo  to  our  fpirituall 
 
 beautie  :  Sojthat  Chrift  cleanfeth  his  people  from  all 
 
 finne,     according   as  it    is  faid,  in    1    John  1.  7. 
 
 Thus  Chrift  is  faid  to  have  reconciled  his  people  unto 
 
 Cod,  through  faith,  in  the  bodie  ofhisflefh,  that  he 
 
 might  prefent  them  holie0  and  without  blemifh  and  nnrepre- 
 
 vableinhis fight ,CoL  1  21,22.  But  here  it  will  bef;id3 
 
 how  agreeth  this  with  her  dwne  fpeech  in  the  firft 
 
 Chapter,  where  (he  faith,  I  am  black,  &c.  apd  that 
 
 jfje  was  fun  burnt?   And  bow  doth  it  agree  with  all 
 
 thofe 
 
Verl,8 .  Solomons  Song.  475 
 
 thofe  places  of  Scripture,  which  teftifie  fo  plainly,  that 
 all  the  Saints  wbilethey  live  here,  be  full  offpots  and 
 deformities?  Theanfweris,  That  the  Spoufe  is  not 
 to  be  considered,  as  (he  is  in  her  felfe,  after  the  flefb, 
 and  corrupted  nature :  but  as  (he  ftands  perfeftly  jufti- 
 fied  inher  headChrift  :  So  that  though  the  Spoufe 
 be  not  freed  from  perfonallimperfeftion,  arifing  from 
 theflefh}  yet  as  (he  ftands  cloathed  with  the  righte- 
 oufneffe  of  God,  made  out  to  her  through  Chrift  3  fo 
 (he  is  perfedlly  righteous  and  holy,  and  without  fpot 
 or  wrinkle  in  Chrifts  fight. 
 
 Vfi  R  S.  8,9310,11,  12,13,14 
 
 Come  with  me  from  Lebanon  (my  Spoufe)  with  me  from  Le* 
 ban  on:  looks  from  the  top  of  tAmana^frem  the  top  of 
 shever,  and  Hermon,from  the  Lions  dens, from  the  monn+ 
 tains  of  the  Leopards. 
 
 Ihou  hafi  ravijhed  my  hearty  my  Sijkr>  my  Spmfe,  thou 
 hall ravished  toy  heart  b  with  otic  of  thine  eyes,  with  one 
 chaineof  thyneck^. 
 
 Howfaireis  thy  love,  my  Sifter,  my  Spoufe!  how  much  bet- 
 ter is  thy  love  then  wine  !  and  thefmell  of  thine  ointments 
 then  all  f pices  I 
 
 Thy  lips,  0  my  Spoufe,  it  op  as  the  honey- comb,  honey  and 
 milke  are  under  thy  tongue,  mid  the  fmel  of  thy  garments 
 is  like  the  fmel/ of  Lebanon. 
 
 AgardeninclofedismySijhr^  my  Spoufe:  a  fpringfhat nps 
 afountainefealedi 
 
 7hy  plants  are  an  Orchard  of  Pomegranates,  with  pie af ant 
 fruit s^  C*mphire,  with  Spikenard. 
 
 Ppp  2  Spify* 
 
47<? An  E  XT  0  S  IT  I  0  N  of     ~  Chap,4 
 
 Spikemrdand<Saffron,Caldmus^ndCynamdn  -with  all  the 
 Trees  of frankincenfe,  myrrhe,  and  aloes,  rvith  all  tie 
 chief e  Spices..  '  «"tae 
 
 X  LL  thefe  verfes  that  [have  reaa  unto  van   ,», 
 
 rW  words  of  Ghrift,  wherein  he  goel  onTn" C 
 mending  and  comforting  his  beloved  Sp'oufe  Thrift 
 having  m  the  former  verfes  of  the  Chapter  coirimen 
 dedhis  Spoufein  her  feverall  Members,  concTuX" 
 wKhagenerallpraife  of  her  perfed  beaut™  now  hf 
 calkth  her  to  a  higher  pitch  of  glorie  arid  dign-itie  in 
 this  eighth  verfe.  And  in  thefe  following  verfes 'he 
 tebres  how  deeply  he  (bands  affetfed  Wards  hfs 
 
 VERS;  8. 
 
 *' 
 
 'iwum'h  mfro/ff  Lebanon,  ny.spoufe  &r. 
 In  this  Verfe  Obferve. 
 
 Firfr  thefweetterme  of  relation,  given  bv  Thrift 
 unto  to  Church,  calling  her  by  the  naLe of SSf 
 
 Spcttje,  &c.  r   JWUJ 
 
 Secondly    his  gracious  invitation,  or  calling  ofher 
 nntohimfelfe.  g^ner 
 
 Krft,  He  cals  her  from  all  quarters  of  the  World  in 
 
 thefe  words,  Come  r^thm,  from  Lebanon,  froZ  2»an, 
 Shewr,  and  Hereon.  ^  WW) 
 
 Secondly    He  cals  her  from  danger,  from  the  com 
 panyof  w.ckedmen,  by  adding,  Jd  f>om  thclTo'f 
 lions,  and  the  bits  of  Leopards.  J 
 
 MySpoufe,  &C. 
 This  is  the  firft  time  that  Chriftcalteth  his  Thnrrh 
 by  the  name  0f  Spoufe,  which  yet  no^Sng 
 
 fundrie 
 
Verf. 8.  Solomons  Song.  47' 
 
 fundry  times  after  hegiveth  her  the  fame  title,  as  Verf. 
 9,  \o,  n5  12.  of  this  Chapter,  alfoChap.  5. 1.  The 
 Spoufe  or  Bride,  is  named  in  Hebrew  Callah,  ofCa/lal,  to 
 perte&,from  the  perfection  of  her  attire,  Ornaments, 
 andbeauty,  as  appears,  jfcr.  2.32.  Chiifi:  having  be- 
 fore  declared  his  Church  to  be  allfaire,  and  without 
 fpot,  having  walhed  her,  and  cleanfed  her,  and  pre- 
 fentcd  her  glorious  unto  himfelfe  :  now  he  calls  her 
 by  the  name  of  Spoufe. 
 Hence  Obferve, 
 That  the  Church  in  refpccJ  of  her  fpirituall  beauty,  is 
 made  the  Spoufe  efChnJt.  Shee  is  called  his  glorious 
 Spoufe,  Ephef.  5.  26.  And  the  Bride,  the  Lambsw/fey 
 who  is  prepared. as  a  Bride  adorned  for  her  husband,  Rev, 
 
 21.2.9. 
 Now  followeth  his  invitation. 
 
 Come  with  me  from  Lebanon,  Sec. 
 
 Thefe  words  import  not  onely  a  bare  invitation,  but 
 alfo  a  promife^we  may  vezdjhonfialt  come  with  me,S<c.  ^"^H 
 with  me,  towit,  myfdf.Chrifr  doth  allure  his  Spoufe  of 
 his'continual  prefence,  and  alfo  that  he  wil  wholly  gn- 
 therit,  that  none  of  his  that  come  unto  him,  fhalley- 
 ther  be  taken  out  of  his  hand,  orperifh,  &c  as  it  is  in 
 John  17.  12. 
 
 From  Lebanon.  He  meaneth  thereby  a  moft  plea- 
 fant  and  moft  fruitfull  place,  where  were  many  fweet 
 tall,~and  excellent  Cedar  Trees,  as  appears,  Son'g^.cj. 
 It  was  a  Mountaine  bordering  on  the  North  part  of 
 the  Land  of  Canaan,  poffefled  of  old  by  the  Hivitcs^ 
 which  are  faid  to  dwell  thereon,  judg.  3.  3.  This 
 Mountaine  in  camparifon  to  other  places  was  very 
 fruitfull,  was  called  aForreft  or  Wilderneite,  Jfi.  29.  j 
 
 17.    ' 
 
"'  478  An  E  x  p  °  s  I  T  I  0  N  of        Ckap.4, 
 
 i*j.  But  in  refpeft  of  the  jpodly  Cedars  that  grew 
 there.,  it  isufed  to  fignifie  glorious  things,  as  appears, 
 Chap.  ?.  g.&Dtut.  3. 25.  So  the  meaning  is  here,  that 
 noneofthefe  things  ftiould  hinder  the  Spoufe  from 
 comming  to  Chrift,  for  to  enjoy  communion  with 
 him. 
 
 Comewith  me^or^  Thou  fault  come  with  me  from  Leba- 
 ,  non.  Thefe  words  are  doubled^  both  for  the  vehe- 
 
 mencyofhimthatfpeaketh,  asalfofor  the  more  cer-. 
 tainty  of  the  thing  fpoken  :  fo  that  no  let  or  impedi- 
 ment whatfoever  (hould  hinder  the  Spoufe  from  the 
 enjoyment  of  Chrifts  continuall  prefencc  and  fweet 
 communion.    He  addethD 
 
 Looke  from  the  top  ofAmana,  from  the  top  of  Shenir^ 
 and  Hermon,  &c. 
 
 >*n#n  Look?  1  or  thou  fialt  hok§  :  front  the  top,  orb  from  the 
 WlD  head  of  Am  ana.  Some  thinke  this  to  be  a  Mountaine 
 in  that  patt  olCiltcia,  that  bordered  upon  the  Land  of 
 ifrael.  Some  of  the  Rabbins  hold  it  to  be  a  Moun- 
 taine  in  the  borders  of  Jury,  lying  on  the  North  fide 
 thereof.  But  it  is  moft  likely  to  be  meant  the  Moun- 
 taine oiSyriab  the  Valley  and  River  in  it  was  likewife 
 called  Amnnah^  and  Abanah^  in  2  Kings  5. 12.  Itfol- 
 loweth. 
 
 From  the  top  ofShenir  and  Hermon. 
 
 Both  thefe  feetheth  to  be  meant  of  one  Mountaine. 
 This  Hereon  was  a  goodly  Mountaine,  poflefled  of 
 Og  King  oiBaJhan,  from  whom  it  Was  taken  by  the  if- 
 raclites:  and  the  Amorites  called  it  Shenir,  the  Siddni- 
 ansp  shmon0  as  appears.  Dent.  3.  9.  Wherefore  |t  may 
 bethought  ftrangethat  Solomon  in  this  place  maketh 
 
 them 
 
Vctf.8.  Solomons  song.  479 
 
 tbemdiverfe.Forthe  clearing  whereof  this  would  be 
 obferv'd,  that  at  the  fed  one  and  the  felf-fame  thing 
 might  becal'd  by  many  names,  as  in  refpeft  of  diverfe 
 people  dwelling  nigh  unto  the  fame,  ;]and  the  feverall 
 proprieties  of  their  tongues  which  they  ufed:  and  yet 
 notwithftanding  in  proceffe  of  time,  and  multitudes 
 of  people  increafing,  fomeof  thofe  names  apply ed  to 
 the  whole,  might  be  attributed  to  fome  part  of  it.  By 
 this  the  Spirit  would  have  us  underftand,  that  Chrift 
 fhould  gather  his  people  from  all  the  Quarters  of  the 
 world,  and  they  (hould  behold  his  glory.  Now  he 
 telleth,  that  they  fhould  not  onely  be  gathered,  but 
 (hould  be  fafely  brought  home  to  Chrift  through  all 
 (Jangers,  as  appeares  in  the  next  words. 
 
 %4ndfrom  the  Lyons  Dens,  frdm  the  Mount  aims  of 
 the  Leopards. 
 
 Thefe  places  feeme,  as  moft  commonly  Moun-  - 
 tainesand  fuch  foiitaiy  places,  to  abound  with  wild 
 and  hurtfull  beafts,  by  which  is  denoted,  that  Ckrift 
 would  fet  his  Spoufe  free  from  dangers.  Thceffeft 
 of  the  words  may  import  thus  much,  that  Chriftpro- 
 miftthto  bring  his  Spoufe  out  of  Lebanon,  andtoef- 
 feft  thus  much  for  her,  that  from  the  top  ofmoft  high 
 Mountaines  fhee  fhould  behold  her  proud  enemies 
 fubje&ed  under  her  feet.  And  here  we  muft  confider 
 that  in  all  thefe  allufions  to  the  Land  of  promife,  it  is 
 taken  from  thofe  places  by  which  the  -ifraeiitss  firft 
 entered  into  the  fame,  and  from  whence  they  might 
 behold  that  goodly  Covntry.  Sh:mr  and  Hermm 
 were  high  Mountaines  oathe  farther  fide  of  Jar dam, 
 from  whence  they  might  behold  the  Land  of  promife, 
 Lebanon,  as  alfo  Jmanah,  as  it  fhould  fecme,  were  on 
 
 this 
 
480  An  E  X  F  0  S  IT  I  ON  of        Chap.  4 
 
 this  fide  'jord  w%  but  yet  in  the  borders  of  the  Landdf 
 Canaan  towards  the  Norths    Now  we  muft  under- 
 stand that  there  is  a  myfticall  Interpretation  ofthefe 
 words,  then  forafmuchas  in  all  this  Song  Lebanon'xs 
 taken  tor  a  place  of  pleafure  and  fruitfulneile  .•  and  on 
 the  other  fide  the  Amorites  and  other  enemies  dwek 
 in  Hermoh^nd  shenh  *  the  holy  Spirit  doth  hint  out 
 unto  us  under  thefe  fhadows,  t hat  as  from  Lebanon  and 
 other  Mountaines  Scituated  on  the  borders  of  the 
 Land  of  promife;,  they  dia'oehold   the  whole  Coun- 
 try, and  at  laft  came  into  the  promifed  Land;  So 
 when  they  come  unto  Chrifi:  theyfhould  have  a  glo- 
 rious view  of  the  divine  and  heavenly  myfteries  of 
 God  in  Chrift  5  horn  the  attainment  whereof,  nei- 
 ther the  pleafures  of  Lebanon^  nor  the  Dens  of  Lyons 
 and  wild  Eeaft^fhould  hinder  them,  but  inthemicift 
 of  dangers  and  fears,  they  fhould  have  free  accefle 
 thereunto.     The  words  being  thus  explained,  let  us 
 from  hence  Obferve. 
 
 Firft,  ihntChrifi  doth  gather  his  people  from  all  parts 
 of  the  Kvrld  to  behold  his  glory.     This  is  here  figured  out 
 unto  us,  that  as  the  Lord  did  promife  to  fhew  his 
 people  the  Land  of  Promife,  fo  he  would  draw  his 
 Spoufe  from  all  places  of  the  world  unto  himfelfe, 
 and  difcover  his  glory  unto  her.  However  the  Spoufe 
 maybe  fcattered  among  the  Nations  of  the  world,  yet 
 he  will  take  her  unto  himfelfe  5  for  he  will  gather  his 
 eleft  from  the  fowre  winds,  and  from  the  uttermofi: 
 parts  of  the  Earth.    Thus  the  Lord  promifeth  to  brine* 
 the  feed  of  his  Spoufe  from  the  Eaft,  and  gather  it  from 
 theireft:  And  he  mil  fay  to  the  North  give  -np   and  t&  the 
 Soui  h  kttp  not  l\ack  :  bring  my  Sonnesfromfarre,  .and  my 
 Daughters  from  the  end  of  the  Earth,  Ila.  43.  5,  6;   And  k 
 
VevLg.  Solomons^.  \j% 
 
 is  faid  in  if  a.  45.22,  Look?  fm^  *&  *ndbc  yce  faved  all 
 the  ends  of  the  Earth. 
 
 Secondly  Obferve, 
 7 hat  Chrift  doth  gather  his  Saints  to  himfelfe  inthe  mid- 
 deft  of  perfections  and  dangers.     And  therefore  k  is  he 
 iaith.  From  the  Dens  of  Lions  %  and  from  the  Monntaines 
 of  Leopards.     For  the  Spoufe  dwelleth  here  in  the 
 World  among cruell  and  favage  beaft*3  which  would 
 utterlydeftroy  her:  but  Chrift  preferveth  her  in  the 
 mid'ft  of  feares  and  dangers,  and  faith,  fiiee  {hall  come 
 with  him  from  among  them  that  would  devoure  her. 
 And  hence  it  is  fa  id.  The  Lord  drarvcth  hh  out  of  great 
 tribulation,  Rev.  7. 14.  When  the  Spoufe  is  in  great 
 danger  as  David,  when  he  faid, Myfoule  k  among  Lyons^ 
 Pfal.  57.4.  then  Chrift  delivers  her  from  the  peril! 
 (bee  is  under.     This  is  the  dignity  that  Chrift  brings 
 his  people  unto,  namely,  to  come  to  him,  to  behold 
 his  glory  from  all  parts  of  the  world,  and  to  be  fafe  in 
 their  paffage  unto  him.     It  followeth, 
 
 3 
 
 VERS.  9. 
 
 Thou  haft  ravifiedwy  heart  my  Sifter,  my  Spoufe,  thonhaft 
 ravifxd  my  heart  with  one  of  thine  eyes,  with  one  Chaine 
 of  thy  Necke* 
 
 INtkis  vetfe.asalfoin  thofe  that  follow3is  let  down 
 and  declared  how  deeply  Chrift  ftands  afFe&ed  to- 
 wards his  Spoufe,  and  how?  much  his  heart  if  taken 
 with  her. 
 
 Chrifts  lingular  love  to  his  Church,  which  he  de- 
 clares witha  marvailousearneftaiFedrion,  U  let  forth 
 with  grave  and  weighty  exclamations 
 
 CLqq  1.  By 
 
482  An  EXP  0J_lTl0N  of        Chap.  4 
 
 t.  By  that  fimpathy  of  like  mind  and  affeftion, 
 which  is  betwecne  them3  from  that  ftrong  imprefiion 
 which  her  beauty  had  made  upon  him,  whereby  fhee 
 had  (as  it  were)  wounded  and  pierced  his  heart,  in 
 thefe  word?,  1  hop  haft  ravtfied  my  hearty  g^c.  which 
 expi efiion  is  doubled,,  to  (hew  the  vehez&ency  of  his 
 affeftion  towards  her. 
 
 2.  Hi*  affuftion  is  declared  by  fhewing  how  neer 
 fhee  is  unto  him,  for  which  in  nature  he  bindeth  him- 
 felfetolovcher. 
 
 Firft,  by  the  bond  of  confanguinity,  flxee  is  his 
 Sifter. 
 
 Secondly,  by  the  bond  of  con jugali  amity,  fhee  is 
 his  Spmfe. 
 
 3.  His  affe&ion  is  exprefled  by  the  commendable 
 things  which  he  fawin  her,  which  made  himfofix 
 and  ground  his  affedion,  the  comelineffe  ofherper- 
 fon,  and -the  Ornament  wherewith  fhee  was  decked. 
 
 1.  Her  beauty  is  <te(cnbQ<\0Witfywrcftbmceyesy  ' 
 %L  Her  Ornaments  fet  forth,  by  adding,  Without 
 Chaine  of  thy  Necl{. 
 
 Ihm  haft  ravifttd  my  hearty  thou  hi  ft  ravifhed  my  heart. 
 
 Such  repetitions  as  thefe  imply  in  the  Hebrew 
 phrafe  a  fuperlative  excellency,  and  hereby  is  fet 
 forth  how  exceedingly  Chrifts  heart  and  affeftions 
 were  overcome  with  the  love  of  his  Spoufe.  ft  is  the 
 mannerofthe  Hebrews  to  repeatethe  fame  things  a~ 
 gaine3  in  prayers,  to  manifeft  the  zeaJte  of  him  that 
 prayeth,  as  where  Chrift  faith,  MyGod^  myGod^  why 
 haft  then  for  fallen  me  i  Matth  26.  And  in  Prophecies, 
 to  (hew  the  certainty  of  performance  of  that  which  is 
 jevealed.  Iafimple»airotkms  tbsfajne  words  are  re- 
 peated- 
 
Verf.9-  Solomons  Song.  48 3 
 
 muntmcxm* 
 
 pcated  to  confirme  and  afliire  mens  hearts  that  the 
 matter  is  tme. 
 
 This  phrafe  doth  admit  of  diverfe  reading.   Some 
 read  it,  7  hen  hi  ft  fnacht   or  taken  away  my hear* ,  as  it 
 were, by  violence  and  force.    Others  read  thus,  'ihou 
 haft  pierced  or  wounded  vty  heart.     The  Chaldce  (faith 
 M^i\tt  Ainfworth  )  Expoundeth  it,  ihy  love  is  fixed  in 
 the  Table  oj  mine  heart.     The  Hebrew  is  but  one  word,  np^^ 
 and  ufedonely  in  this  place,  andfignifieth  amoft  ra-  inpihiUn- 
 vifhirtgand  delightfull  drawing  of  the  heart  by  love.  ¥d'finZ] 
 I  cannot  exprefleit  neererthe  Originall  word,  then  mmmm- 
 to  fay,  'ihon  haji  unhearted  me^  that  is  in  effect  thus,  nm>yelfr*d 
 'Ihok  haft  wounded ^  or,  taken  away  my  heart  from  me^  thou  x 
 haft  even  ravifhedand  overcome  me  with  thy  love. 
 Chrift  fpeaketh  hereto  his  Spoufe  as  a  man  overcome 
 with  love,  for  it  doth  exceedingly  ftt  forth  the  paf- 
 fion  of  love  when  the  Bridegroomefhall  tell  his  Bride 
 thPt  ftee  hath  gotten  away  his  heart.     Hereby  ap^ 
 peareththe  fuper-  abounding  love  of  Chrift  towards 
 his  Spoufe,  in  that  there  be  not  any  words  fufficicnt 
 fully  to  exprefle  the  fame. 
 Hence  Obferve, 
 1  hat  thrifts  heart  and  ajf eft  ions  are  exceedingly  taken 
 with  his  people,     Hetice  it  is  faidthat  the  Lord  will  re- 
 joy re  over  his  people  as  the  Bridegroome  rejoyceth  over  the 
 Eride,  Ifa.  62.  5.    Like  unto  this  is  that  where  the 
 Lord  faith  in  Zeph.  3. 17.  The  Lord  thy  God  in  the  midji 
 ofthee  is  mighty ,  he  willfave.  he  willrejoycc  over  the  with 
 joy^he  will  reft  in  his  love^  ht  will  joy  cv*r  thee  with  fin  ging  : 
 That  is,  he  will  reft  welL  pleafed,  and  much  delighted 
 in  his  love,  and  he  willxejoyce  over  his  Spoufe  with 
 thehigheft  pitch  of  joy  5  yea,  iuc  will  rejoyce  with 
 tinging,  which  is  the  bigheft  expreffion  of  joy  and  de- 
 
 Qj[  q  2  light. 
 
476  An  E  X  T  0  S  IT  I  0  N  of       Chap.4 
 
 light.    So  then,  the  heart  of  Chrift  being  thus  taken 
 ismeant  his  exceeding  love  whereby  he  rejoycetho- 
 ver  hi?  people,  according  as  it  is  faid  in  #1.43.4.  since 
 timt  waft  precious  in  my  fight,  thou  haft  been  honourable 
 and  I  have  loved  thce^  8tc. 
 
 rjmis  Chrift  hath  declared  howneer  and  dearehis 
 Spoufe  ib  unto' him:  by  the  fimpathy  of  like  mind  and 
 affe&ion,  which  is  betwTeene  him  and  his  Church. 
 Now  it  f ollowethfl  that  he  (hews  how  neerly  they  are 
 related  one  to  theother^  by  the  band  and  confangui- 
 nity,  and  con  jugall  amity. 
 
 AS}  Sifter.  ,  my  Spoufe. 
 
 Aly  Sifter,  fo  Chrift  callethhis  Church  out  of  that 
 tefpeft  and  love  he  bears  unto  her.  We  are  told  in 
 Heb.7.  11.  That  both  he  that fwcJ/fieth,  and  they  that  are 
 fanSifted,  are  all  of  one ,  for  which  caufe  he  is  not  afljamed  to 
 call  them  brethren.  This  tearme  needs  no  explanation 
 but  let  us  obferve  hence. 
 
 'That  Chrift  ftands  neerly  related  hk  people,  as  A  Bro- 
 ther, &c.  This  relation  of  brotherhood  betweene 
 Chrift  and  his  people,  is  two-fold. 
 
 1.  By  the  right  of  nature,  as  the  Apoftle  faith, 
 Forafmuch  as  the  Children  were  partakers  offlefh  and  blood, 
 he  alfo  Ukewife  took*  part  with  them,  that  he  might  deftroy 
 through  death  him  that  had  the  power  of  death,  which  is  the 
 Vtvill  $for  he  in  no  fort  tooke  on  him  the  nature  of  Angells 
 but  he  tooke  the  feed  of  Abraham,  wherefore  it  became  him 
 in  all  things  to  be  made  like  his  Brethren,  Heb.  2. 14. 16. 
 So  that  Chrift  tooke  our  nature,  and  was  cloathed 
 with  our  flefb,  to  be  made  like  unto  us  his  brethren, 
 and  in  the  fame  flefti. 
 
 The  fecond  right  is  of  adoption  $  foT  it  is  faid,  irjfo* 
 
 the. 
 
Verf.  8,  Solomons  Song.  477 
 
 tbefulnejfeoftime  came^God  fent  his  fonne^  made  of  a  wo- 
 man^  and  made  under  the  Law^  that  he  might  redeeme  them 
 that  were  under  the  Law^  that  wee  might  receive  the  adoption 
 ofSonnes^Gal.^.  45.  Andagainethc  Apoftle  faith.  As 
 many  at  are  led  by  the  Spirit  of  God ^  arcfons  of(JodRo&A\. 
 whence  the  Apoftle  rea  (on  s  thus,  if  wee  be  Children ,we 
 are  alfo  heir es  annexed  with  Chrift^  Eom.  8,  17.  So  that 
 the  Saints  lay  claime  to  the  riches  and  treafuresof  glo- 
 rie,  by  right  of  adoption,  and  brother-hood  with 
 Chrift. 
 
 Thus  muchforthebandofconfunguinitie.  That  of 
 conjugall  amide  followeth. 
 
 My  Spoufe. 
 
 Chrift  calleth  his  Churchy  Spoufe,  named  in  Hebrew 
 CdZ^Wj,  of  the  perfection  of  her  attire  and  ornaments^ 
 as  was  intimated  in  verfe  7.  of  this  Chap .  « The  ^//Ze- 
 is one,that  is  alreadiemaried  unto  her  husband:fo  that 
 this  title  of  Spoufe,  (hews  how  the  Church  is  to  Chrifl-. 
 The  Spoufe  is  mofi  deare  to  her  husband  ( faith  Solomon)  for 
 fie  is  the  crowne  of  his  head0  Prov.  12. 
 
 Hence  Obferve. 
 
 7 hat  the  Church  is  the  spoufe  ofchrifi. 
 
 Hence  it  is  that  ftie  is  /called  the  bride  ■  the 
 Lambs wife  }  who  is  prepared  as  a  bride  adorned  for  her 
 husband^  Revel.  21.  2.  9.  And  the  Lord  faitb^  /  have 
 marrud  thee[to  my  fife ',  m  nghteoufne/fejudgement,  merae 
 andcompaffion^  Hof.  2.  19.  Wee  are  not  to  take  the 
 words  in  a  carnall  fenfe,  but  that  God  hath  framed 
 wordstoourcapacitiesnly,  for  what  termes  couldbe 
 iBoreefFeftualltoexprefTehiblove,  then  the  names  of 
 Sifter  and  Spoufe  ? 
 
 The  Jaft  thing  in  this  verfe,  wherewith  Chrift  was 
 
 fo 
 
 1 
 
"'  478  An  E-  X  P  O  S  IT  I  ON  of         Ckap,^ 
 
 17.  But  in  refpeft  of  the  sjoodly  Odars  that  grew 
 there,  it  isufed  to  fignifie  glorious  things,  as  appears, 
 Chap.  3.9.  &De^.  3.25.  So  the  meaning  is  here,  that 
 none  of  thefe  things  ftiould  hinder  the  Spoufe  from 
 comming  to  Chrift,  for  to  enjoy  communion  with 
 
 him. 
 
 Come with  me^or^  ihoufialt  come  with  me  from  Leba- 
 non. Thefe  words  are  doubled^  both  for  the  vehe- 
 mency  of  him  that  fpeaketh,  as  alfofor  the  more  cer- . 
 tainty  of  the  thing  fpoken  :  fo  that  no  let  or  impedi- 
 ment whatfoever  (hould  hinder  the  Spoufe  from  the 
 enjoyment  of  Chrifts  continuall  prefence  and  fweet 
 communion .    He  addeth. 
 
 Loo ke  from  the  top  of  Am  ana  ^  from  the  top  of  Shenir, 
 <%nd  Hermon,  &c. 
 
 m#D  Look?,  or  thou  ft)  alt  looks :  from  the  top^  oxb  from  the 
 WlO  head  ofAmana.  Some  thinkethis  to  be  a  Mountains 
 in  that  patt  olCilicia,  that  bordered  upon  the  Land  of 
 ifrael.  Some  of  the  Rabbins  hold  it  to  be  a  Moun- 
 taine  in  the  borders  of  Jury,  lying  on  the  North  fide 
 thereof.  But  it  is  moft  likely  to  be  meant  the  Moun- 
 taine  of  Syriab  the  Valley  and  River  in  it  was  likewife 
 called  Amnnal\  and  Ahanah^  in  2  Kings  5. 12.  Itfol~ 
 loweth. 
 
 From  the  top  ofShenir  and  Hcrmon. 
 
 Both  thefe  feetheth  to  be  meant  of  one  Mountaine. 
 This  Herwon  was  a  goodly  MountaineD  poflefled  of 
 Og  King  oiBaJhan,  from  whom  it  was  taken  by  the  if- 
 raclites:  and  the  Amorites  called  it  Shcrtir,  the  Stdoni- 
 ansp  shirion0  as  appears^  Dent.  3.  9,  Wherefore  }t  may 
 be 'thought  ftrange  that  Solomon  in  this  place  maketh 
 
 them 
 
Vcff.8.  Solomons^.  479 
 
 tberndiverfe.Forthe  clearing  whereof  this  would  be 
 obferv'd,  that  at  the  fiirt  one  and  the  felf-fame  thing 
 might  becal'd  by  many  names,  as  in  refpeft  of  diverfe 
 people  dwelling  nigh  unto  the  fame,  .and  the  feverall 
 proprieties  of  their  tongues  which  they  ufed:  and  yet 
 notwithftanding  in  procefle  of  time,  and  multitudes 
 of  people  increasing,  fomeof  thofe  names  npplyed  to 
 the  whole,  might  be  attributed  to  fome  part  of  it.  By 
 this  the  Spirit  would  have  us  underftand,  that  Chrift 
 (hould  gather  his  people  from  all  the  Quarters  of  the 
 world,  and  they  fhould  behold  his  glory.  Now  he 
 telleth,  that  they  fhould  not  onely  be  gathered,  but 
 (houldbe  fafely  brought  home  to  Chrift  through  all 
 4angers,  as  appeares  in  the  next  words. 
 
 %Anlfrom  the  Lyons  Dens,  frdm  the  Mount  aims  of 
 the  Leopards. 
 
 Thefe  places  feeme,  as  mod  commonly  Moun- 
 tainesand  fuch  foiitary  places,  to  abound  with  wild 
 and  hurtfull  beafh,  by  which  is  denoted,  that  Cferift 
 would  fet  his  Spoufe  free  from  dangers.  The  effeft 
 ofthe  words  may  import  thus  much,  that  Chrift  pro- 
 miftthto  bring  his  Spoufe  out  of  Lebanon  ^  and  to  ef- 
 fect thus  much  for  her,  that  from  the  top  ofmoft  high 
 Mountaines  fhee  fhould  behold  her  proud  enemies 
 fubje&ed  under  her  feet.  And  here  we  muft  confider 
 that  in  all  thefe  allufions  to  the  Land  of  promife^  it  is 
 taken  from  thofe  places  by  which  the  ifraeh tes  fir  ft 
 entered  into  the  fame,  and  from  whence  rtody  might 
 behold  that  goodly  Covntry.  shtmr  and  bkrman 
 were  high  Mountaines  osithe  farther  fide  of  Jordan^ 
 from  whence  they  might  behold  the  Land  of  promife, 
 Lebanon,  as  alfo  Amanah,  as  it  fhould  feeme,-  were  on 
 
 this 
 
480  An  E  X  r  0  S  I  T  I  0  N  of        Chap.  4 
 
 this  fide  ^ordan^  but  yet  in  the  borders  of  the  Landcff 
 Canaan  towards  the  North,     Now. we  mutt  under- 
 stand that  there  is  a  myfticall  Interpretation  ofthefe 
 words,  then  forafmuchas  in  all  this  Song  Lebanon  is 
 taken  tor  a  place  of  pleafure  and  fruitfulnelle  .•  and  on 
 the  other  fide  the  Amorites  and  other  enemies  dwek 
 in  Hermon^  and  shcnir  *,  the  holy  Spirit  doth  hint  out 
 unto  us  under  thefe  fhadows,  that  as  from  Lebanon  and 
 other  Mountaines  Scituated  on  the  borders  of  the 
 Land  of  promife;,  they  dia'oehold   the  whole  Coun- 
 try, and  at  laft  came  into  the  promifed  Land;  So 
 when  they  come  unto  Chrift  they  fhould  have  a  glo- 
 rious view  of  the  divine  and  heavenly  myfteries  of 
 God  in  Chrift  3  horn  the  attainment  whereof,  nei- 
 ther the  pleafures  of  Lebanon^  nor  the  Dens  of  Lyons 
 and  wild  Eer.fb,  fhould  hinder  them,  but  inthemidft 
 of  dangers  and  fears,  they  fhould  have  free  accefTe 
 thereunto.     The  words  being  thus  explained,  let  us 
 from  hence  Obfervc. 
 
 Firft,  'lhzt  Chrift  cloth  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  promife  to  (hew  his 
 people  the  Land  of  Promife,  fo  he  would  draw  his 
 Spoufe  from  all  places  of  the  world  unto  himfelfe, 
 and  difcover  his  glory  unto  her.  However  the  Spoufe 
 may  be  Scattered  among  the  Nations  of  the  world,  yet 
 he  will  take  her  unto  himfelfe$  for  he  will  gather  hfs 
 ■cleft  from  the  fowre  winds,  and  from  the  uttermoft 
 pan  s  of  the  Earth.    Thus  the  Lord  promifeth  to  bring 
 the  feed  of  his  Spoufe  from  theEaft,  andgather  it  from 
 the  iv  eft  :  And  he  will  fay  to  the  North  give  »/>,  and  t»  the 
 South  ktep  not -b.acl^ :  bring  my  Sonnes from  j arre ,  .and my 
 Daughters  from  the  end  of  the  Earthy  Ha.  45.  5,  6.    And  n 
 
VerC  9.  Solomons^,  ^73 
 
 is  faidin  Jfa.  45.  22.  Look?  nntome  and  be  yec  faved  all 
 the  ends  of  the  Earth. 
 
 Secondly  Obferve, 
 7 hat  Chrift  doth  gather  his  Saints  to  himfelfe  inthe  mid- 
 deft  of  perfections  and  dangers.     And  therefore  k  is  he 
 laith.  From  the  Dens  of  Lions*  and  from  the  Monntames 
 of  Leopards.    For  the  Spoufe  dwelleth  here  in  the 
 World  among cruell  and  favage  beafts,  which  would 
 utterly  deftroy  her:  but  Chrift  preferveth  her  in  the 
 mid'ft  of  feares  and  dangers,  and  faith,  fhee  fhaJl  come 
 with  him  from  among  them  that  would  devoureher. 
 And  hence  it  isfaid,  The  Lord  dravceth  bk  out  of  great 
 tribulation,  Rev.  7. 14.  When  the  Spoufe  is  in  great 
 danger  as  David,  when  hefaid,^ foule  k  among  Lyons, 
 Pfal.  57.4.  then  Chrift  delivers  her  from  the  perill 
 fhee  is  under.     This  is  the  dignity  that  Chrift  brings 
 hispeopleunto,  namely,  to  come  to  him,  to  behold 
 his  glory  from  all  parts  of  the  world,  and  to  be  fafe  in 
 their  paffage  unto  him.      It  followeth, 
 
 VERS.  9. 
 
 Thou  hafl  ravifiedwy  heart  my  Sifter,  my  Spoufe,  thoiihaft 
 raviflxd  my  heart  with  one  of  thine  eyes,  with  one  Chaine 
 of  thy  Necks* 
 
 IN  tli is  vetfe.asalfoin  thofe  that  follow,is  let  down 
 and  declared  how  deeply  Chrift  ftands  affefted  to- 
 wards his  Spoufe,  and  how?  much  his  heart  is  taken 
 with  her. 
 
 Chrifts  lingular  love  to  his  Church,  which  he  de- 
 clares witha  marvailousearneftaffedtion,  \<  let  forth 
 with  grave  and  weighty  exclamations. 
 
 Qqq  r.By 
 
482 An  EXP  OS  1  T  i  o  K  of        Chap.  4 
 
 1.  By  that  fimpathy  of  like  mind  and  affe&ion, 
 which  is  betweene  them3  from  that  ftrong  impreftiori 
 which  her  beauty  had  made  upon  him,  whereby  (hee 
 had  (as  it  were)  wounded  and  pierced  his  heart,  in 
 thefe  word?,  l&m  haft  ravifhtd  my  heart,  8^c.  which 
 expieffion  is  doubted,  to  fnew  the  vchej&ency  of  his 
 affe&ion  towards  her. 
 
 2.  Hi*  af&ftion  is  declared  by  fhewing  how  neer 
 fhee  is  unto  him,  for  which  in  nature  he  bindeth  him- 
 felfetoloveher. 
 
 Firfl,  by  the  bond  of  confanguinity,  (hee  is  his 
 Sifter. 
 
 Secondly,  by  the  bond  of  conjugal! amity,  fhee  is 
 his  Sponfe. 
 
 3.  His  affecftion  is  exprefled  by  the  commendable 
 things  which  he  fawin  her,  which  made  him  fo fix 
 and  ground  hisafFe&ion,  the  comelineffe  of  herper- 
 fon,  andthe  Ornament  wherewith  fhee  was  decked, 
 
 1.  Her  beauty 'is  fekrtbed^Wjtfremoftbmceycs*'  / 
 q.  Her  Ornaments  fet  forth,  by  adding,  With  one 
 Chaine  of  thy  Necl{. 
 
 'Ihcu  haft  ravifted  my  heart,  thou  h*ft  ravifhed  my  heart. 
 
 Such  repetitions  as  thefe  imply  in  the  Hebrew 
 phrafe  a  fuperlative  excellency,  and  hereby  is  fet 
 forth  how  exceedingly  Chrifts  heart  and  affeftions 
 Were  overcome  with  the  love  of  his  Spoufe.  ft  is  the 
 manner ofthe  Hebrews  to  repeatethe  famethings  a- 
 gaine3  in  prayers,  to  manifeft  the  zeafe  of  him  that 
 prayeth,  as  where  Chrift  faith,  My  God,  my  God,  why 
 haft  thon  for faken  txe  ?  Matth  26.  And  in  Prophecies, 
 to  (hew  the  certainty  of  performance  of  that  which  is 
 je vealed.  la  fimple  oairations  tb$  fame  words  are  re- 
 peated 
 
Verf.9«  Solomons  Song.  483 
 
 pcated  toconfirmc  and  afliire  mens  hearts  that  the 
 matter  is  tiue. 
 
 This  phrafe  doth  admit  of diverfe  reading*.   Some 
 read  it,  7  hen  hi  ft  ftnacht   or  taken  away  my  heart,  as  it 
 were, by  violence  and  force.    Others  read  thus,  'ihou 
 haft pierced or woundedvty heart.     The  Chaldie  (faith 
 MdiiX^x  Ainfrvorth  )  Expoundeth  it,  ihy  love  is  fixed  in 
 the  Tabic  0)  mine  heart.     The  Hebrew  is  but  one  word,  Mp^S 
 and  ufedonely  in  this  place,  andfignifieth  amoft  ra-  tnphiUtn- 
 viihirtgand  dclightfull  drawing  of  the  heart  by  love.  JdlfJ^} 
 I  cannot  exprefleit  neererthe  Originall  word,  then  anhmmm- 
 tofay,  'ihou  haft  unhearted  me,  that  is  in  effect  thus,  *m>yeter* 
 'Ihou  haft  wounded,  or,  taken  arc  ay  my  heart  from  me,  thou  JjJJJ^ 
 haft  even  ravifhedand  overcome  me  with  thy  love. 
 Chrift  fpeaketh  hereto  his  Spoufe  as  a  man  overcome 
 with  love,  for  it  doth  exceedingly  ftt  forth  the  paf- 
 fion  of  love  when  the  Bridegroomefhall  tell  his  Bride 
 th^t  foee  hath  gotten  away  his  heart.     Hereby  ap- 
 peareththe  fuper-  abounding  love  of  Chrift  towards 
 his  Spoufe,  in  that  there  be  not  any  words  fufficicnt 
 fully  toexprefle  the  fame. 
 Hence  Obferve, 
 
 That  C  hrifts  heart  and  affeS  ions  are  exceedingly  taken 
 with  his  people,  Hetice  it  is  faidthat  the  Lord  will  re- 
 joy  ce  over  his  people  as  the  Eridegroome  rejoyceth  over  the 
 Bride,  I(a.  62.  5.  Like  unto  this  is  that  where  the 
 Lord  faith  in  Zeph.  3. 17.  The  Lord  thy  God  in  the  mid  ft 
 of  thee  is  mighty,  he  willfave.  he  willrejoycc  over  thee  with 
 joy, he  Kill  reft  in  his  love,  ht  will  joy  ever  thee  withftnging  : 
 That  is,  he  will  reft  welU.pleafed,  and  much  delighted 
 in  his  love,  and  he  will  xejoyce  over  his  Spoufe  with 
 thehigheft  pitch  of  Joy  5  yea,  he  will  rejoyce  with 
 tinging,  which  is  the  higheft  expreflion  of  joy  and  de- 
 
 CLqqa  light. 
 
476  An  EX  P  0  S  IT  I  0  N  of        Chap.4 
 
 light.    So  then, the  heart  of  Chrift  being  thus  taken 
 is  meant  his  exceeding  love  whereby  he  rejoyceth  o- 
 ver  hi?  people,  according  as  it  is  faid  in  7/4.43.4.  since 
 thou  waft  precious  in  myfight^  thou  haft  been  honour able 
 and  I  have  loved  thcei  8tc. 
 
 Tbu*  Chrift  hath  declared  how neer  and  deare his 
 Spoufc*  \b  unto  him,  by  the  fimpathy  of  like  mind  and 
 affeftion ,  which  is  betwreene  him  and  his  Church. 
 Now  it  iolloweth3  that  he  (hews  how  neerly  they  are 
 related  one  to  theother^  by  the  band  and  confangui- 
 nity,  and  conjugal!  amity. 
 
 Ri)  Sifter.  \  my  Spoufe. . 
 
 Ji/y  Sifter,  fo  Chrift  callethhis  Church  out  of  that 
 refpeft  and  love  he  bears  unto  her.  We  are  told  in 
 Hcb.2,  11.  That  both  he  that funclifieth,  and  they  that  are 
 fan&ifted,  are  all  of  one,  for  which  caufe  he  is  not  aftamed  to 
 call  them  brethren.  This  tearme  needs  no  explanation 
 but  let  us  obferve  hence. 
 
 That  thrift  ftands  neerly  related  hk  people,  as  &  Bro- 
 ther, &c.  This  relation  of  brotherhood  bet weene 
 Chrift  and  his  people,  is  two-fold. 
 
 1.  By  the  right  of  nature,  as  the  Apoftle  faith, 
 Forafmuch  as  the  Children  were  partakers  offlefl)  and  blood, 
 he  alfo  l/kewife  tooke  part  with  them,  that  he  might  deftroy 
 through  death  him  that  had  the  power  ofdeath^  which  is  the 
 Devil/  $for  he  in  no  fort  tooke  on  him  the  nature  of  Angells 
 but  he  took$  the  feed  of  Abraham,  wherefore  it  became  him 
 in  all  things  to  be  made  like  his  Brethren,  Heb.  2.  14. 16. 
 So  that  Chrift  tooke  our  nature,  and  was  cloathed 
 with  our  flefb,  to  be  made  like  unto  us  his  brethren, 
 and  in  the  fame  flelh. 
 
 The  fecond  right  is  of  adoption  5  for  it  is  faid,  when 
 
 the- 
 
Verf.  8.  Solomons  Song.  477 
 
 tbefulnejfeoftime  came ,God  fent  his  fonne,  made  of  a  wo- 
 mani  and  made  under  the  Law,  that  he  might  re  dee  me  them 
 that  were  under  the  Law,  that  wee  might  receive  the  adoption 
 ofSonnes,Gal.\.  45.  Andagainethe  Apoftle  faith,  As 
 many  ai  are  led  by  the  Sprit  of  God,  are  fans  of  Cjcd  Ro.  8. 1 4. 
 whence  the  Apoftle  reafons  thus,  ifwee  be  Children ,we 
 are  alfo  heires  annexed  with  Chrift,  Eom.  8.  17.  So  that 
 the  Saints  lay  claime  to  the  riches  and  treaftiresof  glo- 
 rie,  by  right  of  adoption,  and  brother-hood  with 
 Chrift. 
 
 Thus  muchforthebandofconfunguinitie.  That  of 
 eonjugall  amide  folio weth. 
 
 My  Spoufe. 
 
 Chrift  calleth  his  Church,  Spoufe,  named  in  Hebrew 
 C^^W.*,  of  the  perfection  of  her  attire  and  ornaments  3 
 as  was  intimated  in  verfe  7.  ofthis  Cha-p.  *The «?/w«/2 
 isone,thatisalreadiemariedunto  her  husband:fo  that 
 this  title  of  Spoufe,  (hews  how  the  Church  is  to  Chrift. 
 The  Sponfe  is  mofe  deare  to  her  husband  (faith  Solomon)  for 
 fie  is  the  crowns  of  his  head,  Prov.  12. 
 
 Hence  Obferve. 
 
 1 hat  the  Church  is  the  Spoufe  of  Chrift. 
 
 Hence  it  is  that  fhe  is  /called  the  bri<h  ■  the 
 Lambs  wife  5  who  is  prepared  as  a  bride  adorned  for  her 
 husband,  Revel.  21.  2.  9.  And  the  Lord  faith^  /  have 
 marrkd  thee\to  my  fdfe,  in  nghteoufneffe,  judgement,  merae 
 andcompajfion,  Hof.  q.  19.  Wee  are  not  to  take  the 
 words  in  a  carnall  fenfe,  but  that  God  hath  framed 
 words  to  our  capacitie  only,  for  what  termes  couldbe 
 more  efFeftuall  to  expreffehib  love,  then  the  names  of 
 Sifter  and  Spoufe  ? 
 
 Thelaftthingin  this  vcrfe,  wherewith  Chrift  was 
 
 fo 
 
 1 
 
486  AnE  XP  0  S  IT  l  ON  of         Chap.4 
 
 . _ . : — — TST * 
 
 fo  much  taken  in  his  affedtions  with  hisSpoufe,  is  by 
 the  commendable  things  which  he  faw  in  her^  which 
 made  him  fo  to  fix  and  ground  his  affedion. 
 
 Firft,  Thecomelinefleofherpcrfon. 
 
 Secondly,  The  ornaments  wherewith  (hcisdecked. 
 
 With  one  of  thine  eyes0  and  the  chaine  of  thy  neck. 
 
 With  one  of  thine  eyes,  Or,  one  looke  from  thine  eyes. 
 The  eyesof  theSpoufe  were  commended  in  verfe  *. 
 where  they  wereliknedtoD<w/cj/e/3  for  being  femflc^ 
 chafed  pire  i  by  this  is  meant  the  chart  eye  of  faith, 
 whereby  the  Saints  looke  up  to  Chrifh 
 Hence  Obferve. 
 
 lhat  Chr/Jl  is  much  taken  with  theleajl  boke  of  faith 
 from  hk  Saints. 
 
 For  Chrifts  beholding  of  the  faith  of  theSpoufe,  it 
 maketh  fuchdeepimpr.eflions  in  him  of  her  idea  and 
 formeofbeautie,thathisaffe£rJonis  fo  rooted  in  h^r 
 heart,  that  it  cannot  be  removed  nor  concealed.  It 
 is  added. 
 
 Andthe  chaine  of  thy  neck.*  The  chaine  of  th  e  n-eck  is 
 an  ornament  added  to  naturall  beautie:  and  doth  of- 
 ten fignifieGods  Laws  and  Ordinances,  asappeares, 
 pro.io.y.  andalfo  figmfies  the  graces  of  the  Spirit,and 
 fruits  of  faith,  as  was  opened  at  large  in  chap.  1.  10. 
 So  he  meaneth  by  the  chaine  of  the  neck,  the  orna- 
 ments of  the  Spirit,  and  of  grace,  which  is  the  Law  of 
 Chrift  in  the  inner  man*  t 
 Hence  Obferve. 
 lhat  it  isChrifts  oivne  grace f  in  the  foule,  thdt  he  isfo 
 much  affcSed  with  in  his  Saints. 
 
 God  cannot  delight  in  any  thing,  befides  himfelfe, 
 and  therefore  It  wdthc  manifeftaticn  of  himfelfe  in  his 
 
 Saints 
 
Verf  9.  Solomons  Song.  487 
 
 Saints,  that  draweth  fuch'high  expFeffions  ofloveand 
 delight  in  him  towards  them.     Therefore  he  indueth 
 his  Church  with  gifts  ot  his  owne  fpirit,  to  make  her 
 feeme  beautifully  where  he  faith,  /  have  cloathed  thee 
 with  broidered  works,  fjodth^c  with  badgers  skjns,  girded 
 thee  with  fine  linntn,  covered  thee  with  filke>  decked  thee 
 with  ornaments,  pit  bracelets  on  thy  hands,  and  a  chaine  up- 
 on thy  neck?,  B&fc6*  10.  By  tbefe outward  ornaments  si       ^ 
 aremeant  the  inward  graces  of  the  Spirit^  which  pro-  mdeifim 
 ceed  from  God,  and  not  from  the  Spoufe  :  according  ^™ '"<■"'- 
 as^a  Father  faith,  if  the  good  things  which  be  in  VLs^armatm- 
 are  the  gifts  of  God,  Godcrowneth  thofe  good  things  rfauuuji 
 not  as  ours,  but  as  his  owne.    And  againe  he  faith,  $^^ 
 God  crowneth  his  owne  gifts,  not  thy  defervings.  doaafwr, 
 And  therefore  wee  have  the  Prophesying.  'Ihynime  M^-d- 
 waifpread  among  the  Heathen  for  thy  beaut  le,  for  it  was  per-  f&"r{\t 
 fctt  through  my  beautie,  which  I  had  fit  upon  thee,  faith  the  cap.7.  Den* 
 JUrd,E%ek.  16.  14.    _  _       g£J« 
 
 Laftly,in  that  he  faith  with  oneeye,andone  chaine.  memttu*. 
 Gbferve,  That  where  Chrijifeeth  the  leajl  grace,  he  is  much  caP-  & 
 taken  withtt.  It  is,  as  ifChrift  had  fa  id,  if  I  fee  but  one 
 ofthineeyes,  to  wit,  one  fingle,  chad,  pure  looke  of 
 faith  •-)  and  if  I  fee  but  one  chaine,  to  wit,  one  fpirituall 
 difcoverie  of  my  felfe,  it  is  enough  for  ever  to  take  up 
 my  heart  and  affe&ions. 
 
 NowChriftproceedethto  (hew  the  ground  of  his 
 deep  affe&ion  towards  his  Spoufe,  and  thatby  a  difco-- 
 vericof  the  properties  of  her  beautie  and  goodnefle,  all 
 which  is  expreffed  with  a  vehement  and  paffionate 
 crying  out,  and  repetition  of  the  former  title,  faying, 
 
 VERS. 
 
480  An  EXPOSITION  of        Chap.  4 
 
 VERS.  10. 
 
 Hew  f aire  k  thy  love,  my  Sifter,  tny  SpoufeJ  hovo  much  bet± 
 ter  is  thy  love  then  wine  I  and  the >finel  oj  thine  ointments 
 then  all  fpices. 
 
 IN  this  verfe5  Chrift  fhpweth  How  dtlightfome 
 andpleafant  the  love ot  his  Spoufeis  unto  him  :  he 
 doth  exprefleit  by  way  of  admiration,  how  faire  is  thy 
 love  I  &c. 
 
 The  love  of  the  Spoufeis  fet  forth^ 
 
 Firft,  By  thefairenefleofit^H^^/^/rei/  thylove^&c. 
 
 Secondly,  By  theftrength,  fweetnefle,  cheerefulnes^ 
 in  that  it  is  preferred  above  wine  ;  How  much  better  is 
 thy  love  then  wine  ! 
 
 Secondly,  the  divine  anointings  of  the  Spoufe  is 
 cemmmended,  in  that  the  graces  of  the  fpirit  in  her 
 are  fet  forth  by  fragrant  and  odoriferous  ointment: 
 Andthefmel  of  thine  ointments  then  all  j pices. 
 
 How  f aire  is  thyicve^  my  Sifter  ^  my  Spoufe  I 
 
 Sifter,  and  Spoufe,  aire  the  fame  titles,  as  we  had  in 
 verfe  9.  and  carrie  the  fame  afFe&ion  as  there. 
 
 How  fane,  or  how  beautifully  how  graciottf  are  thy  loves  ! 
 Her  love  is  faire,  becaufe  in  her  there  is  no  blemifh,  as 
 was  before  delivered.  It  is,  as  if  Chrift  (hould  fay,  how 
 glorious  and  excellent,  yea,  and  full  of  delight  are  thefe 
 found  affeftions,  that  thou  carried  towards  me,  by 
 which  alfo  I  am  moved,  even  to  love  thee  againe : 
 and  he  fpeaketh  Of  them  in  the  plural  number 
 not  only  thereby  to  expreflethe  multitude  of  them' 
 but  the  excellency  alfo. 
 
 Or 
 
\terf.io.  Solomons  Song.  489 
 
 Or  we  may  underftand  by  laves  ^  not  onely  tfoofe 
 gracious  affeftions  of  the  Spoufe,  but  alfo  her  holy 
 aftions^  which  proceed  from  love,  as  the  fruits  there- 
 of,  as  faith,  hope,  and  the  like  :  thefe  are  alfo  goodly 
 and  faire  in  the  eyes  of  Chrift. 
 Hence  Obferve, 
 
 ihat  the  gracious  affe&ionof '  lovet  with  all  the  fruits 
 flowing  from  them z  are  gracious  and  lovely  in  Chrijls  jight. 
 Hence  it  is,  that  Chrift  commendeth  her  love,  even 
 to  admiration,  faying ,  How  j aire  is  thy  love ?,  &c 
 The  Spoufe being  wafhed  and  cleanfed by  Chrift,  and 
 cloathed  with  his  beauty,  whereby  (he  became  fair  in 
 his  fight,  without  fpot  or  wrinkle,  all  her  affe&ions 
 of  love  and  delight  towards  Chrift,  muft  needs  be -ve- 
 ry acceptable. 
 
 It  followeth. 
 
 Hew  much  better  is  thy  love  then  wine  I 
 
 '■  In  the  former  claufe,as  the  love  of  the  Spoufe  was  fet 
 forth,  by  its  faimeffeand  beauty^  fo  here  for  itsfra- 
 grancy  and  fweetneffe,  in  that  it  is  preferred  before 
 wine. 
 
 How  much  better^  or,  how  good  are  thy  loves ,  better 
 then  wine  5  that  is,  they  are  better  and  more  delight-  ^p-no 
 full  by  much,  then  the  moft  fragrant  wine.  It  was  no-  4am  *>« 
 ted  in  Chapter  1.  2.  that  wine  is  put  for  all  dainty  ^rncArlus 
 things  in  a  Banquet,  where  the  Church  fpeaking  of 
 Chriftslqve,  didmanifeft  that  his  love  was  exceeding 
 pleafafir^fweet  and  comfortable:  here  Chrift  returns 
 the  like  expreffion  concerning  the  love  of  his  Spoufe 
 towards  him,  rendering  as  it  were  like  for  like,  which 
 is  an  ufuall  manner  among  lovers,  and  particularly  in 
 their  words  andipeeches  oneof  them  unto  another, 
 
 Rrr  Here- 
 
490 AnEXFQSlTlQ  N  of  Chap. 
 
 Hereby  then  is  fet  forth  unto  us,  how  marveilous 
 acceptable  and  well  pleafing  the  love  of  the  Spoufc  is 
 unto  Chrift,  the  heavenly  bridegroome. 
 Hence  Obferve, 
 
 That  Chrift  is  exceedingly  delighted  and  weLpkafedwith 
 the  fruits  and  graces  of  his  owne  Spirit  in  his  Saints. 
 
 Chrift  cannot  but  delight  in  his  owne  image  and 
 grace:  hence  it  is  faid,  that  God  delight,  th  in  his  Spoufe 
 and  rejoyceth  over  her,  as  a  Bridegroome  rejoyceth  over 
 Uslride^  ifa.  67.  4,  5.  There  is  nothing  more  plea- 
 fant  and  refreftiingtp  the  nature  of  man.  thenfweet 
 and  fragrant  wine  :  no  more  is  any  thing  more 
 delightfulland  acceptable  to  Chrift,  then  the  graces 
 of  his  owne  Spirit  in  the  Saint  s.  Now  followeth  the 
 high  commendations  of  "the  Spoufe,  in  refpect  of  her 
 divine  anointings  by  the  Spirit. 
 
 Jndthe  fmell  of  thine  ointments  then  all  ff  ices  ! 
 
 By  the  fmellof  the  Spoufes  ointments,  is  meant,  the 
 fweet  and  pleafantfmell  of  fuch  graces,  as  (he  hath  re- 
 ceived from  Chrift. 
 
 ThepleafantnefTethatis  in  ointments,  we  may  fee 
 mProv.  77.  q.  And Pfal.  1  ^.<2.  Under  thefe earthly 
 things  undemanding  the  Spiritual  graces  beforemen- 
 tioned,  is  fet  forth  the  excellency  of  the  divine  anoin- 
 tings of  the  Spirit  in  the  Spoufe,for  it  is  ufuall  in  the 
 Scriptures,  by  oyle,  ointment, annoin ting,  &c.  to  un- 
 deftand  the  graces,  and  anointings  of  the  Spirit  in  the 
 Saints,  ScQrfal.89.20;  alfo  45.  7.  and  ijohj  2.  20. 
 27.  we  may  remember,  that  the  Spoufe  did  commend 
 Chrifts  ointments,  for  the  fweet  favour  of  them  in 
 Song.  1.  3.  Here  Chrift  returns  the  fame  conditions 
 unto  the  Spoufe  in  refped:  of  her  anointings.  And 
 he  addeth,  Then 
 
Verf.io.  Solomons  Song.  49 \ 
 
 Then  all ffice^ox  before  alif pices  ^  viz.  though  they  be 
 never  fo  coftly  and  deare,  bccaufe  there  is  no  (pice 
 without  fomeduft:  as  gold  cannot  be  tryed^  fofpice 
 cannot  be  brayed  in  the  morter  without  foiriC  lofie. 
 The  anointing  oyle,  of  which  wTe  read  of,  in  Exod.  gee 
 23.*  was  made  of  fweet  fmelling  fpices,  and  with  fuch., 
 fometime women  were  purified,  F/lh.  7.  \i.  and  the 
 dead  imbalmed,  2  Chron.  \6.  14.  They  were  meet 
 prefentsfor  Kings,  asappeares,  2  chron.  9. 1.  9.  Now 
 all  earthly  ointments  were  contested,  and  made  fweet 
 fmelling  and  coftly  fpices  5  but  here  it  is  meant  of 
 divine  and  heavenly  ointments  of  the  Spirit. 
 Hence  Obferve. 
 
 1  hat  the  divine  anointings  of  the  Spoufc  is  full  fuavity 
 and  fxoeetmffe. 
 
 Chrift  doth  here  preferrethe  annointingsofthe  fpi- 
 ritinhisSpoufe,  before  any  earthly  confe&ion  what- 
 foever,  though  made  of  never  fo  fweet  and  coftly  fpi- 
 ces. What  is  more  pleafing  tothefmel,  then  fweet 
 ointments  of  an  exquifite  compofition  .<?  fuch  and 
 much.moreisthe  Spirit  and  its  graces  in  the  Saints 
 unto  Chrift. 
 
 The  judgement  that  Chrift  hath  of  the  fpirituall 
 anointing  of  his  Spoufe5is5  that  it  farre  excelleth  all 
 delightfulland  fweet  fmelling  odours  in  the  world,  ■ 
 fynecdochically  fignified  by  ointment  of  fweet  fpices, 
 onepleafantfpiciesorkind  for  all  the  reft.  Chrift 
 proceedeth  in  the  commendations  of  his  Spoufe, 
 faying. 
 
 Rrr2  VER1'. 
 
49--  4*  E 
 
 Xro_s_lTiQNtf         Chap.4 
 
 V  E  R.  S.  1 1, 
 
 *b,lips3OmjiSp<mfet  drop  as  the •  honey,  combe  :  horn  W 
 
 HShS^I  VMfc  ™0  thi»«!  "8%  P«)fed 
 Firft,  Herfpeeck. 
 Secondly,  Her  fweet  favour. 
 Her  fpeech  is  compared. 
 
 W^'  Tokth-efrrtdl'opJpin2stfeatdiMl  from  the- 
 
 Secondly,  Her  fpeech  is  not  only  moftfweet    but- 
 whplfomeandnounming,  which  is  expreffed  in  theft 
 words.  Honey  andmilke  are  under  thy  ton  J 
 
 de^.1?h,atit  9  added'  ^  Skj0&  of  thy  varments 
 ts  hfy  thefmel  of  Lebanon.  J     7  <S4me»" 
 
 7  A?  lips  drop  as  the  honeys  combe   &c. 
 
 By  the  lips  of  the  Spoufe,  is  meant  her.fpeech  both 
 
 Jwf  MiffeT*  ^hereby  ftee  u»«eth5moft 
 
 Sfr     f,f  K    Jg hIfuJ1fwdrdst .»  wir.of  faith  and  holi- 
 
 nefle  •  fuch  words  of  preaching  his  defines,  extol, 
 
 •ngh.sprairesareas  pleafing  to  Chriftseares  as  the 
 
 honey- comb  it  felfe  is  pleafant  to.  the  taft.    And  he 
 
 puttetb  the  lips  which  are  fome  of  the  inftrument! 
 
 wherewith  a  natural   voice  is  framed,  and  words  are 
 
 uttered,  for  the  ipeech  it  felfe,  or  things  fpoken    Bv 
 
 this  fimihtude   of  the   honey- combef  the  word  of 
 
 Godispraifed,  in  rfif.  I0.  ,0.  where  it  is  faid,  that 
 
 the- 
 
V«rf.  ii.  Solomons  Song.  49^ 
 
 the  judgements  of  the  Lord  are  fweetcr  then  the  Honey- 
 comb^ or  the  droppings  of  the  Honey- comb  :  that  is3  that 
 which  commeth  forth  without  preffing,  and  is  coun- 
 ted the  fweeteft  nnd  pureft  honey.     Now  by  this 
 comparifon  is  meant.,  that  as  the  ftveet  drops  of  Ho- 
 ney that  diftill  from  the  Honey-combs,  To  be  the 
 words  that  come  from  her  mouth. 
 Hence  Obferve, 
 1  hat  th'fpcech  of  the  Saints  in  their  prayers  andpraifes 
 arefwect  and  gracious.    Chrift  tells  us.   That  out  of  the 
 abundance  of  the  heart  the  mouth  fpeaketh,  and  a  good  man 
 out  of  the  good  trtafure  of  his  hearty  bringcth  forth  good 
 things^&tc.The  language  of  Canaan  is  a  pure  language, 
 and  lips  that  are  puredrop  forth  pure.words.     When 
 the  heart  is  cleane,  the  mouth  fpeaketh  pure  things. 
 Where  there  are  lyin$3  flandrous  words  3  taunts s 
 and    revilings3    and    much    vaine   babling,   thefe 
 proceed  from  the  evill  trenfurein  mans  heart.     But 
 they  whofe  lips  drop  as  the  Honey-combs,  have  their 
 Speech  afo  ayes  gracious  ^powdered  with  fait  ^  to  hpow  how 
 to  anfwer  every  man^  Coll  of.  4.6.  Even  fitch  as  mini jier 
 grace  to  the  hearers^  Ephef.  4.  29.  As  grace  waspowred  in- 
 to the  lips  of  Chrifi^  Pfal.  45.  2.  So  by  the  communi- 
 cation of  his  grace,  thefpeech  of  his  people  is  made 
 gracious.     The  Prophet  complained,  ikat  he  was  a 
 man  oj  polluted  lips ^  thin  the  Seraphinjkw  unto  him  with  a 
 hot  co ale  in  hfthand^  which  he  had  taken  fremthe  Altar 
 with  the  lottgr,  nnd  touched  his  mouthy  and  f aid ^  lo  this 
 hath  touched  thy  hpsz  thine  iniquity  fjall  be  taken  away^ 
 /tnd  thy  fin  purged.  I  fa.  6.  5 3  6,7.  All  our  fufficiency  is  of 
 GW,  as  faith  theApoftle,  2  Cor.  3.  5,  And  therefore  all 
 holy  fpecch  proceedeth  fromhim,  for  none  can fay  Je~ 
 fu*  is  the  Lord,  but  by  the  fpirit  ofCod0  ■  1  Cor.  1 2 .  1 .  But 
 
 now 
 
494 
 
 An  EX?  0  S  IT  I  ON  of         Chap.  4. 
 
 now  further,  the  fpeech  of  the  fpoufe  is  not  ondy 
 moft  fweet,  but  wholefomeand  nourifhing3  which  is 
 exprefled  in  the  following  words. 
 
 Homy  and  rn'ilke  are  under  thy  Tongue. 
 
 Honey  and  milke  are  for  nourifhment  \  it  is  faid  of 
 Chvift  in  his  Child- hood.  Butter  and  Honey  fall  he  eatc, 
 untiil  he  have  knowledge  to  refufe  cvjll  and  doe  good,  Ifa.  7. 
 15.  The  Land  of  Canaan  is  called  in  fundry  places  of 
 the  Scripture,  a  Land  that  floweth  with  Milkeand 
 Honey,  meaning  that  it  had  abundance  of  all  things, 
 profitable  and  pleafant  for  this  life  $  underftanding  by 
 Milk?  things  of  necellary  and  profitable  ufe,  and  by 
 Honey  things  of  pieaCure  and  delight,  andfo  the  holy 
 Spirit  here  doth  meane,  thefweet,  comfortable,  and 
 nouriihing  wcrds  of  faith,  love,  and  the  like.     Alfo 
 we  may  underftand  fit  food  for  all  forts  of  Gbriftians, 
 both  for  ftrong  ones  and  weake  ones.     Milke  moft 
 properly  belongeth  to  children,  asappears,t  Cor.  3.2. 
 8c  Heb.  5.  12,   13.     And  Honey  to  them  of  more 
 ftrengtb,  as  examples  of  the  Scripture^  and  reafon  it 
 felfe  teacheth  in  Jonathan,  Sauls  Sonne,  1  Sam.  14.  27. 
 And  in  John'BaptiJl,  Mat.  3.4.  Thusitpleafeth  God 
 in  the  Scripture  to  compare  thedo&rine  oftheGof- 
 pell,  which  proceeds  out  of  the  mouth  of  the  Spoufe 
 to  Milke,  to  Honey,  to  Wine,  to  Water,  and  many 
 fuch  like  things.     Seei/i.  55.  i.'&P/i/.  19.10. 
 
 By  under  the  tongue,  feemeth  to  be  meant  t  he  fecret 
 and  inward  parts,  as  the  mind  and  heart.  Thus  Da- 
 vid is  faid  to  exalt  Cod  under  kis  tongue^  Pfal.  66. 17. 
 declaring  his  uprightnefie  and  fincerity  thereby.  It  is 
 faid  in  Prov.  5.  3.  The  lips  of  ajirangc  womm  drop  as  an 
 Honey -Comb,  and  her  mouth  k  morefmoath  then  Gyle.  Now 
 
 by 
 
Verf.  1 1.  Solomons  9o*g*  495 
 
 by  this  fhee  is  faid  to  intice  men  to  folly,  and  as  ic  fol- 
 io wet  h  in  the  next  verfe,   ihc  end  of  berk  bitter  as 
 worme  woodjharp  as  a  two-edged  Sword  her  feet  goe  downe 
 to  deal h^  &c.  And  the  Apoftle  faith,  that  feme  by  good 
 words  and  f aire  fpeeches^  deceive  the  harts  oj  the  Jim  pie, 
 Rom.  16.  18.  And  the  Pfalmift  fpeaketh  thus,  'ibe 
 words  of  his  mouth  nere  fweet  er  then  Butter,  but  war  was  in 
 hK heart:  hk  words  were  fofter  then  Oy)e,  yet  wtre  they 
 drawnc  Swords  ^  Pfal.  55.  21.  And  Adders  poyfonk  un- 
 der their  lips,  Pfal.  140.  3.  Of  the  wicked  it  is  laid, 
 'Jhcir  throat  k  an  open  Sepulcher,  they  have  ufed  their 
 tongues  to  deceit,  thepoifon  of  Afpes  k  under  their  lips,  their 
 mouth  if  full  ofcurjing  and  bitterncjje.    By  thefe  fpeeches 
 are  meant  the  deceitful lneffe  erf  the  wicked.    So  on 
 the  contrary,  when  it  is  faid,  Honey  and  milke  are  under 
 her  hps,  it  is  meant  of  the  fincerity  of  her  graces.     So    • 
 thatthe  words  of  faith  and  holinefle,  which  proceed 
 from  fincerity  and  uprightnefle  of  hearty  are  very 
 comfortable  and  nourifhing  words. 
 HenceObferve, 
 That  the  -words  of  the  Spouje,  which  proceed  front  faith 
 and  fincerity,  are  not  oncly  gracious,  but  nourifhing  words . 
 The  Apoftle  fcftrdefireth  the  Saints  to  drinke  of  the 
 fmcere  milke  of  theword,  that  they  might  grow  thereby,  I 
 Pet.  2.  2.  That  \s,  the  word  of  the  Spirit,  given  out 
 bytheSaints.  The  plenty  of  grace  in  the  times  of  the 
 Gofpell  is  promifed  under  the  fimily  of  abundance  of 
 milke,  and  that  every  one  fhould  eat  butter  and  honey ^ 
 Ifa.  7.22.  Gracious  and  heavenly  words  proceeding 
 from  the  Spirit  of  God  in  the  Saint?,  fuch  adminijh-r 
 grace  to  the  hearers,  Ephef.  4.  29.    So  much  for  the 
 fweet,  wholefome,  and  nourifhing  Speech  of  the 
 Spoufe:  now  fclloweth  the  praife  of  her  fweet  fa- 
 vour, .  An 
 
496  Jn  EXPOSITION  of        Chap.  4 
 
 And'thefmell  of  .thy  Garments' ts  like  the  fm  ell  of 
 Lebanon.  J 
 
 Lebanon  was  a  place  where  grew  mod  Tweet  Trees 
 and  Herbs,  concerning  the  pleafantnefle  whereof  we' 
 have  fpoken  before.     The  Lord  proinifethhis  peo- 
 ple that  their  fmellfhould  be  as  Lebanon^  through  the 
 dew  of  hisgrace,  Uof.  14.  5,  6,7.  As  Lebanon  was  more 
 fweet  then  ail  other  woods,  fo  is  the  grace  of  the 
 Spoufe  above  all  worldly  graces.Nowin  that  he  faith 
 '1  hy  Garments fmeLl,&zc.  hefeemsto  allude  to  a  Speech 
 borrowed  from  Ijaac  when  he  bleffed  Jacob,  where  it  is 
 written,  He  came  neere  and  hjffed  him,  then  hefmelledthe 
 favour  of  his  garments,  andbkjfedhim,  and  f aid,  behold 
 thefmellofmy  sonne.k  as  thefmellof  afield,which  the  Lord 
 hathbkfjcd,  Genef.27.-27.  Sohere,hecomraendeth 
 the  fmell  of  the  Garments  of  the  Spoufe,  meaning 
 that  the  graces  and  gifts  wherewith  he  had  adorned 
 the  Church ,  as  particularly  her  faith ,  deftrine    and 
 converfation,  and  administrations  were  the  fame   as 
 in  refpeft  of  pleafant  delight,  yea,  more  to  him'  by 
 much,  then  fweet  fmelling  Garments  were,  to  joyne 
 lovers  together.  J 
 
 Hence  Obferve, 
 
 Ibat  the  Sponfeisperfkmedmth  fitch  graces,  that  all  her ' 
 Garments  have  a  fmell  of  fweet  odours.  This  is  not 
 meant  of  bodily  cloathing/or  many  of  the  Saints  have 
 lived  in  poverty,  cloathed  in  fimple  apparrell  •  but 
 it  is  to  be  understood  of  the  fpirituall  cloathing  where 
 the  filthy  r^ggs  of  the  old  man  are  put  off  and  the 
 new  man  put  on,  which  n  renewed  in  knowledge  after 
 the  iinage  of  him  that  created  him.,  Col .  .3 .  ^  j  0  Th{s  js 
 t  he  cloathiog,  of  which  it  is  faid,  'Ihou  had  a  few  names 
 
 m 
 
Verfis.  Solomons  Song.  4,97 
 
 in  Sardir^which  have  not  defiled  their  Garments,  and  they 
 flail  walks  with  me  in  white,  for  they  arc  worthy,  Rev.  3. 4. 
 He  was  caft  forth  from  the  marri  gcthat  wanted  the 
 wedding  Garment  Mat. 22.  for  the  Garmentsof  the 
 Bride  are  fweet,  even  as  the  favour  of  Lebanon,  where 
 pleafant  and  odouriferous  Trees,  Herbs,  and  Spices 
 grew  in  abundance.  TheGarments  of  lion  are  called 
 beautifully  Ifa.  52.  1.  And  the  righteoufneffe  of  the 
 Saints  is  faid  to  be  of  IVhite  Unnen,  cleane  and  bright^ 
 Revel.  19. 8.  for  tbey  have  put  on  Chrijt,  Gal.  3.  27. 
 God  maketh  tnanifefl  the  favour  of  his  knowledge  (  by 
 them  )  in  every  place,  for  they  are  unto  God  a  fweet  favour 
 in  Chrifl,  2  Cor.  2.  143 1 5.  But  as  Jacob  was  cloathed 
 with  the  Garments  of  Efau,  his  elder  Brother,  which 
 gave  fuch  a  fent,  by  which  he  gottheblefling^fothe 
 Spoufe  is  cloathed,  not  with  hisowne  Garments  of 
 fiefhlv  wifdeme,  or  legal!  righteoufneffe,  but  with 
 the  glorious  Garments  of  Chrift,  being  cloathed  with 
 the  anointed  :  fo  that  in  commending  her  Garments, 
 he  commendeth  but  his  owne  anointings  in  the 
 Spoufe,  wherewith  fhee  is  cloathed.  Thus  have  we 
 feene  very  great  commendations  of  the  Church ,  but 
 yet  here  are  further,  for  it  followeth. 
 
 VERS.  12. 
 
 A  garden  itJclofedismyJifler,my  Spoufe,  a  ff  ring  flut  up, 
 afountainefcaled. 
 
 C^Hrift  being  about  to  commend  the  fruits  which 
 j  he  caufedthe  Church  to  bring  forth,  doth  firft 
 •  fet  forth  her  aptnefle  theTeto  in  this  verfe3  and  in  the 
 two  following  verfes  doth  alfo  commend  the  fruits 
 themfelves  by  numbring  up  their  forts. 
 
 S  f f  The 
 
4. 
 
 498  An  EXPOSITION  of        Chap.  4 
 
 The  aptneffe  of  the  Church  to  bring  forth  fruits,  as 
 are  mentioned  in  the  next  verfes,  is  fet  forth  by  two 
 fimilitudcs,  both  which  fet  forth  her  praife. 
 
 1.  Shee.  is  compared  to  a  Garden  inclofed. 
 
 2.  Shee  is  likened  to  a  spring  or  Fountaine^  (hut  up 
 ai*d  fealed. 
 
 The  firrt  companion  fets  forth  the  praife  of  the 
 Spoufe.  i.  InherfafeprotedtioninChrift.v  2.  Her 
 faithfullnefle  and  chaftity  to  him.,  for  (he  is  as  a  Gar- 
 den inclofd. 
 
 Secondly,  fhee  is  highly  extolled  .in  that  Chrift  is 
 as  a  fpringof  living  Waters  unto  her,  and  (he  alone 
 partaketh  of  his  heavenly  treafures.  In  that  it  is  fa  id, 
 (he  is  afprjngfliitt  up,  a  founUine fealed.  So  that  though 
 many  in  the  world  are  made  partakers  of  aianyour- 
 ward  priviledges,  yet  oncly  the  Saints  are  made  par- 
 takers of  the  fweet  waters  of  life 
 
 A  Garden  inclofed  is  my  S7jhr1  my  Spoufe,  &c* 
 
 If  we  obferve  the  fore- going  words  we  may  read, 
 
 7hcu  art  a  Garden.      I  his  word  Garden  notes  the-  come- 
 
 linefle  of  the  Church,  and  the  pleafure  that  Chrift 
 
 vj      took  therein.    It  hath  its  name  in  Hebrew  oxPretcSi- 
 
 Harwj      on,  vnd  prejervation,  becaufe  great  care  is  taken  of  a 
 
 jSa     Garden.    The  Church  is  here  fo  called,  as  in  verf.  13, 
 
 operuitipro-  an Orchard,  or,  as  it  is  in  the  Hebrew  a  Paradife,  as  if 
 
 texh,  &f*'\t  were  the  onely  Eden  of  delight.     All  the  worldis  a 
 
 ww.        wildernede  or  wild  held  m  compari  fon  unto  it. 
 
 Ht  nee  Note, 
 
 7  hat  the  Spoufe  is  G hr if  s  Garden  of  delight.     So  Chrift 
 
 eompareth  his  Church  to  a  Videyard.   'Now  ivill)jji^g 
 
 to  my  Beloved,  a  j on  go f  my  lelovediouching  hk  Vineyard ': 
 
 My  lekvcd  had  a  Vineyard  in  a  very  fruit  full  hill,  he  hedged 
 
 it, 
 
Verf.is.  Solo  mo  ns  Song.  499 
 
 it„  andr.gathered  out  the  (i ones  ^  planted  it  with  the  befi 
 plant  s^  builtaTowtrin  thcm/dfi  thereof  and  alfo  made  a 
 IVint+pvcjJe  thcrcw,  I  fa.  5.  i,  2,  The  Church  is  Gods 
 Gardenor  Orchard,  and  that  in  theferefpefts. 
 
 i.  The  Garden  is  fevered  from  all  the  reft  of  the 
 ground,  from  the  field  and  from'  the  wildernefle.  So 
 the  Saints  are  fevered  to  beeleft  Veflells  of  honour, 
 from  the  other  Clay  which  is  ordained  to  make  vef- 
 fells  of  wrath*  Jacob  and  his  Pofterity  was  feparated 
 being  Children  of  the  Prorriife,  from  hfau  and  his  Po- 
 fterity, which  are  according  to  the  flefh.  Paul  was 
 feparated  to  the  GofpeU^Kom.  1.  1.  And  which  is  more, 
 he  was  feparated  from  his  Mothers  womb,  and  called 
 him  by  his  grace  to  receive  his  Sonne  in  him,  Gallath. 
 1.  *£ 
 
 2-   In  a  Garden  are  all  manner  of  pleafant  and 
 wholfome  Hearbs  and  Trees  growing  .•  So  in  the 
 Churchareall  manner  of  ufefull  fpirits  fpringing  up* 
 as  the  Trees  (  f  righteoufrieffe,  to  thepraife  of  God. 
 
 3.  A  Garden  is  a  place  of  pleafure  where  men  ufe 
 to  refrefh  themfelves,  and  take  pleafureto  walkein. 
 So  Chrift  taketh  pleafure  in  his  Church,  where  he 
 faith,  Then  art  all  fair  e0  &c.  yea,  Chrift  doth  walk  de- 
 lightfully in  this  Garden^  and  callethhis  friends  thi- 
 ther to  walke  with  him. 
 
 4.  In  a  Garden  isabundance  of  paines  taken,  to 
 plant  and  dreffe,  and  the  like.  So  Chrift  worketh  in 
 his  Garden,  where  he  faith,  Know  yce  not  that  I  tmtft 
 gee  about  my  fathers  hufmeffe^  Luke  2.  49  He  faith,  he 
 hath  finifhed  the  worke  which  the  Father  gave  him 
 to  doe,  John  1 7.  4.  And  what  could  I  have  done  mere  for 
 my  Vineyard^  which  J  have  not  done  ? 
 
 5.  A  Garden  is  commonly  planted  with  the  beft 
 
 S  f  f  2  plants 
 
5C0  .  An  EX?  0  S  IT  I  0  N   Oj         Chap.4 
 
 plants,  as  God  planted  Eden,  and  the  Matter  of  the 
 Vineyard  did  the  like  in  his  Vineyard,  if  a.  5.  1.  So 
 that  the  Trees  of  the- Garden  grow  not  naturally,  as 
 thofe  in  the  WilderneflTe,  which  beare  no  fruit5  but 
 are  planted  by  the  labour  of  the  husband-man.  Thus 
 David  faith,  Thejuji  wanjhallbe  like  a  Tree  planted  by  the 
 water  fde ', which Jhall  bring  forth  his  fruit  in  due  feafon, 
 Pfal.  1.  3.  All  the  Trees  in  Chrifts  Vineyard  are  plan- 
 ted by  God,  as  Chrift  faith.  Every  plant  which  my  Fat  her 
 hath  not  plant ed9jball be  rooted up,  Mat.  1  5. 13. 
 
 .6  All  plants  in  a  Garden  are  not  of  one  kind,  nei- 
 ther doe  they  bring  forth  the  fame  fruits,  but  diverfe 
 according  to  their  kind/ So  in  the  Church,  the  whole 
 body  is  but  one,  but  k  hath  many  members,  &  all  of  ) 
 the  fame  body,  which  is  one.-  now  all  thefe  members 
 have  feverall  operations  and  fun&ions  :  and  the 
 members  muft  have  the  fame  care  one  ofanother,as 
 the  Apoftle  treateth  on  at  large,  in  1  Cor.  1 2. 
 
 Againe,  as  Jemfalem  is  builded  as  a  City  compaft 
 within  it  felfe :  So  the  Spoufeisnot  on  ely  compared 
 toa  Garden,  but, 
 
 A  Oar  den  inch  fed. 
 
 Ch$****  The  Hebrew  word  fignifies  locked,  or  barred,  that  is3 
 fervavb,  clofe  (hut  t*p,  fafe,  free  from  danger,  and  the  like; 
 Pjjjuium  ob-  The  wbrci  js  u,fecj  for  holing  0f  a  ^ore,  1  Sam.  13.17 
 
 m'"     18.     Hence  Note, 
 
 That  the  Church  is  an  inclofed  Garden.     And  it  is  an 
 inclofure  for  three  caufes., 
 #  .,  1.  For  diftin&ion  from  other  grounds. 
 
 2.  For  defence  and  fafety. 
 
 3 .  Propriety  for  the  owners  owne  ufe. 
 
 1 .  The  Church  as  a  Garden  is  inclofed  for  diftin&i- 
 
Vcrf.12,  Solowons^.  501 
 
 on-fake,  becaufeit  is  feparated  from  all  other  people, 
 as  a  Garden  is  feparated  from  the  wildernefle  or  com- 
 ir  on  field.  As  the  light  was  feparated  from  the  dark- 
 neffein  the  Creation  of  the  world,  asihe  Jewes  were 
 feparated  from  th^  Gentiles  by  the  partition -wall, 
 and  the  moft  holy  place  from  the  San&uary,  by  the 
 veileofthe  Temple  r  So  the  Lord  hath  feparated  and 
 chofen  his  people  from  among  all  Nations,  Kindreds, 
 and  Tongues  forafmuch  as  this  foundation  remaineth 
 fure,  the  Lord  knows  who  are  his,  2  Tim.  2.  19.  And  as 
 the  Prophet  faith,  7 he  Lord knoweth  the  wiyoftkerigh- 
 teous,andthe  way  of  the  wicked  flail  perijl?,  Pfal.  1.6. 
 
 2.  This  Garden  is  inclofed  alfo  for  defence,  God 
 hedgeth  it  on  every  fide  that  the  wild  Boare  may  doe 
 it  no  hurt.     For  walls,  doors,  locks  and  bars,  are 
 means  of  defence  and  fafety  :  thus  Jerufakm  was  forti- 
 fied with  lockj,znA  Bars,  Nehpm.  5. .5. 13.  And  when  - 
 fuch  fences  are  wanting,  all  things  lye  to  the  fpoile,  as 
 in  Ifa.  5.  5.  Pfal.  80. 12.  Thus  the  Lord  maketh  his 
 Church  as  a  Towne  walled  about  for  defence  againft 
 the  enemies,  that  it  cannot  be  conquered }  as  Jerusalem 
 was  com paifed  about  with  hills.  They  that  truft  in  the 
 Lord  flail  be  as  Mount  S ion,  which  cannot  be  moved,  but 
 ftandethjor  ever :  the  hills  compajje  Jeruftle/n  roundabout, 
 fo  is  the  Lord  round  about  hk  people,  from  hence  forth L  for 
 '  evermore, Vh\.  1 2  5. 1, 2 .     It  is  built  upon  a  rock,  that 
 the  gates  of  Hell  flail  not  prcvaile  againft  it,  Mat.  16;  18. 
 And  God  hath  promifed  to  be  ^  walloffire  round  about  » 
 ^erufalem.  Zech.  2.  5.  And  ftrengthneth  the  bars  of  her 
 gates,  Pfal.  147.  13.   He  keeps  his  Vineyard  night 
 and  &zy,lcafl  any  Jhould  hurt  it,  Ifa.  27.  5. 
 
 3.  This  inclofure  of  the  Church  doth  intimate  the  4 
 owners  propriety,  becaufc  it  belongeth  onely  to  him, 
 
 he-  * 
 
502  An  &  XP  0  S  IT  ION  of         Cfaag.,4, 
 
 lie  hath  it  for  his  owne  ufe.     Here  is  noted  the  cbtafti- 
 ty  of  the  Spoufe,  fhegoeth  nbta.  whoring  after  other 
 Gods, (he  is  not  like  the  Harlot  which  fittethat  the  dcore, 
 and  calleth  to  her  the  commers  hy5  and  faith Jt alien  water  rsn 
 Jwect0  Prov.?.  1 7.But the  Spoufeof  C  hrifcis  car,efxill  to 
 keep  her  felfe  and  all  her  plants  and  fruits  holy,  chaft, 
 pure  unto  her  beloved  otxely :  Jb&i  openeth  the  gates 
 that  the  righteous  Nation  may  enter  m,  which  /{eepeth  the 
 truth  Ifa.  26.  2.  But  {hee  Labours.to  withfhmd  thein- 
 vafion  of  the  uncleane  and  abhominable,  that  it  enter 
 not  in.  Revel,  ai.  27.    Iwhe  A poftle  was  jealous  over 
 the  Corinthiins  with  a  godly  jealoufie,  and  hath  prepa- 
 red  them  for  one  Husband ',  to  prefent  them  as  a  pwfeiFirgine 
 to  Chrifti  1  Cor.  1 1/2.  The  Spoufe  faith,  lammy  Mo^ 
 vedt)  and  my  beloved,  is  mine.,  Song  2.  1.6.     Softnuchn 
 for  the  firft  comparifon,  wherein  the  Spoufe*was  com- 
 paxed*o  a  Garden  inclofed.     It  followeth. 
 
 My  Siller,  my  Spoufe. 
 
 Thefe  words  toere  expounded  verfe  9.  of  this 
 Chapter,  therefore!  will  not  ftand  here  on  repetition,  I 
 but  proceed  to  the  fecond  comparifon,  which  is  ex- 
 prefled  in  thefe  words. 
 
 Afprihgflmtup0  afountainefeakd. 
 
 Here  we  fee  are  joyned  together  a  Gardqnfull  of 
 fweet  plants,  and  a  fpring  and  fountaine  of  living  wa- 
 ters. If  the  plants  in  a  Garden  be  not  watered,  all 
 will  wither  and  be  fruitlefle.  By  this  comparifon  is 
 inferred;  that  the  Spoufe  is  not  dry  and  barren,  but  a 
 fruitfull  Garden,  it  is  never  without  water,  and  there- 
 ,  forecal'd 
 
Verf.  12.  Solomons  Song.  503 
 
 Aftring^afonntaim. 
 
 A  faring  hath  its  name  in  Hebrew  Gal,  of  the  root 
 Galal  which  fignifies  the  rolling  and  waving  of  the 
 waters.  Springs  and  fountaines  are  never  dry^  but 
 fend  forth  ftreams  of  water  continually.  So  that  this 
 (ignifieth  the  abundance  of  waters  that  the  Church  is 
 fupplyed  with,  it  is  as  a  Spring  able  to  water  all  parts 
 oi  the  Garden. 
 
 Hence  Cbfervc,  ; 
 
 That  the  garden  of  Chnjts^  Church  is  f  lent; fully  watered 
 h  "**  ftir;t  an&£race*  at*dfo  made  fruitful.  This  gar- 
 den is  therefore  well  watered,  there  is  a  fpring  of  li- 
 ving waten,  which  alwayes  doe  How,  wherewith  e- 
 vcry  herb  and  pretious  plant  is  watered.  Thus 
 Chrifthimfelfeteftihethi,  %ingD  feWM  believeth  on 
 me,  as  the  SerrptuH  hdthftid,  out  0] his  belly  (hall fen  ri- 
 vers of  living  vai#f  John  7.  ■  38.  And  when  the  Lord 
 promifeth  afull-fupply  of  his  Spirit,' he  faith,  Iwiil 
 powre water  Vgfa  the  dry  ground o  and  floods  monhitiithat 
 %  thirfiy,  Tfi.  44-  X  This  w^rfriiftifieth  the.bar1- 
 fenndle,  molrfieth  the  hardntfle,  artd  tooleth  the  hot 
 diftempeis,  and  moiftneth  the  drineffe;6f  the  hearth 
 the  Saints,  and  fo  makes  them  fruitfull  Tree's  of  righ- 
 teoufn,effe  to  Gods  praift,  Wajer  :is  c<p:nfortabk  to 
 •a  thiiTty  land  h  fo  1  s  the  furaly  0f the  ,f ptfit.foa  thij- 
 fty  foule,  hence  faith  David,  My  feule grfpetb  afhr  tie, 
 as  a  th'irjty  land,  Pfal.  143*  fy  A  River  in  Paradife  was 
 called  Huphrares  of  ivrpfrtyuu  becaufe  it  maketh  glad. 
 To  doth  the  overflowings  o*  the  Spirit  of  Chrift  into 
 thetoule,  refrefhir,  and -make  it  glad  and  lightfo;i.t 
 It  Hfaid  that  the  joy  of  the  Captives  returning  from 
 'labjlon^  was  like  the  waters  of  the,  Seuth,  Pfal.  1 26.  4. 
 
 Jnti- 
 
504  An  EXPOS  IT  I  ON  of        Chap.  4 
 
 ■  > 
 
 Intimating,  that  the  South  parts  of  the  world  thirfted 
 after  water  in  a  dry  Summer.  Sucb  is  the  joy  of  the 
 dry  and  thirfty  foule,  when  God  caufes  his  fpkit  to 
 returne  upon  it,  and  refrefti  it  with  heavenly  fupplies. 
 It  is  promiled,  the  Lord  vpillfatisfie  thy  foule  in  droughts 
 dnd  make  fat  thy  Foncs,  and  thou  f?alt  be  like  a  watered 
 garden^  attdl/ksafpr/vgofirater^  tr  ho  fe  waters  fade  not 
 Ifa.  58.  Ii.  Thus  the  Spoufe  is  a  fpring and  a  foun- 
 taine ^  not  becaufe  (heeis  the  fountaine  of  grace,  but 
 becaufe  Chrifts  being  in  it,  it  is  theonely  well- fpring 
 or  fountaine  of  the  waters  of  life  unto  all.  But  now 
 it  is  added. 
 
 A  Fountaine  font  up. 
 
 Shut  up)  or  locked^  burred:  that  is,  keptclofe  from 
 enemies;  So  that  though  thefe  waters  abound,  yet 
 doe  they  flow  onely  in  Chrifts  garden,  no  other  gar- 
 dens or  plants  are  watered  by  them.  It  is  fo  fhut  up 
 that  none  can  take  of  thefe  waters,  but  by  Chrifts  con- 
 vfent.  Thefe  waters  are  waters  of  the  San&uary,  and 
 therefore  not  common  to  all,  none  are  partakers  of 
 thefe  waters,  but  the  Spoufe,  the  Bride,  the  Lambs 
 wife.     It  is  added. 
 
 A  Fountaine  fealed* 
 
 The  confirmation  of  a  thing  is  fignified  by  the  fea- 
 ling  ot  Jt^fo.is  the  confirmation  of  the  Spirit  irid 
 grace  of  Cod,  as  appears5  John  7,.  3.  &  Fphef.  1.13. 
 Now  when  a  thing  is  fealed,  it  ii  concealed  from  ano- 
 ther .'fo  this  grace  is  not  communicated  to  the  wick- 
 ed. Hence  it  is  faid.  Imd  up  the  tejlimony,  feale  the 
 Law  among  my  Difciph-\  Ifa.  8.  ¥6*  But  it  is  hid  from 
 the  woild,  ncne  of  them  can  come  nnd  take  thereof, 
 Thisfpeech  tendethto  the  fame  end  thatthe  former 
 
 fmilitude 
 
Ver£'i2.  Solomons^.  505 
 
 fimilitude  did:  all  being  fpokenaccordingto  the  man- 
 ner of  their  Country,wherein  water  was  not  only  fkan- 
 ty,  and  therefore  a  good  blefling  to  enjoy  it  :  but  alfo 
 there  was  much  adoe  to  keepeit  to  themfelves,  See  Cen. 
 21.25.  alfoGe;/.  26. 17, 18, 19,  8tc. 
 
 Now  in  that  the  Spoufe  is  compared  to  a  fountaine 
 flmt  #/>,  andfcaled:  it  doth  impart  divers  things. 
 Firft,  note. 
 
 7 hat  thofe  precious  waters,  by  which  the  Spoufe  is  re frc fil- 
 ed^ are  pure  and  wholfome  waters.  For  what  elfeftiould  it 
 beafountaine  fealed,but  to  preferveit  pure  and  whol- 
 fome?  This  fpirituall  fountaine  is  not  bitter,  as  the 
 waters  of  Marah,  where  the  Children  of  ifrael  could 
 not  drinke.  The  traditions  of  men  may  be  compared 
 to  fuch  waters,which  are  filthy  &  corrupt  waters^wa- 
 ters  which  ftandopen,arefomtimesinfe&ed  by  poifon, 
 or  other  noifome  things  falling  in,  as  where  it  is  writ- 
 ten: there  fell  a  great Jiarre  front  heaven, burning  as  a  Torch 
 into  the  third  part  of  the  Rivers,  and  fountains  of  water,  the 
 name  ofthefiarre  is  wormwood,  and  the  third  part  of  the 
 VPateers  became  bitter,  and  many  men  dyed  of  the  waters 
 Revel.  8.  ic.  And  againe  in  chap.  16.  14.  The  Angel 
 fowredout  his  viol  upon  the  Rivers  and  fountains  of  water, 
 and  they  became  blood  :  Thus  at  the  generallApoftacie 
 many  of  the  waters  were  corrupted,  made  bitter,  and 
 turned  into  blood.  But  the  fountaine  of  the  Spoufe 
 is  fealed,  no  fuch  ftarre  can  fall  into  it ,  to  make  it 
 bitter  ;  no  fuch  viol  can  be  powred  into  it  toturneit 
 into  blood. 
 
 Secondly,  note. 
 
 7hat  this  Spring  and  fountaine  of  living  waiter  is  only  to 
 refreJJo  the  Spoufe. 
 
 Ttt  Thefc 
 
5o6  An  EXP  OS  IT  ion  of        Chap.  4 
 
 Thefe  water?,  although  they  abound,  yet  they  flow 
 not  forth  of  the  garden,  they  be  (hut  up  and  fealed, 
 none  other  garden  or  plants  are  watered  by  them.Now 
 fome  may  objeft,  that  the  do&rine  of  the  Gofpell 
 is;publifhed  to  all  promifcuoufly,  how  is  it  then  a 
 fovintaine fealed  up?  Ianfwer,  that  the  word  doth  in 
 a  fort  flow  forth  to  all3which  are  not  the  true  plants  of 
 the  Lord  5  but  it  doth  not  water  them,  they  have  not 
 lively,  fpiritualL,  and  effeftuall  working  of  it ,  to  make 
 them  grow  and  beare  fruit.    It  is  with  them,  as  water 
 falling  upon  a  Rock,  which  doth  only  wet  the  out-fide 
 and  not  foften  the  rock  or  ftone  within,  So  that 
 though  the  outward,  litterall ,  and  hiftoricall  part 
 of  the  word  be  common  to  many,  yet  the  fpiri- 
 tuallpart,  and  the  lively  efficacie  thereof,  is  peculiar 
 to  the  Spoufe  alone:  Sheonlyis  refrefhed  with  thefe 
 fountains  ofliving  water,  her  plants  be  watered  all 
 with  them,and  made  fruitful.    Thirdly  Obferve. 
 That  the  Spoufe  is  chafi  unto  thrift. 
 She  will  bringforth  fruit  only  unto  him,  and  wate- 
 reth  no  plants  but  her  owner  when  Solomon  would 
 teach  fpirituall  chaftitie,  he  doth  thus  expreffe  it: 
 Drinke  water  out  of  thine  owne  Cifierne^  andrunning  waters 
 out  of  thine  owne  well;  let  thy  fountames  be  differ  fed  a- 
 broad^  and  rivers  of  water  sin  the  Jireets  :  let  them  be  only 
 thine  owne^  and  not  ftr  angers  with  thee  :  let  thy  fount aine 
 beblejjed^andrejoyce  with  the  Wife  of  thy^  &c.  Prov,  5,15. 
 18.  Thus  the  Spoufe  here  is  a  fountaine /£*&;/  up9  (he 
 isnotforftrangers  and  fuch  aspafle  by,  her  care  is  to 
 keepe  her  felfe  holie,  pure,  and  chaft  unto  her  beloved, 
 fhewaterethonly  her owne plants,  (he keepeth  watch, 
 leaft  any  uncleane  thing  (hould  enter,  fhe  openeth  her 
 gate  s,  that  only  the  righteous  Nation  may  enter  in^  as  it  is 
 
 in 
 
Verf.i 3.  Solomons  Song.  507 
 
 in  ifa.26.  2.  Thus  we  have  the  Spoufefet  forth  as  a 
 well  watered  garden  apt  to  beare fruit  :  now  what 
 ftore  of  all  forts  of  precious  fruits  (he  brought  forth^he 
 two  next  verfes  doe  (hew,  for  here  are  reckoned  up  all 
 manner  of  the  beft  plants. 
 
 VERS.  13,14. 
 
 Thy  plants  are  an  Orchard  of  pomegranates  \  with  pkafant 
 
 fruits,  camphire,  with  Spikenard. 
 Spikenard  and  Saffron,  Calamus  and  Cynamon,  with  all  the 
 
 Trees  of  frankincenfe,  myrrhe  ,  and  aloes 3  with  all  the 
 
 chitfe  Spices. 
 
 HEre  is  the  goodlieft  garden  5  that  ever  was 
 heard  of,  which  is  not  only  a  garden  inclofed, 
 and  fealed^but  is  alfo  full  of  all  fweet  plantsD  here  be 
 fweet  fruits.,  here  be  all  the  chiefe  fpices,  and  fweet 
 incenfe,  here  is  whatfoever  is  delegable  and  preci- 
 ous. Chrift  in  his?  commendations  of  his  Spoufe, 
 doth  enumerate  and  reckon  up  all  manner  of  the  belt 
 plants^  facing. 
 
 ?by  plants  are  as  an  Orchard  of  Pomegranates,  &c 
 
 7hy  Plants,  or  thy  ]ojf-fpringt  that  \s,  thy  Children  or       , 
 Members,  all  that  are  let  or  planted  in  thee.    The  He-  MJPfni- 
 brew  word  tranflated  plants ,  comes  difendingforth,  that  fit,  iiide 
 is3  of  growing,  and  bringing  forth  fruit  :  hereby  is  mniSp 
 ftiewne3how  full  ot  pleafant  plants  the  Lords  garden  ^W1"""' 
 is5  it  is  not  only  fenced  inD  and  well  watered,  but  alfo 
 replenifhed    with  wholfome,    fweet  and  precious 
 Plants. 
 
 Are  as  an  Orchard,  or  Paradife  :  (o  called  of  the  He- 
 
 Ttt  2  brew 
 
5C-8  An  EXPOSITION   of        Ghap.4 
 
 brew  word  Pardee  a  place  fet  with  pleafant  plants  and 
 DTTS):-  Trees,  as  appeares,  Scclef  2.  5.  As  it  were  the  gar- 
 ""*'"*  den  of  Eden,  to  which  all  the  world  is  but  as  a  wild 
 Field  or  Widernefle. 
 
 Ofpomegranates,  or  pomegranate- Apples,  fo  Arim  Mont. 
 renders  it$  they  are  fo  called,  becaufe  they  were  full 
 «.*2!8H  of  grains  or  kernels,  thefewere  very  deare  andpreci- 
 mahr!wn  ous5  y ea  vei7  healthfull  and  good :  for  they  were  good 
 to  repreffe  the  heat  of  choler,  and  malignitie  of  Fevers 
 they  alfo  comfort  the  ftomack  and  belly,  and  prevent 
 fkintings  and  fwoonings. 
 
 With  pleafant  fruits,  that  is,  abounding  with  fweet 
 ft-uits,  and  pleafant  things  3  fuchas  thefe  were  part  of 
 jf^Axbleffingjas  we  may  reade,  Deut.  33.  13.  of  the 
 precious  fruits  put  forth  by  the  Sun  and  Mdone  :  fo 
 that  befide  the  Pomegranate,  there  were  all  other  plea- 
 fant fruits,  and  precious  things,  fome  particulars 
 whereofhereekoneth  in  this  verfe5  and  in  the  verfe 
 following. 
 CI3^S3  Camp  hire,  or  Camphire  fruits,  or  Cipres  berries,  for  the 
 C)t*u..  word  is  of  the  plurall  number.  Camphire  is  a  fweet 
 gumme,  but  Cypres  is  a  tree,  very  pleafant  and  well 
 fmelling.  The  Hebrew  Copher,  (from  whence  the  Cy- 
 pres-tree  feemeth  to  be  derived \fignifieth  Atonement 
 and  propitiation.  Camphire  with  its  fweetneffe  doth 
 much  refrelh  the  Spirits,  and  cheereth  up  the  minde. 
 See  this  more  explained,  in  Chap.  1. 14. 
 
 With  Spikenard,  or  nards,  this  word  is  alfo  in  the 
 plural  number,though  in  the  next  vers  it  is  ufed  Angu- 
 larly :  the  plurall Sp7 /{enards,  teemeth  to  imply  all  forts 
 of  nards:  for  there  are  divers  forts:  that  which  is  oi 
 the  true  nard,  is  ofexceding  fweet  and  pleafant  fmel, 
 by  which  it  ftayeth  diftillations  of  the  head,  and  di- 
 
 gefteth 
 
Verf.  14.  Solomons  Song.  509 
 
 gefteth  cold  humours,  and  the  like.  It  was  precious 
 andcoftly,asappeares  Mark.  14.  3.  Alfo  Joh.  12.  3. 
 And  it  groweth  in  India,  Syria,  and  other  places  there- 
 abouts. The  word  Spikenard  is  framed  of  the  Hebrew 
 word  nerd,  whence  the  Greekes  call  it  Nardos,  and 
 the  Latines  tardus. <  See  it  more  explained  in  Chap- 
 ter 1.  14. 
 
 Verf.  14.   Spikenard  and  ?affron,&c. 
 
 Spikenard,  this  is  fpoken  of  already  in  the  former 
 verfe.  tAnd  faffron,  a  thing  precious  and  profitable 
 to  comfort  the  heart,  and  helpeth  digeftion,  &c.  Saf- 
 fron hath  its  name  in  Hebrew,  carcom,  becaufe  of  its 
 yellow  colour. 
 
 \  '  Calamus,  01  Cane,  or  reed,  it  is  like  this  is  meant  of 
 that  which  is  called  Calamus  Aromaticix,  or  odoratus,  for 
 theexcellent  fmel  it  had$  and  was  wont  to  be  brought 
 out  of  Arabia  felix,  into  Judeah  :and  was  appointed  to 
 be  ufed  in  the  confettion  of  the  holy  oyle,  ExW.  30.  a  3. 
 It  helps  the  paffages  of  urine,  and  alfo  the  wombein 
 conception. 
 
 This  word  Callus  hath  it^name  after  the  Greek,  in 
 Hebrew  Canchjx  is  a  facet  m^bought  and  brought  out 
 offarre  Countries,  as  apeaies,  by  Jer.  2.  20.  And  alfo 
 7/^.43.  24. 
 
 Cynamon^  Thb  is  alfo  farrefetcht,and  of  great  price 
 and  excellency,  ThharomaticallCynamon,  commetbof 
 the  Hebrew  name  Kinemon,  and  it  is  the  barke  of  a 
 TreeDufed  for  fweet  odours :  This  was  alfo  ufed  in  the 
 confe&ion  of  the  holy  OylCjEx0rf.3o.23. 
 
 With  all  the  Trees  of  Frankincenfe,  that  is3  all  Trees 
 bearing  incenfe,  or  matter  that  yeildeth  a  fweet  fmell 
 or  favour  9  whereof  alfo    he  reciteth  two  in  the 
 
 following  ... 
 
510  JnEXPOSiriONof        Chap.  4 
 
 following  words,  as  myrrhe  and  Aloes.  Frankjncenfe 
 was  ufed  in  the  holy  perfume  or  incenfe,  Exod.  30.  34, 
 3  5 .  And  is  good  to  help  and  reftraine  ulcers,  gonts  and 
 fluxes  of  blood,  &c. 
 
 Myrrhe,  This  was  of  an  excellent  favour,  as  ap- 
 peares,  Tfal.  45,  8.  Myrrhe  is  the  fweet  gumme  that 
 iffueth  from  the  myrrhe  Tree:  it  was  oneof  the  firft 
 of  thechiefe  fpicesthat  was  put  into  the  holy  Oint- 
 ment, which  was  made,£.xW.  30.  23.  It  hath  its  name 
 pthLkift.  of-the  Hebrew  More  no  gum  is  preferred  before  it, 
 lib.  1 2. tap.  fajt^  vimjQ%  with  myrre  the  dead  body  of  Chrift  was 
 embalmed ^ohn  19.  39.  And  with  it  the  wife  men  ho- 
 noured  him  at  his  birth,  Mat.  2.  Seethis  more  largely 
 opened  in  Chap:  1. 13. 
 
 And  Aloes ,  this  is  a  certaine  kind  of  fweet  and  pre- 
 cious wood,  which,  in  regard  of  its  fragrancy  is  put 
 with  Myrrhe,  in  ?faL  45.  8.  And  is  alfoufed  to  an- 
 noint  dead  bodies,  John  19.30. 40.  Aloes  comes  of  the 
 Hebrew  Ahaloth,  it  was  fuch  a  fweet  wood  wherewith 
 perfumes  were  alfo  made.lt  is  a  tree  growing  in  Arabia, 
 &  India  which  giveth  a  very  fweet  odour,  and  is  like 
 the  thine  woodfpoken  of  in  Revel.  18.  12.  Hecon- 
 cludeth  by  adding, 
 
 With  all  the  chief ej pices. 
 
 In  the  Hebrew  it  is,  with  all  the  heads  offpiccs^  that  is, 
 Hsvy  with  all  moftcoftly,  fweet,  and  pretious  things,  the 
 >tP*o  principally  and moft  excellent  of  fpices .•  Seethe  like 
 a'Dtfa  in  £2,4.27.  22.  Now  by  thefe  fruits  are  fignifiedthe 
 Cumomni-  fpirituall  graces  of  the  Saints,  which  are  precious  and 
 tuscaphi-  fweet  before  God,  and  man,  fuch  are  the  fruits  of  the 
 twSTiut  Spirit,  mentioned  in  Gal.  5. 22.  23* 
 
 Mont. 
 
 Hence 
 
Verf.13.  Solomons^.  511 
 
 Hence  Obfervc. 
 
 That  the  Spoufe,  Chrifls  garden  is  full  of  fweet  and  pka- 
 fant  fruit. 
 
 Hence  the  graces  in  her  are  compared  to  every  fvveet 
 Tree,8t  to  every  rare  &  coftly  thing. The  Saints  are  the 
 goodly  plants  of  the  Lords,  and  they  doe  beare  all 
 thefe  fweet  and  dele&able  fruits  before  mentioned} 
 what  a  goodly  garden  hath  the  Lord  planted  to  him- 
 felfec  where  all  pleafants  grow?  never  had  any  earth- 
 ly Prince  fuch  a  garden  with  plants  of  pomegranates, 
 with  fweet  fruits,  as  Camphire,  Spikenard,  fweet  Ca- 
 lamus, andCynamon,  with  all  the  Trees  of  incenfe, 
 myrrhe,  and  Aloes,  and  all  chiefe  fpices :  All  this  ten- 
 deth  to  the  commendations  after  this  fort.  That  as 
 thofe  gardens  be  moft  excellent,  and  worthy  to  be 
 beloved  and  efteemed,  that  have  the  moft  rare,  beft, 
 and  precious  things  grow  in  them  :  fo  thefe  excellent 
 graces  and  fruits  of  the  Church,  doe  commend  the 
 fame  to  Cod  and  men,  and  make  Chrift  the  Bride- 
 groomeCasitwere)inamoured  with  the  love  thereof, 
 The  Church  then  as  the  Spoufe  of  Chrift  is  beauti- 
 fied and  adorned  with  the  gifts  and  graces  of  the  Spi- 
 rit, even  as  a  plentifullandpleafant  garden,  with  in- 
 finite numbers  of  rare  and  pleafantfimples,  as  they  call 
 them,  or  fruits,  whereby  (heeis  made  commendable, 
 fpreading  her  fame  far  and  nigh,  infomuch  that  Chrift 
 her  hufband  is  even,  as  it  were,  ravifhed  with  her  love : 
 yetnotwithftanding  (he  hath  nothing  of  her  ownetc 
 move  him  to  that  affeftion,  but  all  that  fhehath  com- 
 meth  from  him,  as  appears  in  £&e&  16. 14.  So  much 
 for  the  firft  part  of  the  Chapter,  wherein  Chriftdidfo 
 highly  commend  the  Spoufe  ;  the  fecond  part  follo\v- 
 eth,  wherein  the  Spoule  makes  fome  returns  of  Chrifts 
 praifes  to  him.  VEBL& 
 
512  An   EXPOSITION  of         Chap.4 
 
 VERS.  15,16,17. 
 
 A  fount  nine  of  gardens, a  well  of  living  waters ,  andfireames 
 from  Lebanon*  * 
 
 Awaks,0  north-wnide,  and  come  thou  fouth,  blow  upon  my 
 garden,  that  thefpices  thereof  may  flow  out :  let  my  belo- 
 ved come  into  his  garden,  and  eate  hfc  pie  af ant  fruits. 
 
 I  am  come  into  my  gar  den, my  Sifter,  my  Spoufe,  I  have  ga- 
 thered my  myrrhe  with  my  f  pice  ^  I  have  eaten  my  honey - 
 combe  with  my  honey ,  I  have  drunks  my  wine  with  my 
 milke?  eate^  0  friends,  drinks,  yea,  drinks  abundantly, 
 O  beloved.! 
 
 HAving  difpatched  the  firft  part  of  the  Chapter: 
 now  folio  weth  thefecond  part  thereof  wherein 
 wee  may  Obferve. 
 
 Firft,  the  prayer  of  the  Spoufe,  verfe  15,1$. 
 
 Secondly,  the  anfwer  of  Ghrift,  verfe  17. 
 
 The  prayer  of  the  Spoufe,  defireth  theprefenceof 
 Chtift9  who  doth  indeed  minifter  power  to  her  to  be 
 a  garden,  and  water,  to  water  her  withall.-  therefore 
 firft,  (he  fetteth  forth  Chrift  uuder  thefe  fimilitudes 
 which  are  agreeable  to  fuch  things,  as  caufe  fruitful' 
 neffe  in  the  garden. 
 
 Firft,That  he  is  the  fount  aine  of  the  garden,  a  well  of  li- 
 ving 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,  N<?rfA,  and  South,Rt  fore- 
 very  feafon,  to  make  the  garden  profper.    Then  fhe 
 fetteth  downe  the  parts  of  her  prayer:f jr  his  prefence 
 in  two  refpefts. 
 
 Firft,  To  minifter  unto  her  the  caufe  of  all  fruitful- 
 
 Hefle, 
 
Verf. 1 5-  Solomons  Song.  ft  9 
 
 nefl^ both  for  winde  and  weather,  and  nourishment 
 of  water,  all  which  is  meant  in  thefe  words,  Arifo 
 Northland  come  Southland  blow  on  my  garden^  let  the  wa- 
 ters ofhisfpirit  overpow  all  my  fpices. 
 
 Secondly,  To  accept  from  the  Church  the  pleafant 
 fruits  of  hoi  y  fervices,  the  oblation  of  men  renewed 
 by  the  Spirit^the  fruits  ofthe  lips  in  praifeand  tbankf- 
 giving,  ckc.  in  faying.  Let  my  beloved  come  into  his  gar- 
 den ,  and  eate  his  pleafant  fruit. 
 
 A  fountaine  of  gardens^  &c. 
 
 This  feemethrtobethe  fpeech  of  the  Spoufe  unto 
 
 Chrifh  0 thou  fount  aine^&c.  Now  whereas  the  Lord 
 
 had  commended  the  Spoufe  in  the  former  verfe,to  be  a 
 
 fweet  garden,  fo  well  watered,  and  of  fuch  precious 
 
 plants":  fhe  now  afcribeth  all  the  praife  thereof  unto 
 
 him,  as  if  fhe  had  faid  thus  :  I  humbly  acknowledge 
 
 the  things  to  be  in  me,  that  thou  haft  faid,  howbeit  I 
 
 confelTe,thattheyarenotofmyfelfe,  but  from  thee, 
 
 the  fountaine  of  all  good  things,  and  though  that  I  do 
 
 performethedutieofa  fountaine  towards  mine,  yet 
 
 thou  art  he,  to  whom  indeed  the  name  of  fountaine 
 
 and  living  waters,  yea  of  life  it  felfe  doth  only  apper- 
 
 taine:  yea,  thou  art  the  only  fountaine,  and  I  doe  but 
 
 water  others  as  from  thee,  0  fountaine  of  garden^  8tc.  It 
 
 is  from  thefonntaine,that  all  the  Rivers  flow,(in  Pfal. 
 
 104.  1  o.)  which  waterthc  gard(  ns  and  plants  in  them, 
 
 fo  making  them  greene  and  fruitfull.  The  Prophet 
 
 Ez,e^e/5fpeakingof  the  glorie  of  Ajfiria^  comparing 
 
 him  to  the  Cedars  of  Lebanonjwhh  fairebranche*,faith 
 
 The  waters  made  htm  great  5  the  deep  fet  him  on  high,  ivith 
 
 her  rivers  running  about  his  plant s^  &c.  Ezek_.  ?i-  40  5« 
 
 Uuu  And 
 
5i4  ~  An  E  X  T  0  S  It  I  0  N   of        Chap,4 
 
 And  fo  when  defolation  is  threatned  to  the  Church 
 of  the  jewes,h  is  likened  to  a  garden  that  hath  no  water ; 
 tfa.i.%0.  It  is  to  be  noted  alfo,  that  the  univerfall 
 Church  is  but  one  garden,  and  all  the  particular  Chur- 
 ches be  gardens,  fo  that  her  fpeech  and  his  doe  not 
 differ^  when  he  calleth  her  a  garden,  and  {he  calleth 
 him  a  fcuntaine  of  gardens,  when  he  calleth  her  a 
 fountamefeakdup,  which  doth  water  all  the  plants 
 {hee  doth  acknowledge  the  truth  thereof  unto  his 
 praife,affirming  that  he  is  the  fountain  of  the  gardens; 
 that  is,looke  whatfoever  waters  of  life  be  in  her,  yea, 
 in  all  particular  Churches,  they  flowfromiiim,  he  is 
 thefountaine. 
 
 Hence  Obferve. 
 That  Chriji  is  an  overflowing  fount  aim  of  living  water 
 nfrefiringth?  garden  of  his  Churchy  with  fir  came  s  of  hk 
 fidnejje. 
 
 The  Spoufe  doth  acknowledge  all  her  fupplies 
 from  him,  in  one  word,  when  {he  calleth  him3  a  f0UU- 
 taine  of  gardens.  It  pleafed  the  Fat her ,  that  in  himfoould  all 
 falneffedwell,Cel.  I   19.  And  in  him  dwellcth  all  the  fid- 
 nefje of  the  God-head  bodily,  Col*  2.  9.  Noiv  of  his  fnlneffe 
 have  we  all  received^  and  grace  for  grace,  Joh.  1.  \6  And  he 
 he  is  made  unto  us  of  God,  wifedome,  righteoufnejje,  fanfti- 
 fication,  and  redemption,    \  Cor.    1.30.  Chrift   by  his 
 Spirit  doth  refrefh  his  Churches,  and  alltheir  plants, 
 fatisfieth  their  foule  in  drought,  and  maketh  fat  their 
 bones  .•  that  their  foule  is  Like  a  watered  garden,  and 
 they  fl) all  not  forrew  any  more  at  all,  Jer.  31.   12.  She 
 addeth. 
 
 A  well  of  living  waters. 
 
 The  Spoufe  meaneth  by  this,  word,  continnall  wa- 
 ters^ 
 
Vert  15.  Solomons^,  515 
 
 /errand  fuch  as  cannot  be  drawnedrie  :  thu*  the  well 
 that  ifaaci  fervants  diged  in  the  valley,  is  called  a  mil 
 of  fpringing  walcrsy  Gen.  26.  19.  in  the  Hebrew  it  is, 
 UvingwaUrs^  that  ic,  fuch  as  fpringeth  continually,and 
 drieth  not  up  :  To  that  by  living  water  here  is  meant, 
 fpringing  and  running  water,  fuch  as  is  not  dry  with 
 heat,  neither  putrific s,  but  is  alwayes  wholefome,  and 
 giveth  life  continually. 
 Hence  Obferve. 
 
 1h.it  Chrifl  is  a  continual!  faring  of  living    water  to 
 refrcJJj  and  comfort  his  church  with  allfupplies. 
 
 The  graces,and  waters  of  life,  which  doe  flow  from 
 Chrift  upon  his  Church,  are  fuch  as  can  never  be  dry  - 
 ed  up, they  flow  from  a  bottomles  fountaine,  albeit 
 hebeftowethhis  graces  and  gifts  from  time  to  time, 
 in  never  fo  great  abundance,  yet  they  be  notdimini- 
 fhed.  Chrift  is  a  fountaine  never  drawnedrie,  though 
 he  communicate  never  fo  much  ,  yet  he  hath  never 
 the  lefle  in  himfelfe :  fo  Chrift  giveth  water  of  life,  of 
 wilier^  whofoeverdrinketh,  It  JI?all  be  inhim  a  well  of 
 wahrjpringing  up  into  evcrlajhtiglifC)  Joh.  4.  14.  And 
 againe,  fpeaking  of  the  Spirit,  which  they  that  be- 
 lieve on  him,  fhould  receive,  he  faith,  He  that  believeth 
 on  ;;;e,  &c>  out  of  his  belly  fi  all  flow  rivers  of  living  irater^ 
 ^joh.  7.  38.  Chrift  is  an  everlafting  fpring,  alwayes 
 lending  forth  waters  of  life  to  rcfrefhhis  Saints  :  the 
 fupply  that  he  gives  is  conftant :  'tis  not  like  a  win- 
 ter-bourne, that  failes,  and  dries  up  in  the  Summer  : 
 but  like  an  ever  fpringing  fountaine,  whofe  ftrcames 
 are  never  drie.  Now  fhe  ftill  proceedeth  in  the  com- 
 mendations of  her  beloved,  and  faith. 
 
 Uuu  2  And 
 
5i6  An  EXPOSITION  of        Chap,  4 
 
 And Jlreames  from  Lebanon. 
 
 Streawes^running^r  flowing  from  Lebanon,  the  water 
 that  came  from  Lebanon,  was  pure  and  cleare  wa- 
 ter^ yea,  'Jordan  it  felt  watering  the  Land  of  ifracll^ 
 cameafterafort  frcm  thence,  and  no  doubt  but  the 
 water  of  Lebanon,  tatted  of  that  fwcetnefle,  that  is 
 mentioned  before,  in  vefe  n  .of  this  Chapter  Leba- 
 tftftf  being  a  place  of  fo  many  iweet  Trees  and  Plants, 
 the  ftreames  flowing  thence  muft  needs  be  fweet  alfo: 
 even  as  the  waters  that  flow  out  of  the  hils,  where  Ci- 
 namon,  and  Cloves  [grow,  do  alfo  partak  of  the  fweet- 
 nefle  thereof.  Then  thefumme  of  all  is  thus  much} 
 theSpoufecommendethChrift,firft,  for  the  fulneffe 
 and  plenitude  of  all  graces,  in  that  (he  calleth  him, 
 The  fountaine  of  gardens. 
 
 Secondly,   For  the  perpetuitie  of  the  graces,  in 
 that  (he  calleth  him.  The  well  of  living  waters. 
 >  And  laftly.  For  the  fweetneiTe  and  pleafantnefle 
 of  the  fame,  in  that  fhe  refembleth  him  to  the  moft 
 fweet  andpleafant  waters,  flowing  from  Lebanon. 
 Hence  Obierve. 
 
 That  the  water  of  life  flowing  from  Chrifito  hk  Saints, 
 is  vzry  fweet  andplepfant. 
 
 David  faith,  7  houleadefi  me  by  the  Jlill waters.  In  the 
 Hebrew  it  \%, Waters  of  reft,  that  is,  moft  quiet,  ealme, 
 and  ft  ill  waters,  fuch  as  give  reft  and  refrefhing.  Chrift 
 which  is  in  the  middeft  of  the  throne  of  God,  pall 
 lead  his  Saints  to  the  (Tweet,  pleafant,  and)  lively  foun- 
 tains of  waters,  Revel.  7.  16.  17.  This  water  is  ex- 
 cellently refembled  by  the  water  of'  the  fan&uarie, 
 fpokenof  in  Ezel{.  47.  6.  ic.  where  waters  iffuing  out 
 he    SanUuarie ,  ranne   along   Galilee,   and  to  the 
 
 plaitae 
 
Verf.i6.  Solomons%  517 
 
 plaine,  and into the  Sc a 5  &c.  and  every  living  thing  that 
 tnoveth  whitherfoever  the  Rivers  cor,?e^  pall  live0  &c.  and 
 every  thing  pal/  live  whither  the  River  commeth.   So  in 
 Revel,  22*  I.  Onto]  the  i  krone  of  God ^  and  of  the  Lamh^ 
 a  pure  River  of  water  of  life  proccedelh.      Water  of  life 
 muft  needs  befuchas  doth  cheere  and  refrefh  the  fpi- 
 rits.     This  living  water  flowing  from  Chrift  doth 
 give  life,  and  prefervelifein  all  thofe  that  drirkeit. 
 Ar,d  it  is  faid  to  be  c/earcas  Cry  (tall ^  Rev.  22.1.  that  is, 
 tranfparent,  and  exceeding  all  Fountaines  in  cleer- 
 neile5  moft  pleafant  to  the  eye^  as  (hewing  all  that  is 
 therein  to  the  very  bottome:,  and  moft  pleafant  to 
 the  taft,  as  free  from  mud  and  filth. 
 
 Now  we  (hall  proceed  to  the  other  part  of  the 
 Spoufes  fpeech,  which  is  exprefled  id  the  next  verfe, 
 wherein  (he  maketh  earn  eft  prayer,  faying, 
 
 VERS.    16. 
 
 Awake^O  North  wind,  and  come  thou  South,  blew  upon  my 
 Garden,  that  thefpnes  thereof way  flow  out :  Let  my  be* 
 loved  com*  into  his  Garden 0  and  eat  his  pleafant  fruit. 
 
 "IN  thefe  words  the  Spoufe  intreat^h  graces  from 
 j  her  head  and  hufband  Chrift,  to  make  her  fruitful! 
 withall.     It  is  a  notable  turning  of  her  fpeech  to  the 
 winds  and  quarters  of  the  world,attributing  fence  un- 
 to things  without  life,  which  is  alfo  common  to  Po- 
 ets andlcvers^efpecially  in  their  Love-  fongs. 
 There  be  two  parts  of  this  prayer. 
 i.  Sheecraveth  the  infpjrationand  gracious  gifts 
 of  the  fpirit,  by  turning  her  fpeech  to  the  winds  to 
 blow  upon  his  Garden  in  thefe  words,  Arife,  0 North 
 _wind,&c.    Shee  giveth  1  reafon  of  her  deftre^  That 
 the  J  pices  thereoj  may  • 
 
 2,  Si 
 
5l8  An  E  X  P  0  S  I  T  I  0  N  of         Chap. 4 
 
 2.  Shce  intreateth  Chrifts  prefence,  inviting  him 
 to  come  into  his  Garden  fpeakingthu*,  Let  my  gloved 
 come  into  kk  Garden^  together  alfo  with  the  end  there- 
 of, Tocat  hisplcafdtit  fruits. 
 
 Axvak?,  0  North  wind,  and  come  thou  South  Jkc. 
 
 Awake)  ox  arife,  or,  rajfe  up  (thy  felfe  )  thou  North 
 wind.  He  meaneth  the  North  quarter,  becaufeit  is 
 VigihvK  cold  and  moift,  as  being  far  removed  from  the  Sun, 
 evilly**  and  this  is  fpoken,  as  having  regard  to  the  day-  time, 
 !££*  and  hot  Country  of  the*Land  c&Jtdea.  \ 
 vet  fufcm-  And  come  thou  South;  This  quarter  is  hot  and  dry, 
 vit-  and  both  thefe  winds  are  joyned  together }  So  that 
 
 though  the  North  and  South  w7inds  be  of  contrary 
 qualities,  as  C(  ld3  and  hot,  moid*,  and  dry,yet  are  they 
 both  fitting  for  hereftate,  which  fometimeneed^th 
 fharp  reproofe,  like  the  mppngNorthvoind,  and  fome- 
 time  fweet  and  gentle  confolation,  like  unto  the  South 
 wind^  fweet,  and  cherifhing.     Now  under  thefe  quar- 
 ters, andbyfuchan  equall  mixture  of  the  winds,  no 
 doubt, but  is  meant  fuch  means  whereby  Chriftdoth 
 rcfrtfh  the  Garden  of  his  Church,  to  cleanfe  theatre  of 
 its  and  make  it  more  fruitfull  5  and  withall  by  the 
 contrary  courfe  of  winds,  purgeth  the  aire,  and  giveth 
 fometimes  cleare,and  fometimes  dropping  featonsaas 
 may  ferve  mod  for  the  benefite  of  the  Garden.     Now 
 that  fhe  may  have  the  full  benefite  of  thefe  winds,  (hee 
 
 addeth, 
 
 And  blow  upon  my  Garden, 
 
 llcvp)  that  is,  even  as  it  were  bv  blafts  or  blowing 
 ^ from  fundry  quarters.-  worke  tbat  which  thou  fecft 
 to  be  gcod  and  profitable  for  me.     BUw  upon  my  Gar- 
 den, 
 
Verf.  16.  Solomons^.  5*9 
 
 dctJ}  that  is,  caufe  the  wind  to  blow  upon  mc.     It  is 
 the  Lord  that  brin  get  h  forth  the  winds  out  of  hktreafure^ 
 Pial.135.7.  and  ipeaketh  unto  them  to  blow.    Here- 
 by is  fignifiedthe  quickning  efficacy  of  the  fpirit  <^  f 
 Chrift^as  it  is  in  Eze\.  37.9.  the  Prophet  was  willed  to 
 Prophecy  to  the  Wind*  and  fay  thereunto,  C^mt  from 
 the  fewre  winds  ^  Owmd^  and  blow  upon  tb'fe  fla/ne,  that 
 they  may  live.    And  ag  ine  the  efficacy  of  the  fpirit  of 
 Cod  is  iefembledby  the  wind  in  John  3.8.   So  on  the 
 contrary, the  retraining  of  Gods  fpirit^  let  out  by  the 
 GofpelJ,  is  fignified  by  fowre  Angells  holding  the 
 fowre  winds  of  the  Earth,  i  bat  the  wind fbsuld not  blow 
 on  the  Earthy  nor  cv  the  Sea ^  nor  on  any  Tree3  Revel.  7.  r. 
 Now  it  is  fomething  darke  in  that  the  Church  calleth 
 
 My  Garden. 
 
 TheSpouie  doth  not  call  k  her  Garden,  as  having 
 any  thing  of  her  felfe^  for  whatfoever  Ornaments, 
 Flowers>Plants,  &c.  fhcehatb,  fhee  hath  them  from 
 Chrift.butby  reaf  n  of  then.gh  conjunction  which 
 isbetweene  Chriftand  his  Church,  (he  being  flefh  of 
 his  flefh,and  bone  of  his  bone,  Ephef.  5.  3c.  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  therwmeof  drift,  1  Cor.  12.  12. 
 Now  from  the  firft   part  of  the  Churches  prayer, 
 Obferve, 
 
 Firft,  from  the  comparifon  fetchtfrom  the  wind, 
 attributing  fenfeto  things  without  life,  in  generall 
 note. 
 
 ihut  Chrifl  hath  the  command  of  all  creatures.  He  calls 
 for  the  winds  out  of  his  treafures  when  he  pleafes,  and 
 
 re- 
 
52o  An  E  XP  0  S  IT  ION  of        Chap.  4 
 
 reftraineth  them  againe  at  his  will.  This  drew  the 
 Difciples  in  admiration  to  fay,  H  hat  manner  of  .man  is 
 this,  that  even  the  winds  and  the  Seas  obey  him?  Mat.. 8. 
 
 27-  "  » 
 
 Secondly,  we  fee  here,  that  Chrift  fpeaks  to  contra- 
 ry winds,  both  in  refpeftof  their  quality  and  quarters 
 from  whence  they  blow. 
 Hence  Note, 
 lhat  Chrifi  can  bring  good  things  to  his  Church  by  con- 
 trary meanes. 
 
 A  cold  nipping  North  wind,  and  a  pleafant  cherifh- 
 ing  South  wind,  may  both  be  fuitable  for  the  Garden 
 or  Chrift.  The  Spoufe  may  fometimes  (land  in  need 
 of  purging,  and  fometimes  of  cherifhing,from  whence 
 it  is  the  fpirit  of  God  carries  itfelfe  fuitable  to  both 
 conditions :  and  theSaints  maybe  fure,  thatall  the 
 winds  blow  them  good.  Thus  We  have  the  Apoftle 
 teftifying,  ifiat  all  things  worke  together  for  good  to  us 
 that  love  God,  Rom.  8.  28.  And  that  all  things  are  onrs, 
 Taul,  Apollo,  Cephas,  things  prefent,and  to  come,  life,  death, 
 &c.\  Cor.  3.  2i. 
 
 Thirdly  Obferve, 
 
 "lhat  the  Spoufe  dejircs  the  heavenly  breathing  of  Chrifls 
 
 fpirit  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  bodie«,that  are  meant  here,  which  blow 
 
 upon  thefe  heavenly  plants :  but  it  is  an  heavenly 
 
 breathing  which  (he  here  recprireth,  even  the  infpira- 
 
 tion  of  the  fpirit  of  God,  which  is  called  the  fpirit  of 
 
 San&ification,  the  fpirit  of  adoption,  &c.    Now  this 
 
 Spirit  ot  God  may  well  be  refembled  to  wind^and 
 
 that  in  fuch  refpefts  as  thefe. 
 
 1.  The  nature  of  the  wind  is  to  blow  where  it  lifietht 
 
 John 
 
Verf.16.  Solomons^.  y2l 
 
 John  3.  8.  So  the  Spirit  of  the  Lord  blows  freely,  and 
 opens  the  heart,  powringin  abundance  of  grace:  it 
 doth  awaken  and  draw  forth  all  the  affections  to 
 Chrift. 
 
 2.  The  wind  is  of  a  prevailing  force,  it  beats  downe 
 all  bHFore  it  .*  fo  the  Spirit  is  nighty  in  operation,  it 
 brings  downe  high  Mountaines  and  hills,  that  beex- 
 alted  againft  Chrift,  andlayes  them  levell :  no  man 
 can  prevaile  againft  the  fpirit  of  God. 
 
 3.  A  man  receives  his  breath  and  life  naturally 
 from  the  aire,  a  man  cannot  live  without  wind;  no 
 more  can  a  regenerate  man  live  without  the  fpirit  of 
 God:  for  by  the  breathings  of  the  fpirit  the  fouleof 
 a  Chriftian  lives, 
 
 4.  The  wind  is  of  a  cooling  nature;  fo  the  fpirit 
 doth  coole  the  hot  diftempersin  the  foule^  allaying 
 all  unnaturall  heats,  and  bringeth  the  foule  into  ft 
 
 .good  frame  and  temper. 
 
 5.  The  wind  is  of  a  cleanfing  nature,  it  purgeth  the 
 aire  and  the  water,  and  keepeth  them  from  infeftion  ; 
 So  the  fpirit  of  God  purgeth  the  heart  from  dead 
 works,  to  ferve  the  living  God  in  newnefle  oflifc. 
 
 6.  The  wind  hatha  cheriChing,  and  a  fructifying 
 force  with  it:  fo  the  Spirit  quickneth  and  cheriflicth 
 the  foule,  it  makes  the  heart  that  was  as  a  barren  wil- 
 der neffe,  to  become  a  fruitfull  Garden. 
 
 For  theferefpefts  and  the  like,  thefweet  gale  of  the 
 fpirit  is  compared  to  wind.  Hence  it  is,  that  the 
 Spoufedefireth  that  the  winds  may 
 
 1'Icpp  upon  his  Garden. 
 
 Hence  Obferve,  Fourthly, 
 That  the  Spoufe  alway  Jiands  m  need  oft  he  bhftuigs  of  the 
 
 Xxx  Spirit. 
 
5*9  jin  EXPOSITION  of        Chap.4 
 
 Spirit.  The  Spoufe  hath  no  power  to  any  thing  na- 
 turally, but  is  very  dead  and  dull,  and  therefore  ftands 
 in  need  al  way  es  to  be  quickned  by  the  blowing  of  the 
 fpirit.  All  the  beginnings  of  the  worke  of  God  in 
 u  $  growth,  and  ending,  is  from  meer  grace,  and  no- 
 thing elie  but  grace.  Therefore  we  muft  acknow- 
 ledge all  the  a&ings  of  Chrifts  fpirit  in  us :  and 
 though  Solomon  Obferves,  it  will  be  hindrance  to  ob- 
 serve the  winds,  Ecckf.-j.^.  yet  here  it  will  be  our 
 wifedome  to  obferve  the  gales  of  the  Spirit,  and  to  be 
 a&edbyit. 
 
 Laftly  Obferve, 
 That  the  Spoufe  is  the  Garden  ofchriif.  The  Pro- 
 phet Ifiiah  (heweth,  That  the  Vineyard  of  the  Lord  of 
 Hofisk  the  houfe  of  Ifrael^  and  the  men  ofjudah  an  his 
 pleafant  plants ,Ifa.  5.  7.  God  doth  plant  it,  vifite,  pro- 
 te&,  and  water  it,  yea,  he  takes  pleafure  in  his  Spoufe, 
 as  in  his  pleafant  Garden.  But  I  lhallnotftandon 
 this  point,  because  it  was  largely  treated  on  in  Verfe 
 1 2.  of  this  Chapter.  But  I  (hall  proceed  to  the  reafon 
 or  ground  of  this  requeft,  which  is  as  followeth. 
 
 That  t  he  f pices  thereof  may  flow  out. 
 
 By  Spices  here  are  meant  all  manner  of  graces  j  and 
 by flowing  out^fhee  meaneth  continuall  abode  and  in- 
 creafe  in  ths  fame,  and  that  fhee  maybe  more  and 
 more  fruitfull,  that  her  fruits  may  ripen,  and  be  abun- 
 dant, for  by  the  gracious  gifts  of  the  fpirit,  breathing 
 upon  the  Spoufe,  her  foule is  refrefhedand  comforted, 
 and  all  her  graces  doe  increafe  .•  fo  that  we  fee  to  what 
 end  (hee  defires  the  wind  of  the  fpirit  to  blow^  that  the 
 fprces  thereof  may  flow  out :  for  thofe  good  things  in  her 
 would  elfe  lye  dead,  and  bound  up,  unlefle  the  fpirit 
 let  them  ©ut,  Henee 
 
VerC'i6.  Solomons^.  52 
 
 Hence  Obferve,  Firft 
 
 As  it  k  the  Spirit  that  muft  firji  quicken  us^foit  is  the 
 fpirit  that  draws  forth  that  life  and  grace  that  we  have. 
 It  isthe  fpirit  that  muft:  firft  kindle  the  fire  of  the  Spi- 
 rit, life,  and  glory  in  our  fouls,  and  then  increafe  the 
 flame  thereof.  Firft,  the  wind  of  the  fpirit  blows, 
 then  the  fpiccs  of  grace  flow  out. 
 Secondly  Note, 
 
 7 hat  the  goodneffe  of  the  Saints  tmtfi  be  an  overflowing 
 goodneffe.  The  graces  or  the  Saints  muft  abound,  not 
 onely  in  them  felve$,*but /fori?  0/*f  toothers:  as  it  was 
 faidofjMw,  he  was  a  burning^  and  a  ffjimng  light.  The 
 Spirit  of  God  in  his  people  is  like  the  box  of  Oint- 
 ment that  Mary  powred  out,  which  perfumes  all  the 
 whole  houfe  with  its  favour. 
 
 A  Chriftian  never  thinks  he  hath  received  enough 
 of  the  fpirit,  unlefieit  makes  him  to  abound  in  him. 
 felfe,  and  How  out  to  others  ^  untefle  it  be  alwayes 
 making  new  difcoveries  of  God  and  Chrift  to  the 
 foule,  and  new  revelations  of  thebofome  of  the  Fa- 
 ther, whereby  the  foule  is  refrefht,  and  the  fragrancy 
 of  all  his  graces  drawne  out  to  his  owne  comfort,  and 
 the  good  of  others.  As  the  Sun  draws  forth  the  fra- 
 grancy  and  fweetnefle  that  is  in  the  flowers  of  the 
 Earth,  when  it  fhines  upon  them  3  and  as  the  wind 
 doth  convey  thofefweet  fmells  unto  us:  fodoth  the 
 fpirit  draw  forth  the  favour  of  grace,  and  convey  the 
 fmell  thereof  to  our  owne  fouls  and  to  others,  where- 
 by we  come  to  have  the  benefite  thereof.  Thus  far 
 of  the  firft  part  other  prayer,  defiringtheMr/Aand 
 South  wind  to  awake  and  blow  Hfon  his  Garde??^  that  th: 
 Spices  thereof  may  flow  out.  In  the  next  place  we  have 
 the  Spoufes  invitation  of  Chrift  to  come  into  his  Gar- 
 
 X  x  x  2  d&9 
 
5*4 An  EXT  OS  IT  IQN  of         Chap.4 
 
 dm,  with  the  end  thereof,  in  thefe  words. 
 
 lctr,l}  Turned  ceme  into  hit  Garden,  andeatehis 
 
 pcajattt  fruits. 
 
 Let  sifbdovid-com&c.  In  thefe  words  the  Spoure 
 ddiieth  Charts  prefence  meaning,  thatfheewould 
 hare  him  come  and  dwell  m  her,  even  as  he  h  d 
 promifed  in  the  fixth  Verfeofthis  Chapter  ;¥k 
 flice  invites  Chrift  to  come  into  her,  ^  into  his 
 Houfeor  Temple,  calling  him  Beloved,  becaufethe 
 ftreame  of  her  affections  run  tftwards  him  Chrift 
 was  (no  queftion  )  in  his  Church  before'  but  (he 
 defireth  a  farther  manifeftationofhisprefence  glorv 
 and  life  in  her.  '8     '> 
 
 Hence  Obferve, 
 
 lhat  where  then  is  the  leaji  appearance  of  chrift  in 
 the  joule  of  am,  then  is  further  def re  of  chrift,  preface 
 and  glory,  to  be  manifefled.  f  \  .  7 
 
 The  Spoufe  never  thinks  lhee  is  neer  enough  her 
 Beloved  untlllfhee  come  to  the  full  enjoyment  of 
 I Tk  rTh%alway«  wa"e  for  a  farther  revelation 
 or  the  Lord  from  Heaven,  and  cry,  Come  Lordlefm 
 contemtickly  Revel.  22.  ,7.  That  is,,  come  mani! 
 feftthy  felfe  more  and  more  in  the  revelation  of  thy 
 felfe  and  glory.  It  is  from  the  Spirit  that  wedefirc 
 a  greater  meafure  of  the  Spirit,  and  it  is  from  fome 
 difcovery  of  Chrift  in  us,  that  we  defirea  more  per- 
 fect revelation  of  him.  l 
 
 ^Z  S  r"!^  %d  and  Reafon  wherefore 
 whkh  is  f°  C°m€  int0  his  Garden= 
 
 to 
 
Verf.  16.  Sol  o  m  o  n  s  Song.  5?  : 
 
 Toeatehispkafant  fruits. 
 
 The  end  of  the  Churches  prayer  is,  that  Chrifi: 
 might  receive  honour  and  glorie,by  that  fpirit  of  grace 
 given  out  by  him  unto  her,  thee  would  have  Chrilc 
 ■come  in,  and  accept  his  owne  graces,  which  fhecallcth 
 plenjant  jruits-^  or  fruit:  of  his  precious  things.  The  word 
 translated  pic  af ant  is  of  the  pluarall  number,  and  may 
 be  rendered  fweetnefjes,  and  may  note  un:o  us  two 
 things* 
 
 Firft,  The  plenitude  and  fulnefle  of  grace  in  the 
 Saints,  they  are  full  of  fweet  things,  to  wit,  the  gra- 
 ces of  the  Spirit. 
 
 Secondly,  It  doth  denote  and  fet  out  the  excellen- 
 cy of  grace,  it  doth  farre  exceed  in  excellencie  all  the 
 glorious  things  in  the  world.  Now  is  it  not  fie  that 
 Cbriftfhould  eate  the  fruit  of  his  owne  Vine,  have 
 comfort  of  his  owne  garden,  taft  of  his  own  fruits  ? 
 The  greateft  delight  that  Chritt  hath  in  the  world,  is 
 in  the  garden  of  his  Church:  therefore,  that  he  might 
 take  a  full  delight  therein,  he  makes  it  fruitful  1,  ftored 
 with  precious  fruits,  as  growing  from  Plants,  fet  by 
 his  own  hand,  relifhed  of  his  own  fpirit,  and  fo  fitted 
 for  his  taft. 
 
 Hence  Obferve. 
 7  hat  the  Saints  are  made  fruit  full  by  the  breathings  in  of 
 Chrifi s  fpirit  upon  them. 
 
 When  the  winde  of  the  Spirit  blows  upon  the  gar- 
 den of  the  foule,  the  graces  of  the  Spirit,  as  fweet  fpi- 
 cesftowout  in  abundance.  So  that  now  the  Spoufe- 
 isnotlike//r^e/ofold,ane^/;F;we,  Hof  10.  1.  nei- 
 ther doth  fhebeareJFiW<gni/>e.r,  even  grapes  of  gall,  and- 
 bitter  duffers  9  as  in  if*..  5.  2.  but  fhe  is  filled  with  the 
 
 fruit' 
 
5^6  An  E  X  P  0  S  I  T  I  0  N  of        Chap.  4 
 
 fruits  of  righteoufneffe,  as  the  Apoftle  fpeaketh,  VhiU  1. 
 II,  And  is  fruit  full  in  every  good  woxl{§,  Coll.  10.   And 
 hath  her  fruit  unto  hohnejfe^  and  the  end  everlvfting  lifey 
 Rom.6.27.  The  Spoufe  doth  abound  in  fruitfulnene, 
 and  her  fruit  doth  exceed  in  the  exceHencie  thereof. 
 Secondly  Obferve. 
 That  the  fruits  of  the  Spirit  in  the  Saints,  are  very  plea- 
 fwg  and  acceptable  unto  thrift. 
 
 They  are  called  his  pleaj ant  fruits,  as  being  thofe  he 
 takes  much  delight  in.  Ghrift  cannot  but  delight  in 
 the  graces  of  his  owne  Spirit3  with  which,  and  for 
 which  he  is  to  be  honoured.  The  holie  aftions  of  the 
 Saints  are  calledfratf/,  joh.  1 5.  now  fruits  doe  not 
 only  fignifie  an  ifiuing  from  the  root,  but  alfo  plea- 
 fure  and  delight.  The  acceptation  of  thofe  fruity  and 
 the  communication  6{  farther  grace,  h  figniged  by 
 mutuall  fupping  together.  Revel.  3.   20.  Now  wee 
 muft  know  that  the  fruits  fpringing  from  our  natures, 
 that  relifh  of  the  old  man,  are  not  thus  pleafing  to 
 Chrift}  but  the  fruits  that  proceed  from  the  Spirit, 
 or  new  man:  fuchas  thefeare  acceptable,  being  per- 
 fumed vvithfweet  odour,  fpoken  of  Rev,  8.3.  Chrift 
 befprinklesourperfons,  prayers, and  praifes  with  his 
 owne  blood,  and  fo  makes  them  acceptable  to  God, 
 Heb.  9.  13. 
 
 Thirdly,  Obferve. 
 
 lhat  the  Spoufe  doth  after  ibe  all  her  good  things  to  be 
 Chriiis. 
 
 His  pleafant  fruits, hith  the  Church,  all  thefe  graces 
 are  his,  the  garden  is  his,  the  fruit  is  his,  yea,  and  all 
 the  pleaftntnefle  and  precioufneffe  of  the  fruit  his :  fo 
 that  as  David  faid,  Of  thine  oivne  Lord  I  give  thee,  Sftft 
 fo  doth  the  Spoufe  afctjbe  whatever  is  good  in  fe^r 
 
 1 
 be 
 
Verf.  17.  Solomons^,  527 
 
 be  from  Chrift.  The  Apoftle  afcribes  his  fpirituall 
 life  to  Chrift,  Gal  2.  20.  I  Iwe  (faith  he)^f  not  J, 
 bntchriji  lives  in  me  :  leaft  it  might  feem  too  high  for 
 the  Apoftle  to  fay,  Ilrve,  he  doth  as  it  were  corredt 
 hiinfelfc  by  fay  ing,  yet  it  is  Chriji  Uveth  in  me. 
 
 Now  upon  the  Churches  requeft,  for  Chrift  to 
 come  into  his  garden,  follows  his  gTacious  anfwer  un- 
 to  the  Churches  defire,  being  ready  to  fulfill  the  de- 
 fire  of  them  that  feaie  him,  in  the  nest  Verfe: 
 Lying. 
 
 VERS.  17. 
 
 lam  come  into  my  garden^  my  Sifter,  my  Spoufe,  I  have  ga- 
 thered my  myrrhe  with  my  Spice  ^  I  have  eaten  my  honey- 
 combe  with  my  honey  5  J  have  drnnke  my  wine  With 
 mymtlke^  eateO  friends ^drinke^yea^drinke  abundant- 
 ly O  beloved, 
 
 THe  efTeft  of  ihe  Churches  prayer  was,that  Chrift 
 would  accept  from  her  the  fruits  of  fervice^ 
 praifeandthankfgiving.  In  this  place  he  makes  an- 
 fwer,  wherein  wee  may  Obferve. 
 
 Firft,  Ckrifts  condefcending  to  his  Churches  re- 
 queft,  he  is  prefent  in  his  garden,  and  peribmeth 
 thofe  Offices  fhee  prajed  for,  I  am  come  into  my 
 garden. 
 
 Secondly,  A  fweet  compilation  given  to  the 
 Church,  My  Sifter^  my  Spmft. 
 
 Thirdly,  Chrift  declareth  the  workes  he  doth,  be- 
 ingeome  into  his  garden,  receiveth  the  fruits,  with  ac- 
 ceptation to  himfelfe5  J  have  gathered  my  myrrhe  with 
 
 my 
 
0g  AnEXPOSlTIONof         Chap.  4 
 
 fny  SVices^Jeate  my  hncy-comh  with  my  honey,  I  drank? 
 vmj  wine  with  my  milke.     Then 
 "  Fourthly,    He  inviteth  others  to  the  participation 
 of  this  divine  and  magnificent  banquet,  in  faying, 
 Bate  0  friends,  dr<nk?,  yea  drink?  abundantly,  0  beloved. 
 
 1  am  coml  into  my  garden^  &c. 
 
 Tarn  come,o\\J  have  come  :  but  the  Hebrews  often 
 ufe  the  time  pafled  for  the  time  prefenr,  what  is 
 meant  by  garden,  you  have  already  heard  in  verfe  12. 
 and  16. 
 
 Now  here  is    the  gracious    anfwer   of  Chriftd 
 that  his  Church  can    nt>     fconer    pray,    for  his 
 prefence.,  but  he  faith,  lam  ceme  into  my  garden.  Now 
 God  is  faid  to  come  into  his  garderi,  when  he  mani- 
 ~feftshisprefence  there  .*  fo  the  Lord  is  faid  to  come 
 do wne  to  deliver  his  people  out  of  Mgyp,  that  is,  by 
 the  manifefting  of  power  and  wifedome  in  their 
 deliver  ie,  Exod.  3. 7, 8.  and  fo  the  Lord  is  faid  to  come 
 ds>wneto  fee  the  Tower  of  Babel,  Gen.  11.  5.  that  is,  he 
 came  in  a  martifeftation  of  his  judgement  upon  it :  So 
 here  when  he  faith,  lam  come  into  my  garden,  it  is  his 
 manifefting  of  himfelfe  in  grace  and  acceptation,  to 
 make  fweetdifcoveriesofhimfelf,  in  the  communica- 
 tion of  all  good  things,  in  keeping  of  a  heavenly  ban- 
 quet  of  divine  dainties,  wherein  he  exprefles  his  own 
 delight,  and  the  comfort  and  bleffing  of  the  Spoufe. 
 Now  in  that  thefe  words  are  in  anfwer  to  the  prayer 
 of  the  Church  in  the  former  verfe, 
 Obferve. 
 
 lhat  God  anfwer s  the  defires  of  his  owne  Sprit  in  his 
 taints. 
 
 God  doth  fomecimes  heare,  and  anfwer  the  naturall 
 
 defires 
 
erf.iy.  Solomons^.  529 
 
 defires  of  men,  that  pray  or  crie  to  him  as  creatures,  as 
 the  N/^w^/3andtheChildren3andBeafts  of  that  Ci- 
 tie  ;  for  out  of  his  mercie  and  goodnefle,  he  makes 
 his  Sun  to  fiine  upon  the  jujl  and  unjufi.  How  much 
 more  will  he  anfwer  the  voice  of  his  owne  fpirit, 
 when  it  fhal  prepare  the  heart  to  pray,as  it  is  in  Pfa.  1  o. 
 17.  Thou  hajl  heard  the  defire  of  the  humble,  thqy  wilt 
 prepare  their  hearts,  thou  wilt  make  thine  eare  to  he  are.  So 
 in  Horn.  8.  26.  flhe  fpirit  hclpcth  our  infirmities-^  for  wee 
 know  not  what  to  pray  for  as  we  ought,  but  the  Spirit  itfelfe 
 maketh  interccjfion  for  us,  with  groanings  that  cannot  be 
 uttered:  that  is,  wee  of  our  felves  know  not  what  to 
 afke,  but  the  fpirit  reveales  to  us  the  will  of  God, 
 by  its  fweet  manifeftation  of  God,  which  cannot  fo 
 well  be  uttered  by  the  flefh  .•  and  the  Spirit  maketh  in- 
 terceflion  according  to  the  will  of  God,  or  according 
 to'God,  (as  the  Greeke  hath  itj  and  fo  afking,  .Accor- 
 ding to  his  will,  he  heareth  us,\  Joh.  5.14. 
 
 Againe,  InthatChrift  is  thus  ready  to  come  into 
 his  garden,  in  a  larger  manifeftation  of  love  and  grace 
 then  before,  and  that  upon  the  Churches  invitation. 
 Hence  obferve,  Secondly. 
 
 That  Chrifi  doth  more  and  more  manifejl  himfelfe  t<? 
 be  prefent  with  his  people,  upon  their  defires  af- 
 ter him. 
 The  Lord  hath  been  al way es  prefent  with  his  peo- 
 ple in  fome  appearance  or  other  :  the  Arke,  Taberna- 
 cle, and  Temple  were  all  fignes  of  his  prefence:  but 
 his  glorious  prerence*  in  thefleih  of  Chrifi:  did  exceed 
 all  the  former  fhadows$  and  after  Chrifts  departure,  he 
 is  prefent  by  the  returns  of  his  fpirit,  and  this  pre- 
 fence hath  with  it,  life,  light,  comfort,  ftrength  and 
 all.  Thus  the  Lord  doth  reveale  himfelfe:  from  grace, 
 
 Yyy  to 
 
53° 
 
 An  exp  o  s  rr  I  0  N  of       Chap,4 
 
 to  grace,  from  glorie,  to  glorie. 
 
 Laftly,  In  that  he  faith,  I  am  come  into  my  gar- 
 den he  declares  how  much  delight  he  takes  to  ap- 
 peare  in  his  Saints,  2nd  make  his  Tabernacle  with 
 men. 
 
 Hence  obferve,  7  hirdiy. 
 
 'iktChrift  tdketh  pleafure  in  ^tniftfimg  of '  him/elfe 
 inhrt  Saints. 
 
 Amantaketh  much  delight  and  pleafure  in  walk- 
 ing in  his  garden:  Jo  doth  Chrift  in  making  out  ofhis 
 ptefence  in  his  garden  of  the  Church  :  wee  have  many 
 ic-iptures  tending  this  way,  as  it  is  witten,  The  Lord 
 lovcih  the  gates  of  Zion, above  all  the  inhabitants  of  Jacob, 
 glorious 'things  arefpokgn of "thee,  0  thouCitieofCod,  Tfal. 
 7 '8.  2.  3.'  And  The  Lord  hath  ch'ofcn  Sion,  and  loved  to, 
 'dwell in  it,  this  is my  reft  for  ever,  h:re  will  I  dwell,  for  T 
 have  delight  therein,  Vfal.  1 3  2.  13.  14.  Again e,  A/ount 
 Zion lying  North-Ward,  isfaireinfituation ,  it  is  the  joy  of 
 the  whole  earth,  and  the  C>  tie  oj  the  great  King,  Tfal.  48. 
 23.  And, as  God  taketh  delight  there,  fo  muft  men  al- 
 fo5  beca  ufe  God  is  there.  David  faith,  He: full  lead  me 
 into  the  pathes  of  life,  in  his  pYefence  is  fulmjfe  of  joy 3  at  hh 
 right  hand  is  pleafure  for  evermore,  Tfal  16;  n.  Now 
 followeth  the  description  of  the  Church ,  and  the 
 fweetcompellation  which  Chrift  giveth  her. 
 
 My  Sifter,  my  Spoufc. 
 
 Here  is  both  affinitie,  and  confanguinitie,  all  the 
 .  neertft  bond1  of  relation,  that  may  binde  Chrift  and 
 his  Spoufc  f;:(t  together.  This  hath  been  fpoken  of 
 already  i  i  che  9.  verfe  of  this  Chapter,  and  therefore 
 I  {hall  tip*  ftand  on  it  now:  only  thus  much,  this  fhew- 
 eth  the  excellencie  of  the  Spoufe,  in  that  the  is  neere- 
 
 ly 
 
VerC'17.  Solomons^,  531 
 
 ly  related unto Ch rtft,  that  fhe  is  his  Sifter  by  blc^J, 
 (as  I  may  fo  fpeake)  having  one  nature,  one  Spirit, 
 andonefathen,  henceit  is,  Chrift  faith  to  hisDifci- 
 pies,  I  goe  t  c  my  Father  ,andto  your  Father ,to  my  God  and 
 toyonpGod,  Job.  ao.  17.  Chrift  became  our  Brother 
 by  incarnation,  boHeofourbone,andfleJf)ofourflefia  And 
 wee  are  made  his  Brethren  by  adoption^  having  re- 
 ceived of  the  fame  fpirit  with  him,  crying,  Abba.  Fa- 
 ther :  Hence  it  is,  he  is  not  afiawed  to  call  u#  Brethren, 
 Heb.  2.  For  wee  are  with  him,  made  partakers  of  the  di- 
 vine nature,  2  Pet.  1 . 4.  And  againe,  by  marriage  wee 
 are  his  Spoufe,  and  that  by  gift  of  the  Father,  and  alfo 
 by  hisowneconfent :  fo  that  there  is  a  fweet  conjun- 
 ction and  union,  afweet  intercourfe  of  love  and  com- 
 munion bet  weene  Chrift  and  the  Spoufe:  fo  that  by 
 thismyfticall  union,  and  fweet  communion,  Chrift 
 is  to  his  Spoufe  a  friend,  a  head^  a  Brother^nd  a  Hnsbandc 
 So  much  for  the  compilation. 
 
 Now  foHoweth  the  a&ions  of  Chrift,  being  come 
 into4iis  garden. 
 
 F-have  gathered  my  myrrhe  with  my  Spice,  I  have  eaten 
 my  heney-ccmb  with  my  honey  ^  lhavedranke  my  wine 
 with  my  milh^ 
 
 The  Spoufe  before  intreated  Chrift  to  come  into 
 his  garden,  and  eate  his  pleafant  fruit :  he  accordingly 
 comes  in,  even  to  her  defirr,  and  did  not  only  feaft  on 
 the  Churches  provifion,  but  alfo  brought  more  with 
 hip: 
 
 I  have  gathered  my  my  rr tie  with  my  Spice,  &c. 
 
 For  myrrhe,  it  was  one6fthechiefefpices(as  you 
 have  heard  J  ufed  in  the  com  pp  fit  ion  of  the  fwecr 
 
 Yyy'c  oim 
 
5  g  a  An  EXP  O  S  IT  ION  of         Chap.  4 
 
 ointments,  Exod.  30.  '23.  with  fuch  ointments  they 
 vifed  to  annoint  their  friends  at  feafts  5  this  was  more 
 largely  expounded  in  Ch.  i .  verfe  1 3. 
 
 With  toy  fpice,  that  i^  with  my  other  fpices,  or  aro- 
 maticall  fruits,  meaning  all  the  feverall  fruits  of  the 
 fpirir,  which  are  all  fwiej-ned  by  an  influence  from 
 the  Spirit:  As  in  nature  there  is  one  common  influence 
 from  heaven  $  but  yet  variety  of  flowers  and  fweete 
 fpices  in  their  feverall  kinde,  with  a  different  kinde  of 
 fwtetnefle  :  fo  all  graces  have  their  originall  from  a 
 common  influence  of  Chrifts  fpirit,  though  they  dif- 
 fer one  from  another,  and  are  all  accepted  of  God,  from 
 whence  they  come. 
 
 I  have  eaten  my  honey-comb ^  &c. 
 
 The  word  &  do&rine  of  Chrift,which  flow  from  his 
 Spirit,  are  likned  to  honey,  and  the  honey-comb^  to  wine 
 and/?///>^  rfal.  19.  11.  and  119.  103.  Jfa.  5.  51.  iPetl 
 2.  2.  for  as  milks  and  honey  nourifh  and  ftrengthen,  and 
 wine  increafeth  fpirits :  fo  the  do&rine  of  the  Gofpel, 
 the  fpirit  of  Chrift3and  the  fence  of  his  love3is  far  more 
 comfortable  and  fweeter  to  the  foule.  Under  thefe  fe- 
 verall forts  he  meaneth  ftill,  the  fweet,  pleafant,  and 
 profitable  fruits  that  the  Church  did  yeild  unto  him, 
 declaring  thereby.,  that  he  did  molt  favourably  accept 
 his  owne  graces  in  hisSpoufe,  and  thnhew^smuch 
 delighted  therewith,  yea,  more  then  .my  man  is3  or 
 can  be  in  gathering  moll:  fweet  and  fmclling  hearbs 
 and  fpices,or  in  eating  honey,  yea,  though  he  eate  it  fo 
 greedily,  that  he  doe  withall  devoure  the  combe,  or 
 in  drinking  the  beft  wine  and  purcft  milke. 
 Hence  obferve. 
 
 Firft,  lhat  God  accepts  of  his  owne  graces  in  his  Saints, 
 and flights  in  them.  God 
 
Verf.i7.  Solomons  song.  53J 
 
 Godmuft  needs  accept  of  fuch  graces  that  are  his 
 ownc,and  delight  in   fuch  fexvices  that  come  from  * 
 
 love.  God  firft  accepts  of  Chrift,  and  then  of  ps,  and 
 what  comes  from  us  in  him.    The  Apoftle  willeth  us, 
 To  offer  ftp  our  felves  a  holy  and  acceptable  facrjfice  ta  God, 
 Rom.n.  i.  God  doth  not  only  accept,  but  he  delights 
 in  the  graces  of  his  Spoufe}  hence  it  is  he  comes  with 
 new  fupplies  of  grace,  enlarging  his  love  and  benefits, 
 as  it  is  in  Matth.  2  5.  29.  To  him  that  hath  /ball  be  given, 
 •And  in  Rev.  22.  12.  I  come,  and  my  reward  is  with  we. 
 Chrift  never  comes  into  the  foule,  but  he  brings  re- 
 wards with  him  \  of  the  increafings  of  thole  graces  that 
 were  in  the  foule  before.  Thus  we  fee  that  Chrift  up- 
 on the  defire  of  the  Spoufe  doth  come  un  to  her ,  with 
 acceptation  of  thefruits  of  his  ownefpirit  in  her,  and 
 with  new  increafings  thereof. 
 Secondly,  Obfeive. 
 lhatchrifi  doth  accept  of,  delight  w,  and  incrcafe  the 
 k#ft  of  his  owne  graces  in  the  Saints, 
 
 All  the  graces  of  the  Spoufe,  though  never  fo  lit- 
 tle or  fmall  are  accepted,  not  only  her  honey,  bu* 
 her  honey- comb:  notonly  her  wine  but  her  milked 
 herweakefervices  as  well  as  her  ftrong,  becaufe  the 
 fpirit  flowing  from  Chrift  unto  her,  fweetneth  all: 
 Chrift  doth  extol  hisowne  grace,  O  wdmanl  great  is 
 >  th) <  faith,  Matth.  1$.  28. 
 
 Now  followeth  Ghrifts  invitation  of  others  unto 
 this  banquet,  in  thcfe  words. 
 
 Eate  O  friends,  drinks,  yea,  drwkc  abundantly ,  0 
 Beloved, 
 
 In  thefe  words  Chrift  fpeaketh,-'  as  at  a  Feaft, 
 
 cheering 
 
534  An  EXPOSITION  of        Chap.  4 
 
 chearing  up  his  friends,  as  partaker  with  him  of  all 
 thofe  divine  graces,  and  fruits  of  thefpirit  before  men- 
 tioned. Chrift  is  the  Mafter  of  this  heavenly  banquet, 
 and  it  is  he  that  here  cheereth  up  his  guefts.  It  was 
 thecuftomeof  thejewes  to  powre ointment  on  their 
 guefts,  to  (hew  their  welcome,  and  cheere  them  up: 
 So  Chrift  doth  powre  out  the  ointment  of  his  grace 
 and  fpirit,  to  welcome  and  cheere  up  his  Saints,  as  ap- 
 peares  in  thefe  words,  Eate  0  friends,  &c. 
 
 Hence  Obferve* 
 That  there  is  a  mutudl  feafting  between  Chrift  and  hk  people. 
 ;  Chrift  provides  a  heavenly  banquet  of  all  fpirituall 
 dainties,  Of  fat  things,  and  the  marrow  of  fatnejfe,  wifte, 
 avdzp'me  on  the  Lees,  Ija.  25.6  zvA  then  cals  his  Saints 
 (as  his  friends)  to  partake  of  u-oie  dainties.  Chrift  is 
 thefountaine,  ftreaming  it  fclfe  forth,  to  refrefh  the 
 Citieof  God. 
 
 Secondly  Obferve. 
 T  That  Chrift  doth  abundantly  fat  is  fie  his  people  with  all 
 good  things.  Eaiz,  yea,  dnnke  <+:<ttnda>ntly,  & ■■:.  that  h, 
 be  ye  plenteoufly  filled  with  my  grace  and  fpirit  5  no 
 man  goeth  hungry  from  a  feaft:  in  Chrift  there  is  not 
 onlyabundance5  but  a  redundancy  and  overflowing 
 ofall  good  things}  Chrift  is  able,  yea  is  willing,  to  dp? 
 for  ^s  farre  more  abundantly  then  rcee  are  able  to  thinkfi  or 
 fpeake,  Ephef.  3*  20.  Chrift  doth  not  beftow  fome 
 fmaUmeafure  of  grace,  life,  peace,  &c  on  his  people, 
 but  he  gives  it  in  abundance.    It  foUoweth. 
 
 0  friends,  0 beloved! 
 
 Chrift  out  of  the  abundance  of  his  affeftlonsdoth 
 multiply  new  titles  for  hi:,  Spoufe,  tailing  her,  friendc 
 
 mdbchved.  They  that  <k>ehis  a  #i  fi  r?3  are 
 
Verf.  17.  Solomons^.  535 
 
 hisfriends:>jf^.i5.i4.  Abraham  i«  called  the  friend  of 
 Cod,  ifa.  41.  8.  friendfhip  is  the  fweetnefTeand  ftrength 
 of  love,  therefore  he  addeth,  0 beloved!  fo  plentifull 
 and  kind  hearted  is  the  Lord,  that  he  cannot  keep  hi> 
 joy  within  himfelfe,  but  ftirreth  up    is  friends  and 
 companions,  to  eat,  and  drinke,  and  rej  6y ce  with  him. 
 Thofe  good  things,  that  neither  eve  hath  feene,  nor 
 eare  heard,  that  are  above  our  reach  to  conceive  o<^ 
 are  for  thofe  that  love  hioi,  1  Cor.  2.  9.  Now  in  that 
 Chrift  doth  invite  his  Spoufe  to  this  heavenly  ban- 
 quet, by  new  Tides  of  love  and  friendfhip. 
 Hence  Obferve. 
 That  there  isfweet  love  and  friend/hi p,bctrreen€haiji  and 
 his  Saints. 
 
 All  kinds  of  love  andfriendfaip?irieet  in  Cbrift  to- 
 wards his  Spoufe,  and  fo  againe,  in  the  Spoufe  to- 
 wards him,  here  is  the  friendfhip  of  all  relations  in  the 
 world,  as  oi  husband,  br&thcr,  friend,  &c.   here  is  a  free 
 opening  his  bofome  to  the  Saints3  and  they  againe  o- 
 pening  of  their  hearts  to  him.  Here's  mutuall  delight    ^ 
 in  one  anothers  good  and  happinefle  :  Chrift  is  much      \ 
 delighted  in  all  the  good  and  hapinefle  of  the  Spoufe, 
 and  Ihe  is  as  much  delighted  in  the  happinefle  and 
 glorie  of  Chrift.  So  much  for  the  fourth  Chapter. 
 
 (SANT. 
 
Vetf.1.  ___ pf 
 
 ip^i,!!!^!^  inggg^i£i,f,«jg»K»lti  ^•ft«1g»lflE»^5i^i] 
 
 CANTICLES. 
 
 C  HAP,    V. 
 VERS.  1,7,  3,  4,  5,6. 
 
 iffleep,butmy  heart  waketh:  it  is  the  voyce  of  my  Beloved  ~V-  fa  J^v*^ 
 /JW  knocketh,  faying,  open  to  me  my  Sifor,  my  Love,  S'^^r^  >  »^u 
 my  Dove, my  Vndefilcd;  for  my  headis  filled  with  dew,  ?'  ^Ll/J  &L 
 and  my  locks  with  the  drops  of  the  night. 
 
 1  haveput  off  my  Coat,  how  pal/ 1  put  it  on  ?    lhavewa/hed 
 
 my  Feet,  how  pall  I  defile  them  / 
 ,  My  Beloved  put  in  his  hand  by  the  hole  of  the  Door,  and  my 
 boweUs  were  moved  for  him. 
 
 Irofeupto  open  to  my  Beloved,  and  my  hands  dropped  with 
 Myrrhe,  and  my  fingers  withfweetfmelling  Myrrhe,  up- 
 on the  handles  of  the  lock, 
 
 I  opened  to  my  Beloved,  but  my  Beloved  had  withdrawne 
 himfelfeandwm  gone  :  Myfoule  failed  when  he  fpake, 
 J  fought  him,  but  I  could  not  find  him,  I  called  him,  but 
 '  he  gave  me  no  anfwer, 
 
 7 he  Watchmen  that  goe  about  the  City,  found  me,theyfmote 
 me,  they  wounded  me :  the  keepers  of  the  walls  tookg  a- 
 way  the  Veile  from  me. 
 
 WjSfa  EE  had  in  the  former  Chapter  almoff  no- 
 thing but  the  praifes  and  commendation^ 
 which  Chrift  giveth  to  his  Church:  fo 
 highly,  and  with  fomany  fpeeches  doth 
 he  inagnifie  and  extoll  her  beauty  and 
 her   glory  and  excellency.    Here  in  this   Chapter 
 
 Z  zz  $(* 
 
-I'~* 
 
 538  An  e  X  P  0  SIT  I  ON  of        Chap.? 
 
 we  have  another  manner  of  fong,  even*an  accufing, 
 and  a  bewailing  Song :  for  here  ftieeaccufeth  her  fetf* 
 and  bewaileth  her  owne  unkindnefle  and  undutifull- 
 nefle?  which  (hee  (hewed  to  her  moft  kind  and  loving 
 Spoufe,  reporting alfo  the  great  affliction  and  calami- 
 ty that  came  voon  her  by  that  meanes.  And  after  all 
 this,  we  have  the  r^eanes  whereby  (hee  recovers  her 
 felfeagaine. 
 
 In  this  Chapter  obferve  two  things. 
 
 Firft,  ia  complaint  of  the  Spoufe,  which  fbe  maketf?, 
 accufing  her  felfe  forfome  negligences  towards  her 
 beloved,  and  this  is  contained  in  the  fix  firft  Verfes. 
 Wherein  alfo  there  are  two  efpeciail  matters  delive- 
 red imtou*. 
 
 Firft,  an  open  acknowledgment  of  her  offence 
 committed,  Verf.  i,  2,  3, 4. 
 
 Secondly,  a  rccitall  of  the  miferks  that  fell  ppon 
 herby  meanes  of  her  negledr,  Verf.  5,6. 
 
 The  fecond  thing  fet  forth  unto  us  in  this  Chapter, 
 is,  a  familiar  parly  had  betweepf  the  Spoufe,  and  luch 
 $s  were  her  friends  and  acquaintance,  who  demanding 
 fome  queftiops  of  her,  the  Church  inftru&eth  them 
 concerning  the  fta^e,  dwelling,  and  muti^l'l  fellow- 
 {hlp^that  is  betwixt  her  and  Chrift.  This  matter 
 beginnethat  Verf.  7.  and  re^cheth  to  the  ^qd  of  the 
 Chapter.  The  queftions  wTith  the  anfwers  thereto, 
 concerne  two  things. 
 
 1.1  There  is  fomething  demanded  a£>out  Chrift 
 himfelfe  in  Verf.  8.  whereunro  there  U  a  largeanfwer 
 beginning  at  the  9.  Verf.  and  holdeth  -to  the  15. 
 wherein  the  Spoufe  doth  fet  forth  her  beloved  by  ma- 
 ny elegant  expreflions :  the  iflue  whereof  was,  that 
 thfidajjjghters  of  Jew/Jew  bec^ne  Hkewife  enamour 'd 
 
 with 
 
VerC'i.  Solomons^.  539 
 
 with  him,  and  therefore  queftion  the  place  of  bis  a- 
 bode:  the  queftion  being  contained  in  Verf.  16.  and 
 theanfvver  in  the  twolaft  verfes:  the  occafion  both 
 of  the  onc,and  of  the  other,  was  that  vehement  charge 
 that  the  Spoufe  giveth  her  friends,  in  the  feaventh 
 verfe,both  concerning  Chrift  himfelfe,  and  the  place 
 v^here  they  fhould  find  hkn. 
 
 Thefirft  thing  that  offers  it  felfe  toourconfidera- 
 tion,  is,  the  Churches  complaint,  accufing  of  her  felfe, 
 faying, 
 
 lfl€€h  but  my  heart  xcakcth^  Sec. 
 
 Here  is  a  defcription  of  the  Churches  temptation, 
 which  is  worldly  drowfineffe  and  fecurity,  wherein  to 
 the  godly  fometimes  fall.  She  had  enjoyed  a  comfor- 
 table intercourfe  with  Chrift,  but  nowfhefalleth  into 
 a  deep  temptation,  from  the  ftrengthand  prevalency 
 of  corruption. 
 
 Hence  Obferve  in  thegenerall. 
 
 That  the  Spuufe  ts  not  alwayes  in  one  and  the  fame  temper. 
 It  was  not  longngoe  that  the  Spoufe  was  in  a  fweet, 
 lovely,  gracious  temper  5  and  no^v  on  the  fuddaine 
 (hee  falls  into  a  fit  of  droufinefleand  fecurity.  Thus 
 it  was  with  Abraham^  fonatimes  ftrong  in  faith,  and 
 fomtimes  fcarfull,  as  when  he  denyed  his  wife.  David 
 was  fomtimes  full  of  confidence  and  boldne(Te3  tri- 
 umphing in  the  Lord,  faying,  Whom  jhall  I  feare? 
 And  fomtimes  .igaine,  I  flutt  one  day  fall  by  the  hand  of 
 Saul.  So Pete)\  iomtimes  confident,  and  againe,  fom- 
 times overcome  with  feare.  But  to  come  to  the 
 words  in  particular. 
 
 Zzz2  ifl&h 
 
54C  An  E  X  T  OS  IX:  I  0  N  of         Chap.  5 
 
 jflecfabutmy  heart  waketh. 
 
 The  words  container 
 
 1.  AConfcfficn;,//^. 
 
 %*  An.acknow.ledgement3  Tut  my  herd  lvil^th. 
 
 Thcie  .words  declare  a  two-fold  condition  of  the 
 Spoufe.  The  one  isafleepy.  drowfie  eftate3  which 
 pr-oceedethfrom  the  flefh  and  uBregenerate  part;  the 
 other,  a  waking  or  watchfull  condition,  which  pro- 
 ceedeth from  the  fpirit  of  Chrift  within  her. 
 
 jjkcf0  orl  fleepwg,  as  it  is  in  the  Originall:  thefe 
 are  the  words  of  the  Spoufe3  declaring  what  befell  her 
 in  the  night  feafon  while  (he  flept.  Thefleepof  the 
 body  is  a  deading  and  benuming  of  theoutward  fen- 
 ces infomuch  thatitis  the  very  image  of  death,  and 
 it  is  dangerous.,  becaufewhen  man  fleepetl^  hisene- 
 my  watcheth,  as  in  the  parable  of  the  feed.  When  the 
 husbandman  fiept,  the  envious  man  [owed Tares,  Matth. 
 
 Now  we  muft  confider  here  three  things  especially. 
 
 1.  What  this  fleepis. 
 
 2.  Whence  it  proceedeth. 
 
 5..  What  the  effefts  thereof  be. 
 
 1.  We  cannot  underftand  this  of  a  bodily  or  natu- 
 rallfleepf,  for  the  Spoufe  is  con fidered  according  to 
 her  heavenly  and  fpirituall  birth,  and  therefore  muft 
 needs  be  meant  of  a  fpirituallflumber,  even  a  droufi- 
 nefle  in  the  heart  and  minde,  touching  Heavenly 
 
 thiogs. 
 
 2.  As  Baturail  deep  proceedeth  from  wearinefTe, 
 an^d  want  of  fpirits,  or  from  floathfullnelTe  and  want 
 ofie^ercife:  fo  lpirituall  deep  arifeth  from  want  of 
 ex^cifejn  fpirituall  things,  and  from  a  fpirituall 
 
 weari- 
 
Verf.i,  Solomons^.  541 
 
 wearinefle that  comes  from  the  too  muchexpenceof 
 the  ftrength  of  the  foule  upon  matters  of  the  world. 
 So  that  fpirituall  dumber  is  from  the  fleflily  part,  and" 
 the  remnants  of  the  old  man  remaining  in  the  godly. 
 iheflcjl)  ( faith  the  Apoftle)  lujhth  againjl  theffirit^ 
 andthejpritk  againfltheflefl.^  andthefe  are  contrary  tL* 
 one to  the  other •,  jo  that  yee  cannot,  doe  the  things  thatyce 
 •wouldi^jA,  5.  17.  When  the  flefh  doth  much  prevaile, 
 then  there  is  a  damping  of  the  fpiritua  1  graces,  even 
 as  it  were  a  dumber  that  falleth  upon  the  mind. 
 
 3.  The  effects  of  deep  is  deadneile  and  darknefle  \ 
 men  when  they  deep  love  to  be  in  the  darke :  there  is 
 alfoa  ceffationof  joy  and  delight,  of  all  aftivity  and 
 the  like ;  fo  in  a  Chriftians  fpirituall  deep,  faith  hath 
 not  its  full  and  lively  operation,  love  fheweth  not 
 her  zeale  and  heate,  the  joy  and  afti  vity  of  the  foule  is 
 much  decayed,  &c. 
 
 Now  though  deep  be  often  meant  in  Scripture  in  a 
 good  fence,  for  the  repofe  and  reft  that  the  Saints 
 have  in  Cod,  rfal.  3.  5.  &  Pfal.  4.  8.  yet  here,  and  in 
 many  other  places,  it  fignifieth  neglefl:  of  holineffe, 
 andfpiiituallfecurityanddr6wfineiTe^  as  in  ifa.  56. 
 10.  &  Rom.  13   II.  1  qhef.  5.  6,7.  This  deep  pro- 
 ceeded from  affli&ion:,  or  wearinefTe,  as  in  Luke  22. 
 45-  fi*4*3fy  TheSpoufehavingeaten,- anddranke 
 .largely  of  Chrifts  dainties,  begins  to  be  negligent,  be- 
 ing preflfed  thereunto  by  the  remnants  of  the  flefh, 
 Ihe  give  place  to  this  carnall  eafeand  droufinefiTe. 
 Hence  Obferve3 
 Fir  (J,  3  hat  the  Sfoufc  of  drift  is  ingenuous  to  lay  open 
 hcrownedefeUs.     We  have  large  examples  of  this  in 
 Ddvid^andPaul  with  many  other  eminent  perfonsin 
 Scripture.     Herein  the  Saints  yield  unto  God  his 
 
 chiefe 
 
542  An  EXPOSITION  of        Chap.  5 
 
 chiefe  prerogatives,  as  the  honour  of  his  power  and 
 authority  over  us  $  his  wifedome  in  knowing  our  fa- 
 crets,  *hd  his  mercy  in  fparing  of  us,  and  the  like. 
 Secondly  Obferve, 
 1  hat  the  Spouft.ofCbn]lt9my  fom el butt  fall  into  a  fpi- 
 r  it  nail  languor.  ~  Sometimes  w*eakneffeand  drowfineffe 
 may  overtake  the  moft  eminent  Saints  3  as  Solomon 9 
 David^Tetcr,  and  the*  reft.     The  flefh  that  is  alwayes 
 oppofedto  thefpirit3  may  fomtimes  for  a  feafon  pre- 
 vailed as  to  fleepinelie  and  diftemper.   And  this  the 
 Apoftle  teftifieth  in  Rom.  7. 14.  when  he  faith,  T&e 
 Law  fsfpirTtmU^  but  lam  carnal^  fold  under  fin.     That 
 is,  the  Law  requires  a  heavenly  life  and  difpofitioft: 
 lut  Jam  carnally  in  part,  or  in  regard  of  the  remainders 
 of  flefh  tharare  in  me  :    fo  that  the  gedly  therhfetves 
 in  refpeft  of  fome  weaknefle  that  is  yet  remaining  ki 
 them,  may  be  called  carnall :  fold  under  fin ,  not  wil- 
 lingly, but  as  one  that  is  yet  detained,  though  his  ran- 
 fome  be  paid. 
 
 Butwemtiftnotehere,  that  the  Spooifewas  notin 
 fiich  a  deadfletp,  as  that  (lie  was  without  any  life  or 
 ftirring  at  all  5  though  there  be  flefh  oppofitig  the  fpi- 
 fka  y  et'there  is  fpirit  opposing  the  flefh  s  and  therefore 
 (lie  doth  not  onely  confefle  her  dbfcft,  but  alfo  ae~ 
 knowledge  her  life  and  excellency,  by  adding, 
 
 But  my  fx«rt  tral(cth. 
 •nv  •        My  heart  waketh)  bv  Vfatcftetft  :  that  i?,  Is  livdy  and 
 !*§*»     aftive  ^  :mcaninS  thereby,that  hdrtfoever  file  was 
 %x.  '       overtaken  in  the  outward  h*fe W  corrtiptifcn  ©f  flefh 
 and  of  the  members  thereof;  A^  flic  could  notbutitt 
 her  heart  and  fpirjtual!  affeftittisr  thinke  upoii  her 
 head  and  Spotife. 
 
 The 
 
Verf.  i^  Solomons  Song.  543 
 
 The  heart  is  taken  for  the  whole  foule,  for  the  un- 
 derftanding,  will,  merrory,  and  arfe&ions.-  foitin- 
 cludeth  all  the  powers  of  the  foul*3.     The  Apoftle 
 palleth  it  the  inward  win,  theipirj(:,orregenerAte  man, 
 oppofed  to  the  flefhor  outward  man,  Rom.  2.  23:>2C). 
 This  fkih  and  fpirit  lufteth  oue  againft another,  even 
 in  the  Saints,as  the  Apoftle  faith,  •£*/.  5. 17.  And  when 
 the  fpirit  h  railing  the  flejb  is  ive.zke,  Mat.  26.41.  So 
 then,  in  that  the  Spoufe  iaitb,  Jll)  heart  waketk,  it  (Ig- 
 nified9  that  though  (he  had  given  her  felfe  toflefhly 
 eafe'andfecurity,  yet  her  heart  and  fpirit  was  other- 
 wife  difpoted.  The  heart  is  the  laft  part  which  liveth 
 spdmoveth  in  the  body,  and  in  it  lifeand  fence  fir  ft 
 beginneth,  and  therefore  it  U  the  moft  principal  part, 
 it  is  likp  Tripnim  mobile  inter  fph'4Cr -as,  the  firft  fpheare 
 •celeftiall  which  is  moved,  and  by  it  others  are  moved  :  - 
 It  is  like  theSunne  among  the  Planets,  which  by  its 
 luftre  giveth  light  unto  the  reft  :  it  is  like  the  Cen- 
 ter from  which  the  lines  are  firft  defixed  and  derived 
 from  it  to  the  circumference,  ail  the  lines  being  de- 
 ducted are  of  equalldift$mce.     But  here  by  the  heart 
 is  not  underftood  the  fubftance,  but  the  quality  of  the 
 heart  5  where  David  faith,  Create  in  me  a  new  hearty 
 Pfal.  51.  to.   Wemuft  not  underftand  it  of  the  fub- 
 ftance, for  that  is  ftill  the  fame,  but  the  quality  ofthcr 
 heart,  with  its  integrity.     But  now  the  Church  ma- 
 ketha  difference  between  her  felfe  and  her  heart,  as 
 if  her  felfe  and  her  heart  were  not  the  fame,  where  (tie 
 faith,  ificeps  ^e  fpealceth  in  the  perfon  of  her  outward 
 man,  of  the  fielh,  not  of  the  fpirit :  but  where  fhe 
 fpeakcUa  of  her  heart  (lie  fpeaketh  of  her  inward  man^ 
 there  was  readinefle  of  fpirit. 
 
 Hence 
 
544  An  E  X?  o  si  r  I  ON  of        Chap.  5 
 
 Hen«e  Obferve.  Firft, 
 
 That  there  is  an  antithefis  or  contrariety  betwecne  theflefa 
 and  thefpirit,  in  the  Saints.  The  Saintsihavea  flefhly 
 backwardnefTe,  huttheieis  ftilla  readineffeof  fpirit^ 
 but  the  outward  man,  which  is  flefh,  perifheth  $  but 
 the  inward  man  that  is  fpirit,  is  renewed  day  by  day. 
 So  the  Apoftle  comparing  himfelfe  with  himfelfe  is 
 not  himfelfe,  where  he  faith,  J  am  carnally  fold  under 
 Jin  \  for  m  nie^  (that  is  in  my '  flefi )  there  dwellethno 
 gtiod)  but  I  allow  not  that  which  I  doe.  I  find  a  law  in  my 
 members  rebelling  againji  the  law  ofmy  mind.  There  the 
 flefti  fleepeth.  But  to  will  is  prefent  with  me^  and  I  delight 
 m  the  LawofGod,  there  is  the  inward  man,  or  the  fpi- 
 rit  waking.    Secondly  Obferve, 
 
 'I  hat  the  Saints  cannot  fall  from  grace.     Though  they 
 Deep,  yet  their  heart  is  awake.     The  work  of  the  new 
 birth,  or  Spirit,  can  never  be  quite  put  out,  orextin- 
 guiftied.     T.heSaintsmay  many  timesfall  intogreat 
 fecurjty,  but  yet  the  heatt  waketh,  there  remaineth 
 fomewhat  within,  thefleep  is  not  deadly.     The  Pro* 
 phet  ifuahtpeakmg  of  the  Church  and  Saints  of  God., 
 faith,  It  fall  be  as  a  7nc,  as  an  Oake^whofe  fub fiance  n 
 in  them  when  they  cafl  their  leaves^  Ifa,  6.  1  ?.     This  is  al- 
 foteftifiedby  the  Apoftle  John,  where  he  faith,  Whom- 
 ever is  borne  of  Go  d^  jinneth  not^  for  hk  feed  remaineth  in 
 hi  mzn  either  can  hejiiL  hecaufi *  he  k borne  oj God,  1  John 
 3.9.  So  that  here  is  ftill  life  in  the  root,  7  he  feed  re- 
 mams  in  thern-^  from  whence  it  is,that  when  the  Spoufe 
 fleepeth,  her  heart  waketh  :  and  from  hence  it  i«,that 
 (hee  cannot  lofe  the  worke  of  God  in  her,  that  (he  is 
 borne  of  God,  who  is  immortall  and  unchangeable. 
 And  it  is  written,  Every  branch  that  bcareth  fruit,  he 
 pur^efh^  that  it  may  beare  more  fruity  John  1 5.  No  fruit- 
 full  branch  (hall  be  cut  off.  Third- 
 
Verf.i.  Solomons^.  5+5 
 
 Thirdly  Obferve, 
 
 7  hat  the  Saints  foculcl  as  well  acknowledge  that  which  is 
 cood^  as  that  which  &  evill  in  their  J  pints.  It  is  com- 
 mon withfome  Chriftians  to  be  ever  complaining  of 
 that  evill  they  fee  in  thtmfelves,  but  very  fcldome  ac- 
 knowledge any  of  that  good  they  have  received  : 
 whereas  we  ought  to  acknowledge  all  the  good  we 
 have  received,  to  the  praife  of  the  giver. 
 Fourthly  Obferve, 
 
 That  a  Christian  is  what  he  is  infpirit.  A  believer  is 
 not  to  value  himftlf  acording  to  what  he  is  in  the  out- 
 ward man,  or  in  the  flefh,  but  as  he  is  in  the  inward 
 man,  orfpirit.  So  the  Church  values  her  felfe  by 
 the  difpolition  and  temper  of  her  fpirit.  My  heart 
 wakttb,  thus  hath  the  Spoufein  few  words  fet  forth 
 hereftate,  according  to  demand  fpirit:  and  now  fhe 
 fetteth  forth  in  the  next  place  the  great  care  and  love 
 ofChrift;,  who  feeketh  to  awake,  and  to  raife  her  out 
 of  this  dangerous  deep,  in  thefe  words. 
 
 It  is  the  voyce  of  my  beloved  that  knocketh^  faying^  o- 
 pen  to  me  my  Srfier3  my  Love^  my  Dove^  my  Vndc- 
 filed :  for  my  head  is  ji lied  with  dew^  and  my  locks 
 with  the  drops  of  the  night. 
 
 In  the  former  pait  of  the  verfe  we  heard  of  the 
 Churches  fecurity  ofthefiefh,  where  fhe  faith,  I/kep5 
 and  yet  (he  was  not  in  fuch  a  dead  deep  but  her  heart 
 awoke,  her  delight  in  Chrift  was  not  utterly  loft.  It 
 was  like  the  deep  of  the  wife  Virgins,  which  dum- 
 bred  as  well  as  the  foolifh  virgin?,yet  had  their  Lamps 
 trimmed,  and  Oyle  in  them,  which  the  foolifh  had 
 not.  "NowChriftcommeth  to  her  to  awake  her  by 
 knocking-  fhee  notwithstanding  her  droufinede  was 
 
 Aaaa  feafibie 
 
546  An  EXPOSITION  of       Chap,  5 
 
 fenfible  of  all  his  fweet  words  and  allurements,  where- 
 by  he  preffedher  to  open  unto  him,  faying,  Open  to 
 me  my  Sifter ,my  love,  my  Dove,  my  undefiled,  which  is 
 fetforthby  the  fufferings  or  Chriftin  waitingforher 
 returne,  Tor  my  head  h  filled  with  dew,  and  my  locks  with 
 thcdrops  of  the  night.  All  which  aggravates  her  negli- 
 gence, and  his  patience  in  waitingfor  admiflion  into 
 her  heart  by  his  fpirit. 
 
 In  the  words  obfervetwo  things, 
 
 1.  The  Churches  difcerning  of  Chriftsvoyce. 
 2,,  Chrifts  carriage  towards  his  Church. 
 Firft,  the  Churches  difcerning  of  Chrifts  voyce,  fet 
 
 downe  in  thefe  words,  It  k  the  voyceofmy  beloved. 
 
 Secondly,  we  have  Chrifts  carnage  towards  his 
 Church}  which  is  amplified. 
 
 i.  By  a  friendly  compcllation,  My  Love,  my  Dove, 
 my  undfikd. 
 
 2.  Byhisaftion,  Heknocks,&c. 
 5.  By  his  fuffering  unworthy  things  for  her  fake, 
 
 For  my  head  is  filled  with  den?,  and  my  locks  with  the  drops 
 of  the  night. 
 
 It  is  the  voyce  of  my  beloved  that  knocks^&c. 
 
 Chrift  ufeth  good  rneanes  to  awaken  hisSpoufe, 
 and  toraifeher  up  from  thatcarnall  fecurky  (he  was 
 in,  and  therefore  he  callethherby  hisvoyce,  and  he 
 no  fooner  fpeaks,  but  (he  hearethir,  faying.  It  is  the 
 voyce  of  my  beloved,  8tc.  She  fpeaks  as  if  it  were  one 
 that  being  waked  out  of  deep  and  flumber5fhould  fay, 
 that  it  was  fuch,  or  fuch  a  one,  that  called,  orfpake. 
 Many  being  fa  well  acquainted  with  men,  that  they 
 can  certainly,  as  it  were,  difcerne  them  by  their 
 wojds, . 
 
 Hence 
 
VerC'i.  Solomons^.  547 
 
 Hence  Obferve. 
 
 That  the  Saints  may  difceme  chrifis  voyce  ^  even  in  a 
 fleepy  condition.  Here  the  Spoufe,  though  fhe  was 
 fleepy  and  droufie,yet  her  heart  was  Co  far  awake.that 
 fliedifcerned  Chiifts  voyce.  Chrift?  Sheep  are  laid, 
 Toheare  Chr'jfls  voyce  ^  John  10.  And  to  tafi  words  by  the 
 c*re,asitisfaid,  job  12.  it.  they  have  a  fpirituall  taft 
 and  relifh  with  them.  The  voyce  of  Chrift  is  fpirit 
 -^ndlife,  and  hath  in  it,  a  ftlf-difcovering  property, 
 it  carries  along  with  it.  its  owre  evidence  :  it  hath 
 fuch  majefty  and  power,  fuch  evidence  and  life  in  it. 
 that  the  Spoufe  cannot  but  heare  and  difcerne  it,  even 
 in  a  fleepy  and  flumbring  temper. 
 Secondly  Obferve, 
 
 That  no  temptation  that  befalls  the  Spoufe  can  fepar ate 
 her  afe&ions  from  Chnfft;  She  acknowledges  Chrift 
 to  be  her  Beloved  ftill,  there  remained  fo  much  conju- 
 gall  amity  and  friendfhip,  though  flhe  was  untoward, 
 fleepy5aftddroufie,  that  with  a  Spoufe-ljkeafFe&ion 
 {he  faith,  It  is  the  voyce  of  my  beloved.  So  that  take  a 
 Saint  aj  the  worft  condition,  when  he  isafleep,  he 
 loves  Chrift,  and  lets  out  the  ftreames  ok  his  affe&ions 
 towards  him.  Thus  much  for  the  Churches  taking 
 notice  of Chrifts  voyce:  we  come  to  Chrifis  carriage 
 towards  her,  which  is  fet  forth,  firft,  by  his a&ion,  He 
 knocketh^  &c* 
 
 It  is  the  voyce  of  my  beleDed  that  lyMckptb.  <  tj  jng^  open     p^ 
 unto  mc.  Jkc.  FiijSwr, 
 
 That  knocketh,  or,  tk.it  beateth :  the  word  in  the  He-  £*»• .  The 
 brew  fignifiesto  knoc^  ox  beat  vehemently^  to  be  very  tarns  it  by 
 urncft^  or  proving,  fn  general!,  it  is  taken  for  aoy  ****£*** 
 knocking;  but  here,  for  knocking'  at  the  closr.     This  ^yr^£d 
 
 A  aaa  2  doth  PmMb 
 
54.8  An  EX?  o  S  IT  ion  of        Chap.  5 
 
 doth  intimate Chrifts  earneftneife  foran  entrance  to 
 cc^ema^a  awake  his  Sp*  uie.  And  thus  Chrift  is 
 fa  id  to  knock  at  the  dooie  o£the  Church  of  Laodicea 
 K.evtl.  fy  f§p  qo.  Cb  ift  L  i:  h  fcverall  kin  ds  of knock! 
 legs-  V< .'that  of  'hit-  fjbrdj  -is  n ,,--:cv3  his  Spirit,,  and 
 fbinua-e.-. bis  Rcd3^/c.  6.9.  yea,  aikhe  meanes  that 
 Chi  ill  uferh  to  draw  us  nearei  1  .  imfelfe  as  his 
 work?,  fpirit,  word,  and  'the  conference  too,  thefeare 
 the  knocking?  of  Chrift  at  our  hearts.  Now  ChriO 
 doth  not.  onely  knosk,  but  he  is  moft  earned.- for  an- 
 enterance,  faying, 
 
 Open  unt  0  me. 
 
 Here  the  heart  is  compared  to  the  gates  or  doors  of 
 a  City  5  forasinCitie,  theftrcn-gth  of  the  City  is  in 
 the  gates,there  was  their  feats  of  juftice  in  thefedays  . 
 and  there  was  Munition  ftored  upfor  war   fothato- 
 pen  the  gates  to  an  enemy,  and  you  give  him  all.     So 
 when  Chrift.  hath  the  heart,  he  hath  the  whole  man. 
 The  heart  is  the  way  of  eat  ranee  of  God  into  the  foul' 
 or  into  the  whole  man,  and  hence  it  is  faid,  1  he  Lord 
 opened  the  heart  of  Lydia^  Afts  16. 14.   That  wa'sit  at 
 which-  Chrift  knocked.     When  God  beftoweth  his 
 bleflings  on  us,  he  is  faid  to  open  doors  unto  us  as  in  Pfa 
 78.  23,  24    &ini/i.4S.  \y%  3,     The  Apoillecalleth 
 the  grace  of  mimftry-lhedoore  of  utterance,  Col.  4.2.  . 
 So  when  we  yield  unto  Chrift,  and  his  Spirit,  and  'ac- 
 cept of  his  grace,  and  the  like,  it  is  to  open  the  doore 
 unto  him,  as  in  Revd.  3.  20.     Now  the  knocking*  of 
 Chrift  (hew  how  earned  he  is  of  enterance  into  his 
 Sp.oufe,  faying  open  unto  we^  &c. 
 Hence  Obfervq, 
 
 7 hat  chrift  defires  a  neerer  and  ncerer  fellowfloip  with  > 
 hn^SumCe,    .  -\ 
 
 Henc«  > 
 
Verf.  i.  Solomons  Song.  549 
 
 Hence  it  is,  that  he  knocks  for  a  far: her  entrance 
 and  communion,  he  had  communion  before,  but  he 
 comes  to  renew  and  enlarge  it.  Chrift  doth  not  de- 
 light in  ftrangenefle,  but  makes  forth  abundance  of 
 love  to  the  foules  of  his  Saints,  that  fo  he  might  have  t 
 a  further  entrance  into  their  hearts  and  nffeftions. 
 You  know  what  he  fayes  to  the  Church  of '  Laodicca^ 
 Revel.  3.  20.  Behold  I  fiandat  the  doore  and  knock.  So 
 here,  It  is  the  voice  of  my  beloved  th.it  knockcthfiLC 
 
 But  fome  may  objecl:,  Chrift  hath  power  to  open  to 
 himfelfe,  whydothheftand  knocking,  man  hath  no 
 power  to  open  of  himfelfe,  Sec, 
 Theanfwerfs. 
 
 Firft,  Here  Chrift  fpeakes  to  the  Spoufe,that  had  the ' 
 fpirit  of  God,  by  which  {he  could  open  to  her  belo- 
 ved :  for  the  Saints  are  flrft  afted  by  the  Spirit,  and 
 then  they  a&  by  it,  not  in  their  owne  power:,  but  in 
 the  power  of  the  fpirit.     But 
 
 Secondly,  When  Chrift  comes  for  an  entrance  at 
 conversion  :  then  the  re  gees  a  power,  that  fhall  open  : 
 forhisknockingsareefTeftuall:  his  words  are  opera- 
 tive word?,  fuch  as  was  in  the  creation,  Let  there  be 
 light, and  thcrewas  lightyGemf.  1.  3,  And  fuch  where- 
 /  with  he  raifedlrfz^r/^  faying.  Come  forth  of tt  he  grave, 
 &c.  jf^i'T.43.  So  Chrift  by  his  Spirit,  doathes  his 
 v  words  with  ma>eftie,  and  power,  his  words  are  fpirit  and 
 life,  and  when  he  fpeakes  effectually,  he  opens  and  un- 
 locks the  heart  with  the  power  of  his  voice. 
 
 Now  followeth  the  particular  com  pellations.which 
 are  as  fo  many  motives  Chrift  ufeth  to  move  and  ftirrc 
 the  affe&ions  of  his  Spoufe. 
 
 Open 
 
550 
 
 An  EXPOSITION- of        Chap.  5 
 
 Open  to  we  my  Sifter  my love  ^  my  dove ^  my  unde filed. 
 
 Thefe  things  are  fpoken  after  the  manner  of  earthly 
 lovers,  whoc  mem  the  night  feafon  fotne  times  to 
 vifit  their  friends,  and  provoke  them  as  it  were  by 
 faire  fpteches,  to  open  unto  them  when- 1  hey  knock 3to 
 which  end  Chrift  ufeth  thefe  alluring  titles,  faying, 
 My  Sjler,  my  Love9  &c. 
 
 My    Sifter. 
 
 Chrift  is  our  elder  Brother,  and  the  fir  ft  borne  of  ma- 
 ny Bret />m/,and  what  neerer  bond  of  confanguinitie, 
 than  a  Sifter  ?  So  that  whatfoever  is  ftrong  in  any 
 bond,  Chrift  knits  us  to  him  by  it  ■:  and  therefore  ftiles 
 himfelfein  dl  thefweeteft  relations,  to  (hew  that  he 
 hath  the  love  of  all  relations  towards  his  Spoufe.  Will 
 a  Sifter  (hut  a  Brother  out  of  doores,  and  that  when  a 
 Brother  comes  to  vifit  her,  and  to  (hew  kindnefte  unto 
 her?  Thu;  Chrift  comes  to  make  out  his  love  unto  us^ 
 calling  us  by  the  name  of  Sifter.  See  this  itiore  expoun- 
 ded in  Chap.  4.  9. 
 
 My  love, 
 
 Chrift  loves  all  his  creatures  with  a  gene,all  love, 
 and  lets  the  beames  of  his  goodnefle  fcatter  out  to 
 them3  becaufe  there  is  fome  beames  of  his  excellency 
 in  every  creature:,  but  his  Spoufe  is  his  beloved  in  a 
 more  peculiar  and  eminent  way  then  any  other:  and 
 though  the  beames  of  his  geiierall  love,  arefcattered 
 out  to  al  his  creatures,  yet  his  efpeciall  love  is  united 
 and  fixed  only  upon  his  Church.  See  this  more  large- 
 ly opened  in  Chap.  1.  o.  Chrift  cannot  but  love 
 what  he  fees  ot  himfelfe  in  us,  he  loves  his  owne 
 
 Image. 
 
Verf.  r.  Solomons^.  5?i 
 
 Image.   It  followeth. 
 
 My  Dove. 
 
 The  Church  is  refembled  to  a  Dove,  in  refpe<3:  of 
 thedifpofitionthatisorfhould  be  in  her,  refembling 
 that  creature.  A  Doveisofameeke  di(po(ition,  with- 
 out guile,  faithfull  to  her  Mate,  and  of  neat  and  clean- 
 ly feeding,  and  the  like.  So  the  Saints  are  called  The 
 fUeclioftheearth^Zeph.2.1.2.  And  are  accounted  to  he 
 without  fraud,  orduplicitie  in  the  foule;  Jaw.  i.  8. 
 They  are  faith  full  and  lolloiv  the  Lam!),  whitherfoever  hegc- 
 eth,they  have  not  defiledthemfe'v's  with  womex',  Revel.  14. 
 4.  And  they  feed  upon  Chrift,  and  fpirituall  things. 
 In  thefe^and  many  more  things,  there  is,an  apt  refem- 
 blancebetwixtaChriftiananda  Dove.  But  this  hath 
 been  largely  fpoken  of  in  Chap/2.  14. 
 
 My  unde filed* 
 
 *    Some  reade  it  my  pcrfeff  one.  The  Hebrew  word 
 fignifies  moft  properly,  and  moft  commonly  perfdf,  ^jp£n 
 and  found,  of  a  religious,  honeft,  and  fimple  difpofiti-  pVfcn* 
 on,  without  guile  or  wickednefle.  The  £}reckestran-  ^-porevei 
 (late  it  unfamed.    This  word  mdefiled  is  aivexpreffi-  fcJfS 
 on  of  Chrift,   which  he  applies  to  his  Church.  But  pktus*  *•- 
 nowinthisexpreflion  we  are  to  confider  Chrift  ahA'£mm'tHS* 
 his  Spoufe  one :  the  Spoufe  having  the  field,  (he  hath  f^& 
 the  Pearl  alfo:  having  Chrift,(he  hath  his  righteoufnes  &^w,. 
 andperfeftion.-fothe  Spoufe  is  perfect  and  compleat  ^' 
 frrnei  head,  there  beinganeere  conjunction  between 
 the  head  and  the  Members.  Againe,  thefpoufeisun- 
 defiled  in  refpeft  of  that  difpofition  in   her,  which 
 tend^  to  perfection  .*  and  Chiift  refpe&s  her  according 
 to  what  flie  (hall  be  in  her  perfection  and  ^lorie. 
 
 Now 
 
552  An  EXPOSITION  of        Chap.  5 
 
 Now  in  that  Chrift  comes  thus  to  awak  his  Church 
 and  by  fuchfweet  words  to  perfwade  her,  alledging 
 the  unitie  of  her  nature,  which  is,  (he  is  his  sifter,  her 
 fellowftrip  with  him,  (lie  is  his  love  5  her  chaftitie,  fhe 
 is  tffl  Vove,  her  finceririe^  fhe  is  his  undefiled :  and  all 
 tlieierweet^ordsaretomeUthe  heart  of  the  Spouff. 
 Hence  Dbferve. 
 
 ihatchnjl  ujeth  all  the  ycoeete ft  words  and  alliens  in 
 drawing  his  Spoufe  ?i?ere  to  hirnfelfe. 
 -  Kereheufeth  (aut.wcre)  ail  heavenly  Rhetorick  5 
 to  perfwade  and  move  the  affe&iom  of  the  Spoufe. 
 Thus  Clirift  drawes  his  Spoufe  by  the  bands  of  love^ 
 calling  of  her  by  the  name  of  love,  Dove,  undfi  led  :  ma- 
 king oux  his  love  to  her  in  the  fweeteft  Titles,  and 
 tearmes  of  relation  *  j  yea,^  notwithftanding  her  infir- 
 mitie  and  drouUr\eile  (before  mentioned)  fhe  is  high- 
 ly efteemed  of  him,  he  impu:es  not  her  fins  unto  her, 
 but  lookes  upon  her  grace?,  which  he  hath  endued  her 
 withall,  a>  if  (he  were  perfect  and  undefikd. 
 
 It  follovveth. 
 
 For  my  head  is  filled  with  dew^  and  my  locks  with  the 
 drop  of  the  night. 
 
 In  thefe  words  wee  have  declared  the  patience  and 
 fufFerings  of  Chrift,  which  he  under  went,,  in  'waiting 
 for  the  returne  of  his  Spoufe,  ihc'reafon  why  he 
 would  have  thedoore  opened,  and  be  let  in  is,  be- 
 caufe  he  had  refufed  no  hardfhip  or  incommoditie, 
 butundertookeallforthegoOwi  of  his  Spoufe,  as  ap- 
 peared, in  that  hefaijh;"- 
 
 For  niy  head  is  full  ofllewb  &c. 
 
 The  head  of  Chrift  being  filled  withdew,  feemethto 
 
 meane 
 
Verf.i.  SolomoN5%.  555 
 
 mcanehls  manifold  troubles  and  calamities  which  he 
 fuff  red  for  her  fake,  which  fufferings  of  his  are  of  two 
 foits*   In  hiwfdfe,  in  his  people  :  In  his  oWne  perlon, 
 what  did  he  endure?  how  hid  he  undergoe  the  con- 
 tradi&ionsotfinnerSjWhile  he  was  uponearth?  and 
 at  hij  death,  his  head  was  not  only  filled  with  drops  of 
 dew,  but  alio  with  drops  of  blood,  befides  the  angv.ifh 
 of  his  Spirit,  by  lofing  the  fenfe  ot  his  fathers  love. 
 And  then  what  he  fufrers  in  his  Members,  who  are  of- 
 ten 7 rottbled on  every  Jtdc^  perplexed,  perfeatted,  caftdown, 
 alwayes  bearing  about  in  body,  the  dying  of  the  LordJefuf3 
 &c.    iCor.  4.  3,9, 10.  Thus  Chrift  commeth  in  the 
 darke  night' to  awake  his  Spoufe,  and  communicate 
 good  things  unto  her:  the  cold  dews  of  th  ti^ht,  fpe- 
 daily  in  thofe  hot  Countries,  were  neither  good  nor 
 wholfome  for  the  people. 
 It's  added. 
 
 And  my  lockj  with  the  drops  of  the  night. 
 
 Chrift  being  defcribed  as  a  Nazarite,  whofe  head 
 might  not  be  ftiaven3  is  faid  to  have  the  cold  drops  of 
 the  night  upon  his  head.  Props  fignifie  afflictions  and 
 troubles,  Amos  6.  11.  Some  underftand  here  by  the 
 dnrand  rame,  thefpirituall  bidding  wherewith  Chrift 
 doth  inrich  his  Church,  as  he  promifed  (in  Hof.  1 4.  5.3 
 to  be^as  dew  upon  Ijrdd  &c.  But  I  rather  underftand  by 
 the  dew.  and  drops,  the  fufferings  of  Chrift,  as  afore- 
 faid,  noting  chiefly  one  thing,  viz.  that  Chrift  ftood 
 as  a  watchman,  and  that  not  one  night,  but  many^ 
 waitingto  have  entrance,  and  could  have  none,  *nd 
 yet  ftands  it  out3  until  the  drops  of  the  night  fall  upon 
 his  locks. 
 
 Bbbb  Hence 
 
55+  ^»  EXPOSITION  of        Chap.5 
 
 "i    i    in        ■■■■■» ■ ■     - ■'  m     ■■.!'■'      !■■■■■■       ■»>■ — .        i  1 1       — ^^^^^^^ 
 
 Hence  obferve. 
 2  £4*  C/&r//?  dothexercife  ahmdance  of  patience  in  bring- 
 ing heme  people  to  hiwfelfe. 
 
 How  patient  hath  Chrift  been  towards  many  of  us  in 
 waiting  for  our  converfion?  And  now  long  doth  he 
 wait  for  the  giving  up  our  fouler  to  him.  Jt  is 
 faid,  That  Chriji  by  hisjpirit  preached  in  the  dayes  of  Ko- 
 ahy  tothe  foides  nm  in  prifo^  i  ret.  3.  19.  He  waited 
 then  a  hundred  and  twenty  yeares,upon  the  ol  J  world, 
 Novvmarkehovvunkinde  ai-d  undudfull  the  Spoufe 
 fhewed  herfeife$  for  foe  doth  ingenioufly  confefle 
 againftherfei'fe^  fhe  was  war  me  in  thebedoffecuri- 
 tie3r;ndcarnaileaf?3fhewa$  very  loathtoarifeoutof 
 it,  therefore  foe  maketh  thefe  excufes. 
 
 1 
 
 — ■ - ;>iP  .fr'oi  hv 
 
 vers;  2. 
 
 I  have  put  off  my  Com,  bow  [hall  I  put  it  on  ?  I  havt  wa- 
 fhedtny  feet,  how  jhall  I  dtfilt  them. 
 
 T He- Spoufe  doth  here  acknowledge  '  that  W 
 withftandingall  the  former  fweet  drawings  Gf 
 Chrift,  yet  foe  drawes  back,  and  that  upon  f6me 
 ground  of  pretence,  /have  put  off  my  coat,  howfhall  I  put 
 ito»,&c.  As  tffoe  had  fad-  I  have  put  offraygar. 
 raents  andjapparelJ,  and  am  ready  as  it  were  togoe 
 to  bed,  and  therefore,  howfbould  I  put  it  on}  there  is 
 no  reafon  I  foould  doe  fo  now.  /  bavi  wafbed  my  fat 
 bow  JbsU  I  defile  theme  I  will  not  come  upon  the  foufc 
 ground  to  defile  my  feet,  that  I  have  fo  cleanfed,  nei 
 then  is  there  any  reafon ,  feeing  they  are  cleane 
 already,  that  they  foould  be  defiled  againe.  Both  the 
 
Ver£f,  Solomons  Song.  555 
 
 fimilitudestendtoonc  purpofe,  tf/*#  to  expreffe  £he 
 denialloftbe  Spoufc  in  opening  to  Chrift,  andtolec 
 bim  in,  for  even  as  they  that  be  undreflcd  are  loath  to 
 put  on  their  clothes  againe  till  the  morning,  that 
 they  oau ft  needs  rife3  and  as  they  that  have  wafoed 
 their  feet,  arc  unwilling  to  foule  them,  and  many 
 times  alledge  thefe  things  for  excufes,  that  (o  they 
 may  with  the  more-  fafety  negieft  their  duties  :  even 
 fodoth  the  Spouie  here.  Tisa  metaphor  taken  from 
 thofe  that  are  gone  to  bed, and  are  loath  to  rife  for  a- 
 ny  mans  pleafure,  and  the  meaning  may  be  thi?>  that 
 fhe  had  now  rtiakenoffmany  feares  and  troubles;  rtie 
 was  free  from  perfecution,  and  delivered  from  many 
 affli&ions  and  miferies  formerly  endured;  fhe  had 
 now  throwne  off  thefe  things,  as  one  going  to  bed 
 doth  his  garments  5  flie  had  wafh't  them  off,  as  in 
 the  Eaftern  countries,  travailcrs  were  wont  to  wafh 
 off  the  foile  of  their  feet,  when  they  went  to  their  refts 
 and  fhe  was  now  in  the  bed  of  flefhly  eafe,  and  world- 
 ly contentment,  loath  to  difreft  her  felfe,  loath  to 
 rife  and  be  pincht  with  cold  againe,  loath  to  fet  her 
 feet  into  the  dirt  of  former  fufferings,  though  in  her 
 heart  fhe  preferred  Chrift  above  all  $  y«t"fo  fweec 
 were  thofe  earthly  accomodations,  that  (Tie  would  ra- 
 ther forbear  intercourrewith  hioi  for  a  while,  then 
 lofe  her  fhare  in  rbofe  fleftly  enjoyments.  Hence  fhe 
 Oitb,  bowfhalllfutitQv?  that  is,  I  cannot  put  it  on3 
 without  trouble  and  relu&ation  of  my  fiefh.  The 
 like  phrafe  God  ufed  in  If  of.  n.  8.  Ho*  flail '  I  oiv* 
 lb  eslptEpbraim^&c.  bow  jbdll  I  make  tbte  as  Admxb^ 
 #v.  that  is,  I  cannot  deftroy  thee,  as  I  did  other  Ci- 
 ties, that  rebelled  againft  me,(bch  is  my  comiferati^ 
 
 Bbbb  2  on, 
 
J5« 
 
 An  EX?  OS  IT  ION  of         Chap.  5 
 
 on  and  pitcie  towards  thee.   Now  fuch  arc  the  worth 
 leflfeexcufes,  that  our  fle&doth  alledge,  the  time  is 
 unfeafonable,  the  night  is  cold,  the  weather  wet  fo 
 that  wee  cannot  arife  to  en&etaine   Chrift  wkhbut 
 much  trouble  and  relu&ation  of  the  flefh. 
 
 Thofe  that  under  ftand  by  putting  offher  garments 
 the  renouncing  of  the  old  man,  and  by  wafting  of  her 
 
 feetjthefandificationof  heraife6tions,are  much  mi- 
 ftaken3  for  the  mote  (he  had  of  either  the  one  or  the 
 other,  the  neeter  (he  was  to  Chrift ,  and  the  more 
 ioone  (tie  might  have  entertained  him  5  but  the  true 
 naturallfcnfeisasbetore^  In  fum,  (he  meaneth,  that 
 fhe  reafoned  to  and  fro  in  hex  heart*  and  that  her  faith 
 did  greatly  waver,  yea,  that  her  owne  weaknefle  did  fo 
 farre  prevaile  with  her,  as  not  only  to  thinke?  but  to 
 fay,  that  fhe  could  not  without  fome  paine  of cloa- 
 thing  herfelfe  againe,  or  without  fome  hurt  by  the 
 cold,  if  (he  came  without  ber  appareli,  or  without 
 fome  difcommoditie  of  fowling  her  faire  feet,  as  fhe 
 thoughr,rifc  up,  and  to  open  the  doores,  and  let  Chrift 
 in:  yea3  unwife,  as  (he  was,  fhee  more  efteemed  fo 
 finall  a  difcommoditie,  in  doing  and  execu  ting  of  her 
 dutie,  then  the  unfpeakeable  pleafures  (he  might  have 
 had  by  Chrift>  who  willingly  for  her  lake,  had  ta- 
 ken upon  him  many  inconveniencies,  and  fuffcL 
 ring*. 
 
 Hence  Obferve. 
 
 That  a  great  hindea^ce]  of  our  communion  with 
 Chrift  is^  the  fdlje  pretences,  real  on$t  and  excufes  of  the 
 ftjfe. 
 
 The  fl<  fhnev-r  wants  excufes and  pretencesDthefe 
 was  never  any  fmlull  courle,  but  the  flefh  would  feem 
 
 to 
 
Verf. a.  Solomons  Song.  5 57 
 
 topftifieit  by  one  reafon  or  other.     Thus  the>friend 
 anfwereth  (\nLukei\.  7.)   Trouble  me  not^  thtdoore 
 is  nowflmt,  and  my  Children  are  now  with  me  in  bed,  lean- 
 net  rife  and grv.e  thee.     Therefore  as  it  is  good  to  know 
 this  truths  of  God,  as  they  are  revealed  in  Jefus,  fo  it  is 
 alfotoknow  thefalfeneffe  and  deceitfullnefleof  our 
 owne  flefhly  and  carnall  fpirits,  they  are  both  myfte- 
 riesalmoftalike3hardtobeknowne.     It  istru^G^d 
 made  man  right,  but  fince  the  fall  he  hath  fought  out 
 many  inventions.      Carnall  wit  ferves  the  carnall 
 will,  and  carnall  lufts  never  w^ant  an  advocate  to  plead 
 for  them3  namely,  carnall  reafon.     There  is  a  Lyon  in 
 the  way  (faith  the  fluggard  )  a  Lyon  is  in  the  jireets, 
 Prov.  26.  3.  And  the  jhtggard  will  not  plough  by  reafon  of 
 the  cold,  Pro*  20.  4.   So  the  people  that  dwelt  in 
 their  feiledhouks,  faid,  The  time  is  not  come  that  the 
 Lords  houfe  Jhould  be  bmlt,  Hag.  1.4.  Such  kind  of 
 fhifting  there  is  in joft  man,  fince  the  fall,  havingloft 
 the  image  of  God  in  holy  wifdome  and  knowledge. 
 Corrupt  courfes  never  want  flefhly  excufes.     Hence 
 itis3Prf#/faith5    1 confulted not  with  fiejh and  blood,  that 
 is3  he  confulted  not  with  the  reafoningsof  the  flefh3 
 and  the  carnall  will^but  was  obedient  to  the  heavenly 
 revelation.  Thus  Peter  confulted  with  the  flefibD  whrn 
 he  counselled  Chrift,  faying,  Mafterfity  thyfclfe.  Now 
 thereforewe  fhould arme our  felves  withrefolution, 
 and  fay  with  Chrift,  Get  thee  behind  me  Satan,  &c. 
 Mat.  16.  23.  And  with  Paul,  when  he  faith.  We  are  no 
 more  debtors  to  thejlejh,  8cc.  Rom.  8.  as  if  he  had  faid,  we 
 owe  nothing  to  the  flefh,  as  to  yield  obedience  and 
 fubjeftion  unto  it. 
 
 But  we  fhall  now  fee  in  the  next  Verfe3  what  be- 
 comes of  all  thofeexcufes,  and  backwardnefle  pf  the 
 
 Spoule, 
 
5$8  An  EXPOSITION  of        Chap.  5 
 
 Spoufe,  whereby  (he  delays  and  puts  off  Ghrift. 
 
 VERS.  3,4. 
 
 My  beloved  put  in  hh  hand  by  the  hole  of  the  door  0  and 
 
 my  bo  wells  were  moved  for  him. 
 Iroje  to  open  to  my  beloved \  &c. 
 
 IN  thefe  and  the  3.  fol  lowing  Verfes,  we  have  the  if- 
 fue  of  the  Spoufes  negligence,  that  Chrift  abfented 
 and  withdrew  himfelfe.  There  are  three  things  fet 
 downe  of  what  befell  th^Spoufe. 
 
 1.  Chrifts  withdrawing  of  himfelfe,  he  leaveth  her 
 for  a  time  to  her  felfe,  and  to  her  owne  wayes  5  but  it 
 isfaid.  My  beloved  put  in  hi?  hand  by  the  hole  of  the  doore. 
 Chrift  did  not  wholly  leave  his  Spoafe  though  he 
 did  withdraw  *•  and  therefore, 
 
 2.  We  have  Chrifts  gracious  dealing  withAer,  not 
 wholly  withdrawing  himfelfe,  but  puts  hk  finger  info 
 the  hole  of  the  doore,  and  thereby  leaves  fome  fweetntffe 
 behind  him  before  his  departure,  So  that  her  hands 
 dropped  downe  Myrrhe,  &c. 
 
 3.  The  fucceffe  of  Chrifts  departure^  and  with- 
 drawing of  himfelfe,  Her  bowells  were  moved  in  her0 
 which  were  hard  before,  whereupon  fix  opens  to  hcrbe~ 
 loved,  as  now  being  willing  to  receive  him,  but  he  is 
 not  at  her  call  ready  to  be  found,  he  was  gone  sndfaji, 
 not  indeed.,  but  according  to  her  fence  and  feeling, 
 and  that  onely  for  a  time.  After  this,  like  one  that 
 fallethintoafwoonc,  fheis  void  of  inwaid  cobifort 
 and  fenceof  Chrifts  prefence,  where  (he  faith,  My  fade 
 failed  when  he  fpake,  that  is,  when  I  rem  em  bred  the 
 words  which  he  did  fpeake. 
 
 And  lafily,  (he  cannot  find  her  beloted,  (he then 
 
 enquires 
 
Vcrf.  3*  Solomons  song.  559 
 
 enquires  of  the  Watch- men  of  the  City,  but  (he  recei- 
 veth  no  comfort  from  them,  but  they  are  like  Jobs 
 friends,  of  whom  it  is  faid,  Cold  comforters  are  yon  aU, 
 Job  16.  2.  for  they  wound  her  confcience,  and  dis- 
 gracefully ufe  her,  where  it  is  faid,  Ihey  tooke  away  her 
 Veile  from  her.     So  in  her  prefent  apprehcnfion,   (he 
 paffthall  meanesof  recovery,  yet  in  the  following 
 verfes,  fhe  doth  recover  her  felfe  againe,  became 
 Chrift  lett  her  not  wholly,  but  leaves  fome  of  his 
 fweetneffe  behind  him  before  he  departed  from  her. 
 My  beloved  put  in  his  hand  by  the  hole  of  the  doore. 
 
 TheSpoufe  isnofooner  fallen  into  this  fpirituall 
 languor  and  droufinefle,  making  excufes  for  her 
 (loath  and  fecurity,  but  Chrift  comes  to  roufeher  up, 
 and  that  firft  by  withdrawing  himfelfe  after  a  fort 
 from  her,  but  yet  he  will  firft  leave  that  behind  him, 
 that  (hall  both  raife  her  up  to  feek  after  him,  and  fup- 
 port  her  in  \  er  afflidlions.  My  beloved  put  in  his  hind 
 by  the  hole  of  the  doore,  &c. 
 
 My  beloved  put  in)  or,  (as  it  is  in  the  Hebrew  )  fent     n^ 
 his  Band,ox, put  it  forth  :  the  putting  forth  of  the  hand  M*fit*tn&- 
 \ifually  fignifies  the  effe&ing  of  fome  work  5  as  in  %$£&' 
 Gen.  3.  2  2.&  12.  1©.  Hereby  is  noted,  that  Chrift  had 
 fibnie  enterprize  on  the  Spoufe,  he  was  not  willing  (he 
 fhould  be  at  eafc  in  her  flefhly  and  carnall  condition. 
 
 Ujs  hand,  that  is,  his  fpirit,  by  which  he  moved  up- 
 on her,  by  which  he  went  to  awake  her.  For  as  the 
 finger  of  God  (inZ^eii.  qo.)  meaneth  the  Spirit  of 
 Cod  Jo  doth  his  Hand.  Hence  it  is  faid,  that  when 
 the  Spirit  of  the  Lord  went  out  with  the  miniftry  of 
 the  Difciples,  %lhe  hand  of  the  Lord  tpcPS  with  them^  and  a 
 great  number  believed,  and  turned  to  the  Lord,  Afts  11.19. 
 
 So  • 
 
56o  An  EXT  0  8  I?  ION  of        Chap.  ,J 
 
 So  in  that  it  is  (aid,  Chrift  put  in  his  hand  it's  meant  , 
 he  did  inwardly  move  upon  her  heart,  by  the  fweet 
 andfeeret  opperation  of  his  glorious  Spirit. 
 
 In  at  the  hale)  or,  downe  by  the  hole,  towit,  of  the  doore, 
 as  it's  added  in  our  Tranflation.     The  fimilitude  if 
 taken  from  hence-,  when  a  doore  is  locked,  yet  there 
 is  a  key-hole  at  which  one  may  put  in  his  hand,  or 
 look  in,  and  fo  here,  when  the  hearts  of  the  faithfull 
 be  after  a  fort  locked  up,  and  Chrift  ftandeth  at  the 
 doore  of  the  heart,  and  calleth,  atid  knocketh,  yet 
 they  doe  not  open  unto  him,  but  make  excufes,  he 
 findeth  fome  little  entrance  or  hole,  as  through  the 
 doore,  to  put  in  his  hand  of  fpirit,to  touch  the  inward 
 parts  of  the  heart  5  thatfo  he  might  leave  fome  print 
 of  his  finrgers  before  he  did  depart. 
 Hence  Obferve, 
 That  Chrift  never  leaves  his  Spoufefo,  but  that  he  leaves 
 fome  prints  ofhisfpirit  and  grace  behind  him,  upon  her  foul. 
 Hence  it  is,  thefoule  doth  fo  linger  after  him,  when 
 he  hath  withdrawne  himfelfe,  and  never  refts  untill 
 it  finds  him  againe.     There  is  never  a  finall  defertion, 
 as  we  fee  here.     Chrift  puts  his  haitdiH  at  the  doore ,  he 
 leaves  fome  inward  workings  of  his  gracious  fpirit,  to 
 quicken  the  fouleto  feek  after  him,  andalfo  tofup- 
 port  it  in  its  affli&ion.     Chrift  (lands  at  the  doore,antl 
 leaves  Myrrhe  behind  him,  fomething  in  the  heart 
 that  caufeth  a  reftlefle  longing  after  Chrift,  as  appears 
 by  that  which  followeth  this  touch  of  his  Spirit. 
 
 And  my  bowells  were  moved  for  him. 
 
 Some  read  the  words  thus.  My  heart  was  ajfe&ioned 
 toward  him.  Mafter  Ainfworth  thus,  Mybomll*  made 
 a  troubled  noife,  or  founded  within  me.     Whereby  is 
 
 meant, 
 
Verf.3-  Solomons  Song.  561 
 
 meant,"  that  all  the  inward  afFedions  and  powers  of 
 the  mind,  are  moved  with  griefeand  forrow.     Now 
 (he  is  grieved  and  difpleafed  with  her  felfe,  now  fhe 
 lamenteth  herowne  folly,  that  fhe  was  foundutiful! 
 towards  her  beloved,  now  her  heart  is  againe  wrapt 
 with  love  ofhitn^  now  fhe  will  entertaine  him.  Here- 
 by is  fignified  then  all  her  difquietnefleand  forrow  of 
 heart  for  her  beloved,  whorti  fhe  had  fo  negle&ed,  and 
 put  from  her,  when  he  defirtd  to  come  in.      Thus  the 
 Prophet  declares  his  forrow,  by  faying,  MyboweUs,?>iy 
 bowells,  T  am  pained  at*  my  very  hearty  my  heart  ntaketh  a 
 noyfe,  1  cannot  hold- my 'peace,  Jer.  4.  19.  And  fo  God 
 hirhfelfe,in  pity  of  Ephraims  calamity,  faith.  My  bowels 
 founded  (  or  were  troubled  )  for  him,  I  will  fur  ely  have 
 mercy  ohhtm,  faith*  the  Lord,  Jer.  31.  20.  So  here,  the 
 Spoufe,  by  the  founding  of  her  bowells,  flieweththe 
 griefe  and  forrow*  of  her  heart,  her  mourning  and  Ian- 
 guilhing  after  her  belove-d. 
 Hence  Obferve, 
 Fir  ft,  7  hat  the  power  of  Chrifls  Spirit  makes  a  great 
 change  in  thofe  into  whom  it  comes.     Behold  here  the 
 power  of  the  Spirit,  what  an  alteration  it  makes  m 
 men,  how  far  it  changeth  them  from  that  which  they 
 were  before:  downe  goeth  the  power  of  the  flefh 
 where  it  commeth.     An  example  of  it  you  may  fee  in 
 the  ApoftlesofChrift  :  howweake  and  how  fearfull 
 were  they  at  Chrifts  fufterings,  but  after  the  holy 
 Ghbftcame  downe  upon  them  in  the  day  of  Pente- 
 coft,  of  a  company  of  weake  and  trembling  Lambs, 
 they  became  fomany  rhighty  Lyons,  they  feared  not 
 the  whole  world.   So  it  is  with  all  Saints,  they  be 
 heavy,andlumpifh  and  dull,  when  the  flefh  hath  the 
 ftroke,andbeareth  thefway,  every  final!  impediment 
 
 Cccc  is 
 
562.  An  EXPOSITION   of         Chap.5 
 
 is  a  hinderance,  andminiftrethfome  excufe  to  keep 
 them  back;,  and  the  excufes  feem  alfo  to  be  reafonable, 
 bwtwhen  the  touch  of  the  holy  Spirit  commeth,  that 
 Chriftputin  his  hand  at  the  hole  of  thedoore,  then 
 there  is  a  quicknelle,  a  life  and  moving,  then  nothing 
 canler^buc  they  will"  feeke  Chrift.  It  is  a  wonderfull 
 change  and  alteration  that  the  Lord  makes  in  man, 
 whenheputtethdownetheflefh,  and  raigneth  him- 
 felfe  by  the  power  of  his  Spirit.  WeremainedulJ, 
 ilow3  fearfull,  weake  and  negligent  becaufe  we  reft  in 
 our  owne  power  fo  much,  and  in  the  power  of  the  fpi- 
 ritfo  little. 
 
 Ob j eft.  Futfome  ivillfiy,  Doth  not  Chrifl  dwell  al- 
 W*fcs  in  the  hearts  ofhk  people.  ?  How  then  k  it  faid  that 
 Chrifl  knocketh  to  have  them  open  unto  himy  and  let  him 
 inland  the)  ?;i.ike  excufes  to  put  him  off?  Or  how  if  it  then 
 thai  he  twehcih  them  with  hkfpiritnow^  which  they  had 
 before  ? 
 
 Anfrt*  We  muft  note,  that  there  be  degrees  of  the 
 meafureofthe  gifts  of  the  Spirit.  The  Apoftles  had 
 the  fpirit  before  Chrifts  afcenfion  >'  but  not  in  that 
 meafure  as  afterward:  fo  alfoChrift  dwelleth  in  all 
 theSaints,  eveninthofe  that  have  the  leaftfparkeof 
 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  Pfahnift, 
 faying,  Lift  up  your  heads  yee  gates ,  and  be  ye  hftnp  yee 
 tverlajlingdooes^and  the  King  of  glory  f  "all  come  in 3  Pfal. 
 24..  we  muft  fet  our  hearts  wide  open,  that  Chrift 
 may  come  in,  and  reigne  over  us,  and  wholly  fway  us 
 by  the  Scepter  of  his  Spirit. 
 Secondly  Obferve> 
 
 1  bat,  Chrifl  never  fo  defer ts  kk  Spoufe^  but  leaves  fome- 
 
 thing 
 
Vert  4.  Solomons^.  563 
 
 thing  behind  him  whn:  h  mxkes  her  ftnfilAc  of  his  nbjcnces 
 and  rejlkjje  in  her  defires  after  him.     Hence  the  Spoufe 
 is  troubled  in  fpirit,  forrow  and  calamity  presently 
 fell  upon  her,  when  fhe  faith,  My  bewells  were  moved 
 for  him.    That  is,  my  heart  was  affe&ioned  towards 
 him. all  my  inward  affe&ion  sand  powers  of  my  mind 
 were  moved  with  griefe  and  forrow,  I  was  reftleile  in 
 my  fpirit  after  him,  nothing  in  the  world  would  con- 
 tent me  but  the  injoyment  of  my  beloved,  and  com- 
 munion with  him,  whom pnee  Ia'en joyed  with  unfpea- 
 kable  delight.     Thefe,  and  fuch  like  affecHons  was 
 the  Spoufe  moved  withali.     The  Spoufeisnot  only 
 affefted  inwardly  in  her  mind,  but  (lie  isalfo  ftirred 
 up  to  feeke  after  her  beloved,as  appears  in  the  follow- 
 ingverfe. 
 
 VERS.  4. 
 
 I 'to ft  to  open  to  my  beloved \  and  my  hands  dropped  with 
 Myrrh ^  and  my  finger  s  with  fweet fuelling  Myrrhe  ^  up* 
 on  the  handles  of  the  loek^ 
 
 He  Spoufe  ftayeth  not  in  bare  motions  of  the 
 
 T 
 
 mind  (as  many  have  fome  touch  off,  but  they 
 vaniflh  againe  )  but  fhearifethto  open  the  doore un- 
 to her  beloved  /  it  is  not  now  grievous  to  her  to  put 
 oft  her  Coat,  and  to  put  her  feet  into  the  dirt,  being 
 quickned  by  the  Spirit  of  Chrift. 
 In  this  Verfcr  we  have, 
 Firft,  a  gracious  aftion  of  the  Spoufe.,,  fhe  arifethio 
 open  fo  her  belwcd. 
 
 Secondly,  the  grace  that  followcth  this  aftion,  her 
 fingers  drop  pure  Myrrk\  £cc. 
 
 /  rofe  up  to  optn:  &cc.  or,  I  my  felfe  rore  up.     She  is 
 no  more  negligent  and'fluggifti,  butnftive  and  ftir- 
 
 Cccc  ^  rinfr 
 
5^4  An  EXPOSITION  of        Chap. « 
 
 ring  to  open  to  her  beloved :  (he  aft*  now,  becaufe 
 fheis  fl&ed  by  the  Spirit  of  Chrift. 
 Hence  Obferve, 
 elhat  the  Saints  are  very  a&tve  for  Chrift  rchen  they  a& 
 ?n  ikeporver  of  the  Spirit.    Its  likethe  Spoufehad  much 
 ftirring  with  flefh  and  blood  before,  but  (he  was  never 
 able  to  anfe  and  open  to  her  beloved,  till  the  moved 
 inthe  ftrength  of  the  Spirit  of  Chrift.     Chrift  tells 
 hkDifciples,  The  flefi  k  weakest  the  fpirit  is  ^ftrongV 
 andwiUmg.     Nothingbutthe  power  of  the  fpirit  can 
 make  us  open  our  hearts  wide  for  Chrift  the  King  of 
 glory  to  come  in.     In  the  next  words  {he -jnagrvifieth. 
 the  graces  of  her  beloved,  faying, 
 
 And  my  hands  dropped  with  Myrrhe,  and  my  fingers 
 wirhfweet  fmdling  Myrrhe^  upon  the  handles  of 
 
 the  lock* 
 
 Shecpuld  touch  nothing  with  her  hands,  norlay. 
 her.fin.gers  upon  nothing,  where  he  had  put  in  his 
 haad,  PUt  all  did  drop  with  Myrrhe,  even  with  pure 
 Myrrhe.:  for  her  meaning  is  this,  that  her  beloved  did 
 but  put  in  his  hand,  and  yet  he  had  left  even  by  his 
 touch,  fuch  abundance  of  fweet  graces^  that  wherefo- 
 ever  fhe  touch^th,  her  hands  drop  with  the  fame. 
 
 My   hands  dropped  Myrrhe ,  or,  the  Oyle  of  Myrrhe 
 which  'diftilleth  out  of  the  Myrrhe  tree.     What 
 Myrrhe  is,  hath  been  fheWed  before  in  Chap.  1. 13. 
 She  meaneth,  that  Chrift  left  fuch  a  plentifiill  knd 
 pleafant  fmell  behind  him,  that  even  fhecomming  af- 
 ter his  departure,  had  fuch  abundance  of  it,  as  iffhe 
 had  fuch  ftore  of  Myrrhe,  as  would  have  made  her. 
 hands  tp  drop. 
 T3I>4      And  my  fingers  with  fweetfmelltng  Myrrhe^  or,  pajfing 
 ^M  Myrrhe^  . 
 
Verf.4-,  Solomons  Song.  ^J&S 
 
 r»yrrhe,thaxis,  thin  and  pure  myrrhe,  that  is,  more  fra- 
 grant  and  fweet :  6j  this  puffing  or  pure  myrrbe>  is  com- 
 mended the  excellency  ofChrifts  graces,  as  that  be- 
 fore the  abundance  of  them.  This  feemes  to  denote 
 the  fweet  odour  of  her  fervices,  that  her  longing  and 
 feeking  after  her  beloved  was  acceptable 
 with  the  Lord,  and  of  fweet  fmell  in  his  no- 
 ftrils  5  for  by  her  hands  wee  may  underftand  her  holy 
 anions,  anointed  with  the  oyle  of  myrrhe,  that  is3  the 
 fpirit  of  Chrift,  as  the  holy  in  the  San&uarie  was 
 made  of  pure  myrrhe,  which  did  prefigure  the  fame, 
 Exod.  30.  23.  or  wee  may  underftand  it  of  the  grace 
 of  Chrift,  # hich  he  left  behinde  him,  as  a  fweet  odour, 
 to  draw  her  to  hirofelfe,  vvhenhe  put  in  his  hand  at 
 the  hole  of  the  doore,  which  (he  is  now  fenfible  of. 
 
 Updn  the  bandits  of  the  lock^  that  is,  thofe  fleftily' 
 lo£ks-or  batres,which  kept  out  Chrift  from  entering, 
 which  are  now  beaten  downe  by  the  power  of  the  fpi* 
 rit,  and  of  thofe  divine  anointings  of  Chrift,  her  heart 
 being  anointed  by  Chrift,  all  thole  barres  of  opposi- 
 tion, that  the  fleft  with  all  its  reafon  and  wifedom, 
 are  now  beaten  down  and  fubdued  :  fo  that  Chrift  may 
 freely  enter  and  come  in,  and  take  the  whole  com- 
 '  mandofall  theaffe&ionsofthe  foule,  and  reigne  as 
 Lord  and  King  :  this  is  the  vertue  and  powder  of  the 
 '  Spirit. 
 
 Heiice  Obferve. 
 
 Firft,  That  the  Spirit  and  its  gratis  are  very  fweet 
 and  fragrant. 
 
 They  are  plealant  and  fweet,  and  therefore  compa- 
 red here  to  myrrhe.  The  graces  and  prayers  of  the 
 Saints  arc  faid  to  be  fweet,  as  it  is,  %ivtl,  8.4.  Chrift 
 
 mingleth 
 
566  An  EXPOSITION  of        Chap.  5 
 
 mingleththem  with  his  owne  fweet  odours,  and  fo 
 perfumes  them  before  his  Father.  The  wtcke  1  are  ab- 
 homtnatiofito  the  £o^,becaufe  he  abhorrsthem,  their 
 fervices,  and  whatfoever  in  them  is  5  huty  the  ngbte- 
 wsmanisbis  delight ^Urov.  15.  £.  Chri&will  burne 
 up  finne,  and  confume  all  the  droflTe  of  his  Saints, 
 and  accept  that  which  is  tweet  of  his  cnvne  fpirit  in 
 in  them.  All  thea&ions  of  the  flefh  are  nothing  but 
 finfullworkes,  but  the  anions  wrought  by  the  hand 
 of  Chriftr,  the  finger  of  God,  and  power  of  Spirit' 
 thefe  a&ions  are  fweet,  holy,  and  gracious. 
 Secondly  Obferve. 
 That  the  fweet nejft  of  the  Saints  proceeds  from  Chrifts 
 fwtetneffe. 
 
 Chtift  firft  leaves  myrrhe,  and  the  fingers  of  the 
 
 Spoufe  drop  myrrhe.    He  was  anointed  with  the  Oyte 
 
 tfgiadneffe  above  bis  fel/ows:  and  out  of  the  fulneffe  of 
 
 his  divine  annointings  we  receive^  &gr  ace  for  grace.  The 
 
 head  being  anointed,  the   oyle  ranne  downe  to  the 
 
 skirts  otAarom  garment,  wee  have  all  from  our  head, 
 
 grace  for  his grace0  love  {or  his  love,  priviledge  for  his 
 
 priviledge%  he  is  zfonr^  fo  are  wee /*#/*«,  we  are  heircs 
 
 of  heaven,  as  he  is  heire  of  God,  all  his  dignities,  otfi- 
 
 ces,  priviledges,  graces,  and  preferrements  are  ours  : 
 
 So  that  looke  whatfoever  grace  or  priviledge  is  in 
 
 the  head,  it  defcends  downe  to  the  Members,  who 
 
 fharc  with  the  head  in  every  venue  5  fo  that  all  our 
 
 graces  are  from  his  grace,  our  life  from  his  life,  our 
 
 myrrhe  from  his  myrrhe. 
 
 it  followeth  in  the  next  verfe. 
 
 VERS. 
 
Vetf.  5.  Solomons  Song.  ^67 
 
 » — ~^— — _ ____«^ ——_____————— ^— ■— —— «■»« ^—^ 
 
 VERS.  5. 
 
 ttfined  to  my  beloved,  but  my  beloved  bad  withdrawn* 
 htmjelfe,  And was  gone  \myfoute  failed  nhen  he  /pake  : 
 I  fought  bim,but  I  could  not  find*  him,  I called bim^but 
 be g*\e  me  no  anfwer > 
 
 HEre  wee  fee  the  troubles  and  forrovrs  which  be- 
 fall the  J>poufc,be  caufe  of  her  former  negligence 
 and  fecuritie^Chrift  will  not  let  her  lye  aflcep  on  her 
 bed  of  eafe3  but  will  come  to  awaken  her. 
 
 In  theverfe  wee  have. 
 
 Firft,  Tbes&ionoftheSpoufe,  /opened  to  my  be- 
 loved. 
 
 Secondly,  Thedifcouragements  of  the  Spou(e3and 
 they  are  three. 
 
 Firft,  Cbrifls  leaving  of  her,  CMy  beloved  had  mili- 
 ar awne  him  ft  Iff. 
 
 Secondly,  Her  inward griefe  and  forrow3  My  fouie 
 
 failed,  &c. 
 
 Thirdly,  She  had  no  anfwer,  notwithftanding  all 
 her  feekiag  :  I  fought  him  but  he  gave  me  no  an  fiver,  &c, 
 
 /opened,  or,  I my  felfe  opened  to  my  beloved,  as  before, 
 this  noteth  a  further  degree  of  grace  in  the  Spoufe, 
 that  fhe  did  not  only  rife  up,  but  opened  the  doore, 
 giveth  up  the  ftrength  and  power  of  heart  and  afftfti* 
 ons  unto  him,  willing  ihit  the  everlafting  King  of  glo- 
 tie  fhould  come  in,  and  reigoe  there. 
 Hence  Obferve. 
 
 That  gracious  affettionf,  produce  gracious  a£fiont. 
 
 W'herethereisthetruthofafft&ion,  it  willdifco- 
 verit  felfe  in  holy  a  ft  ion  :  after  her  afftftiouswere 
 moved, fheprefently  openeth  to  her  beloved  :  The 
 will,minde  and  underltanding,  guide  the  outward 
 
 man* 
 
\5gg  An  EXT  0  S  IT  IQH  of        Chapr  5 
 
 man}  therefore  if  thefe  be  touched  and  wrought  upon, 
 *  it  will  quickly  appeare  in  outward  a&ion;  as  (bone 
 as  her  bowels  were  moved;,  and  that  her  fingers  dropt 
 myrrhe,  fhe  (hews  the  truth  of  her  affe&ion  in  opening 
 unto,  and  making  after  her  beloved. 
 
 Thus  much  for  the  a&ion  of  the  Spoufe.$  her  dis- 
 couragements follow. 
 
 But  my  beloved  had  withdrawne  himfelfe. 
 Trdnfwn.  ' IVithdrnippncpv,  paffedarv  ay -to  wif , fecretly  and  quietly, 
 particularly  alfo,;  putting  up  the  great  injurie^  of  re- 
 fufall,thatfhee  had  offered  him,  faffed  by,  to- wit,  the 
 doores  and  fo  went  away.  Thedoubling  of  the  com- 
 plaint for  his   departure,  4heweth  her  paffion  and 
 griefe5inthat  (he  -thought  he  had  been  at  thcdoore, 
 -when' fhe  opened,  but  now  he  was  gone,  fhe  could  not 
 enjoy  his  prefence  and  favour,  as  formerly  fhe  had,  to 
 her  unfpeakeable  comfort.  This  is  Arrange,  that  he  cal- 
 leth  and  knocketh,  when  (he  was  afieepand  lay  in  her 
 bed,  and  now  when  fhe  is  rifen  out  of  her  bed,  and  o- 
 penerh  thedoore  to  let  him  in,  he  withdraweth  him- 
 felfe,  and  will  not  be  feene^  her  unkinde  dealing  did 
 .  deferve  this. 
 
 Hence  Obferve* 
 7  hat  Ghrftdothfometimet  withdraw  himfclfe  from  his 
 Saints^  according  to  their fenfe  and  apprehcnjron. 
 
 1  So  God  did  withdraw  from  Chrift,  when  he  cryed 
 out,  My  God6  my  God,  w hy  haft  thou  forfaken  me  ?  but  yet 
 at  that  time,  God  was  neere  him,  and  did  uphold  him 
 by  his  power  :  and  fo  for  the  Saints,  fuch  defertions 
 as  thefe,  proceed  from  love  from  him  that  doth  with- 
 draw himfelfe :  he  doth  it  of  purpofe  for  their  good, 
 -  and  that  out  of  a  fingulai  love  :  but  feeing  Chrift  doth 
 *  al  wayes  dwell  in  the  Saints^  how  can  it  be  faid,.that  he 
 
 doth 
 
Verf.5-  Solomons^,  569 
 
 doth  withdraw  himfelfe  out  of  their  fight,  especially 
 when  he  hath  made  their  hands  to  drop  with  myrrhe  ? 
 Thlsisoutofqueftion,thatChriftis  alwayes  prefent 
 in  the  fouls  ofthefaithfull,  and  yet  to  their  thinking 
 andapprehenfion  he  feemeth  to  be  abfent.  He  doth 
 ftillfupport  them  by  his  power  and  fpirit,  and  yet 
 they  have  not  the  lively  and  comfortable  feeling  of  his 
 prefence  which  they  defire,  and  fometimes  happily 
 did  enjoy.  Then  the  heart  is  troubled,  then  they 
 mourne,  then  they  feeke  and  call  after  him,  for  fhee 
 faith. 
 
 My  foule  failed  when  he f pake. 
 My  foule  went  farther  it  left  me  andrvar  gone^  it  failed^ 
 aud  fainted  within  me,  I  was  as  one  without' life,  even 
 as  one  dead  through  reare  and  griefe.  The  departure 
 of  the  foule  from  the  body  is  death,  (he  was  now  as  it 
 were,  inafwoone,or  halfe  dead  for  the  time.   Alas, 
 now  fhee  is  afraid  that  her  unkinde  dealing  fhould 
 caufe  him  to  forfake  her.  Who  is  able  to  cxpreffe  the 
 griefe  and  forrow  the  godly  foule  hath,  when  it  feek- 
 eth  to  feele  the  confolation  of  Chrifr,  and  he  hideth 
 his  face.  True  it  is,  that  the  Spoufe  could  noi  lament, 
 fhe  could  not  open  the  doore,  feeking  and  calling  af- 
 ter him,unlefTe  he  were  prefent,  and  did  worke  thefe 
 ibings  in  her  5  for,  all  thefe  things  proceed  from  his 
 grace,  but  yet  he  doth  feeme  to  be  abfent  5  which 
 makes  her  crye  out,  my  foule,  my  ftrength,  my  life, 
 my  comfort  is  departed  from  me. 
 If  henhc  jpaly. 
 II  hen  he  fpali?*,  or,  while  he  wasfpeakjng^  or,  rather  be- 
 caufe  of  his  Speech  to  me  which  I  h;i.dneglecl:ed  ;  for, 
 however  the  Hebrew  will  beareboth,  yet  I  thbke  the 
 latter,  mod  agreeable  with  the  purpofe  of  the  Spoufe, 
 ^  Dddd  which 
 
57o 
 
 An  EX  POSITION   of        Chap.«J 
 
 which  is  to  agravate  her  o$enceD  and  alio  to  fhevv  the 
 mifeues  that  (he  fell  into  for  fo  great  negleft  :  So  the 
 fence  is5  My  fcnfe  failed, becaufe  offpeech%  or,  for  the  words £ 
 \vHclvheh.iuufed,  when  he  fo  lovingly  called  unto 
 me5asbd" .icin  f%tfti  f.  faying,  Opmuntowc  my  fijkr, 
 myhv^hjy  dove^n-y  unde filed,  for  my  head  is  full  of  dm, 
 &c.  Now  wbtn  the  Spirit  had  moved  upon  her  heart 
 andaffe&ions3  then  fheremembred  the  words  of  her 
 
 bwloved. 
 
 Hence  Obferve,  Firfr. 
 That  Chrifis  words  makes  after  imprejfions  in  the  hearts 
 of  the  Saints,  though  they  feeme  to  be  loft  at  thefirfl. 
 
 Chrifts  words  are  that  immortall  feed,  that  will  ne~ 
 ver  dye,  but  live  and  .grow,  and  be  effeftuall.  This 
 word  will  be  effectual!  through  the  Spirit.  Chrift 
 fpake many  things  to  his  Difciples3  which  they  forgot^ 
 but  when  the  Spirit,  that  comforter  was  come,  it 
 brought  thofe  things  to  their  remembrance  againe, 
 ^ohn.  1 4.  0. 6.  The  feed  that  is  fownein  the  Saints,  per- 
 haps will  not  grow  up  prefently^  but  it  {hall  after- 
 wards grow  and  revive  againe,  as  the  Corne. 
 Secondly,  Obferve. 
 7 hat  Chriji  is  fo  much  wit hdramte  in  t-h-e  Joules  appre- 
 henfior?,  that  it  even  fades  becaufe  of  his  ah fence. 
 
 So  it  was  with  the  Church  in  Lam.  3.1.  Thus  it  was 
 often  with  David.  Thefoulethatis  fpirkuall  will  be 
 in  a  fwoone,  and  deliquium,  upon  Chrifts  with- 
 drawing s  it  Godlooke  with  an  angrie  countenance 
 uponthefoule,  itcaufeththe  Spirits  to  faile/  It  any 
 any  one  hath  a  friend,  on  whom  he  had  much  depen- 
 dance,  to  fee  his  countenance  withdra  wne,  and  not  to 
 {hew  his  face  as  before,  it  will  daunt  and  difmay  fuch 
 a  0  ne :  much  more  will  the  foule  be  difmayed,  when 
 
 Chrift 
 
VeiC  5.  Solomons^.  571 
 
 Chiift  flinll  withdraw  his  pleafant  face.  Jtfolloweth. 
 ijought  him^but  I  could  not  fin de  hu&9  I  called  kim^ 
 but  he  gave  me  no  anfwer. 
 
 Now  the  Spoufe  is  in  great  perplexity,  and  diftreiTc 
 of  minde,becaufeof  her  former  negligence,  in  that  (he 
 refufed  to  open  to  her  beloved,  when  he  knocked  for 
 entrance.  This  is  one  of  the  greateft  temptations,  that 
 Godfeemethnottoheare  the  prayers  of  his  people  5 
 when  heftuttethont  their  prayer,  as  it  is,  Lam.  3.  3.  But 
 the  Spoufe  here  receiveth  like3  for  like  of  Chrifr,  be- 
 cauie  (he  would  not  hearken.,  (lie  alfo  calletb,  and  hath 
 no  anfwer. 
 
 Eutthis  feems  to  contradict  other  Scripures,  which 
 promile,that  thofe  thatfeeke  fhall  finde.  It  is  true, 
 they  that  feekefhall  finde,  but  not  pnfently,  but  by 
 degrees  :  nay  in  fome  fort,  he  is  found  before  he  is  fought^ 
 for  heis  in  thefoule,to  ilirreup  defires  of  ieeking  him, 
 he  breathes  in  dtfires  into  us,  and  anfwers  us  before 
 we  pray,  when  he  prepares  the  heart,  and  ruaresthe 
 prayer,  as  thePfalmilt  fpeaketh  :  therefore  it  is  a  fpi- 
 rituall  deceit,  when  wee  thinkeChrift  is  not  in  us, and 
 we  are  neglected  of  him,  when  hebreathes  in  defires 
 after  him  into  our  foules. 
 Hence  Obferve. 
 
 ±hat  rzhen  the  fou'e  earneflly  breathes  and  fcekeS  after 
 Chrifi,  and feemahnot  to finde />/#/,  jet  Chrijt  is  in  that 
 foule. 
 
 Chrifr  did  rot  enter  fo  fully  into  his  Spoufe  at  once, 
 that  (he  doth  perceive  it,  and  yet  in  the  end  fne  find- 
 eth,  that  he  is  tomb  into  his  garden  :  fhe  findetb,  that 
 her  rifingout  ofher deep, and  from  her  bed,  her  ope- 
 ning the  doore,  fctking  and  calling  after  him,-  was 
 not  in  vairue.    Jonas  ^  in  his  ({reared  clil>rdle5  when  he 
 
 Dddd  2  faid 
 
5^2  An  EX  P  0  S  IT  JQN  of        Chap,  5 
 
 fayd  ,  lam  caft  out  of  thy  prefence,  (yet  he  faith)  #tf. 
 TPithJt.andmg  I  will  looke  toward  thy  holy  Temple/jon.  2. 
 And  David^n  Pfal.  31.  22.  ifaid  in  my  hxft  I  amcafl 
 ouliJJ  thy fight  ^  el voimthfcandmgthou  hardefi  the  voice 
 ofmyprajer.  And  afterwards  he  faith,  it  was  in  his 
 haft,  that  he  thought  God  had  caft  him  off3  he  was  far- 
 prifed  on  a  fudden,  if  aid  it  is  my  infirm/ t/e^  faith 
 he,  in  Pfal.  73.  many  feeke,  and  becaufe  they  find  not- 
 even  according  to  their  defire  at  the  firft,  they  faint 
 and  give  over^  but  wee  rnuft  know,  that  where 
 there  is  any  feekingor  breathing  after  him,  Chrift  is 
 there,  and  will  make  hknfelf  manifefl:  at  the  laft.  And 
 now  to  the  laft  verfe  which  I  did  reade. 
 
 VERS.  6. 
 lbs,  watchmen    that  went    about  the  Citie  found  me6 
 they  J  mot  me^  they  wounded  me  5  the  keepers  of  the  wals 
 tookeaway  my  vale  from  me. 
 
 T Here  is  contained  in  this  verfe,  the  third  calami- 
 ty  of  the  Church,  viz.  that  Chrift  her  head  be- 
 ing abfent  from  her,  and  fliee  labouring  to  feeke  him, 
 falleth  into  fundrie  dangers  and  diftrefles ;  yea,  all  be- 
 come noyfome  and  hurtfull  unto  her,  even  thofethat 
 {hould  have  kept  and  prcferved  her,  from  all  violence 
 and  injurie,  they  did  abufe  and  beat  her,  vea,  cruelly 
 wound  her,  and  deale  fraudulently  with  hfcr,  as  the 
 particular;  mew. 
 
 The  injuries  that  the  Spoufe  did  here  undergoe 
 are   two* 
 
 Fir  ft,  she  is  beatm  and  wounded. 
 Secondly,  Hervaileis  taken  from  her. 
 1  he  inftruments  of  her  affliftion  are  defcribed  to  be, 
 Firft,  l  he  watchmen  of  the  Citie. 
 Secondly,  Ihe  keepers  of  the  wall.  The 
 
Verf.  &.  Solomons  Song.  573 
 
 Ihe  Watchmen  that  went  about  the  City  found me0&c. 
 
 Thefe  watchmen  arefaid  to  be  fuchas  goe  about 
 the  City,  which  noteth  their  painful-kiefle  and  dili- 
 gence, as  of  thofe  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  felfe- fame 
 thing  is  put  downe,  faving  that  there  is  no  mention 
 made  of  their  abufing  of  her,  but  onely  of  her  de- 
 mand, who  thereby  could  tell  where  he  was  that  her 
 foul  loved.  Now  we  have  the  carriage  of  thefe  watch- 
 men. 
 
 7  hey  f mote  me0  they  wounded  me. 
 
 iheyfmot^me.  That  is,  with  reproaches  r.ndevi!t 
 fpeeehes,  forfmiting  isfometimes  with  the  Tongue, 
 asifljfcr.  18.  18.  Come  let  us  [mite  him  with  the  tongue. 
 Tafoiteisto  hurt  or  affli&by  anymcanes  whatsoe- 
 ver; it's  faid  of  Chrift  in  refpeft  of  his  fufferings, 
 that  he  was Jirrcken^  fmitten^and affliffed&f  Gods  Ifa.  53; 
 4.  Now  in  that  thefe  watchmen  fmitethe  Spoufe, 
 they  appeare  more  cruell  and  enraged  then  before,  iri 
 Chap.  3.  3.  neither  doth  the  Church  en  quire  of  thefe 
 watchmen  after  her  beloved,  but  they  find  hcrfeek- 
 ing  of  Chrift,  out  of  their  way  and  courfe,  and  there- 
 fore they  abufe  her,  they  difcourage  her,  they  take 
 her'asanevilldeer,  theydeale  injurioufly  with  hef. 
 Steaddeth. 
 
 1  hey  wounded  me. 
 
 Iri  that  (he  fpeaketh  thus  without  a  particle  to  joyne 
 them  (  which  manner  of  fpeech  the  Rhetoritians 
 call  Afyndeton)  fhe  doth  k,  both  to  (hew  herowne 
 
 vehct. 
 
574        '  J*  EXPOSITION  of        Chap.  5 
 
 vehemerrcy,  and  the  quick  difpatch  that  thefe  evill 
 Watchmen  made  in  io  ill  intreating  of  her  :  and 
 therefore  in  that  {he  addeth  that  word  wounding^  after 
 fmidng^fhe  doth,  as  it  were5  by  a  gradation,  paint  out 
 their  wickedneffe  and  hero wnemifery,  becaufe ma- 
 ny may  faint  and  be  fmitten,  and  yet  not  be  wounded, 
 for  wounding  is  to  draw  blood,  a  further  degree  of 
 hurt  then  fmicing,  a?  appears  in  i  Kings  20.  37.  where 
 itisfaid,  acertaineman  fmoteone  of  the  Sonsofthe 
 Prophets  fo,  that  infmitingof  him  he  wounded  him.  So 
 the  hufbandmen  wounded  the  Lords  fervant.  By  this 
 wounding  of  the  Spoufe  is  then  meant  the  higheft 
 degree  of  afflicting  of  he :,,  the  worft:  dealing  of  the 
 Watchmen  with  her. 
 Itfolloweth. 
 
 The  keepers  of  the  roalltooke  away  my  Vaile  from  me. 
 
 The  keeper .f^or,  the  Watchmen  of  the  Mails >  to  wit, fuch 
 ashadacontinuallftandingallowedtherr^bothtode- 
 fcry  the  enemies,  and  to  repell  them  alfa  if  they  can : 
 neither  the  running  watch,  nor  the  ftanding  watch  fa- 
 voured me,  but  both  forts  cruelly  intrested  me.  Thefe 
 Watchmen  are  meant  the  Minifters  of  t  e  Church  and 
 City  of  God  ^  for  the  Prieftsand  Leviteskept  of  old 
 the  watch  or  charge  of  the  Lord,  as  appears  in  Numb. 
 3. 7,  8.  And  it  is  laid  in  if  a.  62.  6.  I  have  fet  Watch- 
 men upon  thy  walls ,  0  Jcrufalcwfrhich  ft  all  never  hold  their 
 peace  day  nor  nightt  &c.  But  thefe  Watchmen  here 
 feems  to  be  fuch  as  arefpoken  of  in  if  a.  56. 10.  I'lind 
 watchmen^  and  dumb  dogs^  fuch  as  could  doe  nothing 
 but  rend.and  tearethe  flock  of  Chrift. 
 
 Somcunderftand  by  the  Watchmen  the  Minifters  of 
 tht  Church,  and  by  the  keepers  of  the  yja\\2MagTjiraies, 
 
 fuch 
 
Verf.  6.  Solomons^,  575 
 
 fuch  as  are  called  Ceds^  Pfal.  83.  6.  And  thefemany 
 times  direfr  the  point  of  the  iword  againft  the 
 Church.  Miniftersand  Magistrates,  when  they  are 
 filled  with  envy  and  maliceat  the  graces  of  the  Spirit 
 in  the  Saints,  are  both  alike  perfecutcr s. 
 
 Now  what  it  was  thatthefe  watchmen  performed 
 againft  theSpoufe,  and  what  their  carriage  was  to- 
 wards her,  is  declared  in  the  words  following. 
 
 7  hey  tooke  avpay  the  Voile  from  me. 
 
 The  Hebrew  word  here  Tranflated  Va'de^  or  Scarfe>      ^^ 
 hath  its  name  of fprcacling^  becaufe  women  Spread  mde. 
 them  over  their  heads  to  cover  them :  and  it  hath  its  wi'ijfL 
 (]anification  *lfo  ot  thhmejje,  becaufe  it  was  madeof  Extendi 
 the  fined  and  pureft  linnen  that  could  be  gotten,  expandh. 
 Such  Vails  were  worneof  women  in  a  double  refped. 
 
 Firft    For  ornament  and  adorning,  as  appears  in 
 
 Secondly,  In  token  of  fubjefiion  and  obedience, 
 for  this  fee  Gen.  2c.  16.     Alfo  Gen.  24.  65.  i  Cor. 
 
 Then,the  taking  away  or  the  Veile  notes  2.  things, 
 1.  As  it  was  an  ornament,  as  in  the  OldTeftament, 
 a  Vaile  was  that  which  covered  women  formodefty, 
 fo.k  was  an  honourable  Ornament.      7 hey  tooke  away 
 the  Vaile.     That  is,  that  wherewith  the  Spoufe  was 
 covered     they  tooke  away  that  which   made  her 
 comely,  and  laid  her  open,  and  as  it  were  naked,  by 
 calumnies  and  reproaches,  cafting  all  the  mire  and  dirt 
 they  could  upon  her.     They  tooke  away  the  Vaile  of 
 the  Spoufe,  when  they  tooke  away  her  credit  and 
 efteeme,   when  they  lay  open  her  infirmities  and 
 we^kneffes.     So  (he  was  fpoiledof  her  good  name 
 and  reputation,  and  counted  among  the  light  and 
 
 lewd 
 
576  An  E  XT  0  S  IT  I  ON  of         Chap.  $ 
 
 lewd  women^  for  fo  they  ufed  to  deale  with  diffooneft 
 women,  disfiguring  their  faces,  (tripping  them  out  of 
 their  cloaths,  and  taking  away  their  faire  Jewells,  as 
 appears  by  Ezek.  23.  2%  76. 
 
 2.  As  the  Vaile  is  a  token  of  fubje&ion,  it's  taken 
 away  wjien  they  draw  the  Spoufe  from  Chrift,  and 
 herfubieftiontohim,  byfalfedo&rines  and  humane 
 traditions  and  inventions  of  men,  by  preffing  humane 
 devices  upon  the  Spoufe,  and  fo  take  her  off  from  ob- 
 ferving  thofe  things  that  Chrift  hath  given  her  in 
 truft  to  obferve.  Thofe  that  defireto  fit  high  in  the 
 conferences  of  people,  and  fo  make  them  undutifull, 
 they  takeaway  the  Vavleof  fubje&ion  from  them,ma- 
 king  them  to  obferve  humane  traditions  more  then 
 Chrifts  Cornwiandements. 
 
 Now  in  that  the  Speufeisthus  vexed  and  affli&ed 
 by  thefeevill  watchmen,  who  were  fuch  asfeemedto' 
 be  in  place  of  fuperintendency  andminiftry,  fuch  as 
 pretended  at  lead  to  have  the  greateft  care  of  her3  for 
 thefe  to  fmite  her,  wotlnd  her,  and  takeaway  her  Vaile  : 
 this  was  moft  favage  dealing,  and  the  very  higheft  of 
 perfecution. 
 
 Hence  Obferve, 
 That  thofe  that  feemeto  be  of  great  efteemc^  and  of  the 
 higheft  Office  in  the  Church ^prsve  many  times  the  bitUreft 
 enemies  efthe  Church.  Who  were  more  bitter  enemies 
 in  Chrifts  time  then  the  Scribe^  Thznfcet^  and  Pnejis '? 
 And  who  were  the  greateft  enemies  of  the  Church' m 
 the  timeof  the  Prophets,  bmfalfe  Prkfts  and  Pro- 
 phets. Theperfecuting  Magiftrdie  pretends  he  Hn 
 Gods  ftead,  as  they  are  called  nods,  Pfil.82.6.  They 
 fhould  governeasGodhimO  1ft  would  g  ;verne$  but 
 alas,  wofull experience  tells  uVi'vn  they  doe coTura- 
 
ry  to  thetruth.  '  As  for  Minifters,  they  call  themfelves 
 the  Embafladots  of  Chrift,  and  therefore  ftrengthen 
 the  feeble  knees;  and  bind  up  the  broken  hearted,  arid 
 the  like:  Butalas,wefeemanyofthefeturnetheedge 
 of  the  fword  agairift  the  Saints.  The  Prophets  of 
 God  doe  complaine  of  the  wicked  Priefts  in  the  time 
 
 ■  of  the  Law,'  how  they  did  affiidr  the  godly :  And  may 
 
 1  not  the  fame  complain  t  be  made  (till }  even  now  in  the 
 days  of  the  Gofptll,  how  are  the  Saints  ftill  vexed 
 with  many  of  that  Tribe.  What  is  the  caufe  they  be 
 foiriuchdlfpleafed?  Surely  becaufe  the  Saints  feeke 
 
 .  after  Chrift,and  that  out  of  their  way  and  order :  they 
 will  beare  any  diforder  faving  that :  men  may  be  car- 
 nail,  formal!,  yea,  and  profane  too,  and  fuchareno 
 trouble  to  their  fpirics  ^  like  the  blind  Thurifies^  if 
 there  be  any  excefle  of  ryot,  thefe  watchmen  can  beare 
 
 i  it  well  enough,  but  if  any  feeke  acquaintance  with 
 Chrift,  and  not  in  their  way,  that  is  intolerable,  that 
 is  to  their  difgrace  ,  upon  fuch  they  fall,  they 
 beat  and  wound  them  5  yea,  they  takeaway  their  Vajle  : 
 they  doe  deface  and  diihoriour  them  all  they  can,  for 
 they  make  them  as  odious  as  they  can  5  they  terme 
 them  that  be  Saints,  and  feeke  after  Chrift,  Hzntichj^ 
 Scihfmatick^  llaffhemers^  and  the  like:  they  lay  all 
 themoft  vile  reproaches  upon  them  they  can  devife. 
 "Nowfor  the  Saints,  this  need  not  trouble  them,  when 
 thefe  things  come  to  pafle,  that  fucha>  pretend  to 
 have  office,  and  fuperintendency  over  the  Church, 
 doe  beat,  wound,  and  dii grace  her.  Did  not  the 
 builders  refufe  Chrift  himfelfe,  the  head  corner  ftone  > 
 What  marvaile  then,  though  they  beat  his  Servants 
 and  vex  his  people.  How  was  Chrift  judged  of  the 
 Triejis  and  Pharifees  in  his  time?  And  this  hath  been 
 
 Eeee  the 
 
578  An  E  x  f  U  S  I  'J    I  O  N   of        Chap,  5 
 
 the  lot  of  the  Church  in  all  ages,  the  Saints  were  cal- 
 led Hereticks3  and  Schifmaticks,  the  Vaile  was  taken 
 off.  O  what  cruelty  is  this?  What  fa vage  men  are 
 thefethat  thus  beat  and  wound  the  Spoufeof  Chrift? 
 Yea3  marke  well  how  they  be  :  They  be  the  watch- 
 men that  pretend  to  be  Minifters  and  EmbafTadors  of 
 Chrift  for  to  feed  his  flock,  who  of  all  others  fhould 
 chiefly  defend  and  comfort  them  :  now  forthefe  to 
 beat  and  wvwWtheSpoufe.  and  take  away  her  Vaile, 
 this  is  intollerable  wickedn  ffe,,  this  is  the  higheft 
 impiety. 
 
 •To  conclude,  truth  hath  alwayes  a  fcracht  face 5 
 faMhood,  and  formality  for  the moft  part  goe  under 
 glorious  attire,  as  that  of  decency  and  uniformity,  and 
 the  like.  There  is  no  qucftion,  that  fuch  as  arc  car- 
 nail  pormalifts,  Pharifaicall  Profeffrs,  would  perfe- 
 cute  Chrift  if  he  were  in  the  flefh,  as  now  they  pe-rfe- 
 cutehis  imageand  fpirit  inhi>  Saint%when  they  fmite 
 and  wound  and  take  away  their  Vaile  from  them. 
 Thus  much  for  this  time. 
 
 VERS.  7,  83  93  io,  Sec' to  the  endofth:  Chapter. 
 
 I 'charge  you^  0  daughters  ofjerufalem^  if  ye  find  nt)  beloved, 
 
 1  hat  ye  tellh.m  that  I  am  fie \  oflwe. 
 If  hat  is  thy  belovea ]  more  then  another  be  loved y0  thou  f aire fi 
 
 among  women  ?  What  k  thy  beloved  more  then  another 
 
 beloved^  that  thou  doefifo  charge  us. 
 My  beloved  is  white  and  ruddy  ^  the  chiefefi  among  ten 
 
 thousand. 
 His  head  k  as  the  moU  fine  Gold,  &c. 
 
 IN  the  former  part  of  the  Chapter,  wehaveheard 
 how. the  bridegroom  calling  and  knocking  to  raife 
 
 his 
 
Vert  7.  Solomons  Song.  579 
 
 his  Spoufe  cut  of  her  deep,  even  from  her  carnall  fe- 
 curitVj  what  excu'es  fhe  made,  how  unkindly  and  un- 
 dutifully  (he  dealt  with  him.  Moreover  we  have 
 heard  how  he  for  the  fame  vnkindntffe,  did  withdraw 
 himfelfe  from  her  3  fhefeeketh  after  him,  and  falleth 
 into  the  hands  of  the  watchmen  ,  even  into  the 
 hands  of  falfe  Paftors,  which  dealt  with  her  very  cru- 
 elly, they  beat  her,  they  wounded  her,  and  tookea- 
 w  yher  Vaile  from  her.  But  what  doth  theSp;:ufe 
 now?  Doth  (lie  give  over  feeking  her  beloved?  No 
 verily,  (he  goeth  on  in  her  fearch  (till,  and  is  more  ve- 
 hement then  before:  when  ihe  was  under  the  power 
 ottheflefh,  fhe  thought  it  fomewhat  unreafonable  to 
 feeke  after  her  beloved,  and  began  to  excufe  her  felfe, 
 faying,  I  have  put  off  my  Coaty  how  pal/ 1  put  it  on  $  I 
 have  waped  my  fcet^  how  pal/  I  defile  them  ?  Ch  r  i  A  fee- 
 meth  to  require  that  at  her  hands  which  was  without 
 allreafon,  but  after  he  had  touched  her  inwardly  by 
 his  fpirit,  fhe  doth  not  fay,  I  have  fought  him,  and  by 
 feeking  him  have  been  beaten,  wounded,  anddifgra- 
 ced,  how  (hall  I  feeke  him  any  longer  >  There  is  now 
 a  fire  kindled  in  her  which  nonecan  quench,  theflefh 
 now  with  all  the  excufes  which  it  can  make,  is  put  to 
 filence. 
 
 Hence  Obfcrve  in  the  generall. 
 lhat  the  Saints  doe  never  more  prife  chrifi^  norfcel^  after 
 hint  wiih  more  affection  ^then  in  the  time  of  hot  perCecution* 
 The.praftife  of  the  Spoule  here  doth  plainly  demon- 
 It  rate  this,  betide  all  experience  (heweth  the  fume.  It 
 was  to  this  purpofe  that  C-hriiV  put  in  his  hand  at  the 
 hole  of  the  door,  &  left  that  fweet  myrrhe  with  which 
 his  fingers  did  drop.  The  truth  is,  that  though  ChnlV 
 feemedto  withdraw^  andtoabfent  himfelfe  from  kk 
 
 E  eee  2  Spouie, 
 
58c  AnrE  X  P  OS  IT  ION  of         Chap.  5 
 
 Spoufe,  yet  by  thfc  inward  workings  of  his  fpirit,  by 
 putting  in  his  hand,  he  is  very  neer  unto  them,  and 
 doth  by  his'wifdotne,  power, and  goodneffe,  exceed*. 
 ingly  iupport  and  comfort  them.  Now  let  u<de£ 
 cend  downe  to  the  particulars  themfelves.  And  firft 
 take  a  general!  refolution  of  this  latter  part  of  the 
 Chapter.;- 
 
 Th£  Spoufe  having  thus  longfought  her  beloved, 
 and  not  finding  him,  no  not  among  the  watchmen 
 that  fhould  have  given  herbeft  inftrudHon:,  yet  be^ 
 caufe  of  that  never  dying  affeftion  in  her,  (he  doth  not 
 let  her  beloved  goe  altogether,  but  ftill  feeketh  him, 
 even  among  fuch  friends  as  know  him  not  fo  well  as 
 her  felfe,  as  one  that  will  refufe  nomeanes  to  find 
 him.  So  at  laft  by  degrees,  firft  uttering  her  earned 
 defire,  and  making  diligent  -fearch  after  him,  (he  find- 
 eth  comfort  in  her  felfe. 
 
 In  thefe  words  we  have  therefore. 
 
 Firft,  the  Spoufe  enquiring  among  her  acquain- 
 tance, for  her  beloved,  vcrf.  7. 
 
 Secondly,  they  make  anfwer,  as  if  they  knew  him 
 not,  verf.  8. 
 
 Thirdly,  fhe  maketh  unto  them  a  description  of 
 him,  how  he  might  be  knowne  from  other  men.  This 
 description  is  made. 
 
 Firft,  Iivgcnerall,  -My  behvedkmhite  and  ruddy  fitc. 
 verf.yg. 
 
 Secondly ,  She  defcends  downe  to  that  which  is 
 moje  particular/etting  him  forth  by  all  the  members 
 and  lineaments  of  his  body^and  doth  fet  him  forth  (as 
 weoife  to  fay)  from  top  to  toe,  beginning  at  his  head, 
 which  isthe  moft  eminent  part  of  the  body,  faying,  Hk 
 bea^isjis  ntoft  fine  gold^  &c.  verfe  10.  &c.  and  fo  to 
 
 verfe  ■< 
 
Verf.  7.  Solomons  Song.  581 
 
 verfei5.  and  fo  concludeth  in  a  generall  commen- 
 dations ofhim,  fhewing  that  he  was  precious  and  ami- 
 able in  his  whole  felfe*  faying,  He  is  altogether -lovely,  or, 
 he  is  lovely  in  all  parts,  yea,  he  k  all  over  lovely,  he  is 
 wholly  dele&able,  crying  out  with  an  exclamation? 
 This  is  my  UUved,  and  this  is  my  friend,  0  daughters  of  Je- 
 
 rufalem. 
 
 Fourthly,  Thefe  Daughters  of  Jerufalcm  are  inamo- 
 red  with  Chrift,  as  wellas  the  jspoufe  herfelfe,  and  de- 
 fire  to  joyne  with  her  in  f<  eking  him  out,  as  appeares 
 in  the  following  words.  Whither  is  thy  beloved  gone,  thai 
 tree  mayfee^e  him  with  thee  $ 
 
 Fifthly,  and  laftly,  it  was  made  knowne  to  her  at 
 lengthy  where  he  is  to  be  found  :  My  beloved  is  gone 
 dewneiiitohi<  garden,  8tc. 
 
 "Now  to  the  firftverfe  that  I  read. 
 J  charge  you^  0  ye  Daughters  of^erufalem^  if  yee  findc 
 my  beloved,  that  yee  tell  him  that  lamfich^  of  love. 
 In  thefe  words  obferve. 
 FhO,  A  charge  given,  J  charge  you. 
 Secondly,  The  Perfons  charged,  Ihe  daughters  of 
 Jerufalcm. 
 
 Thirdly,  The  particular  thing  wherewith  they  are 
 charged,  that  is,  if  they  find  Chrift,  to  tell  h.m^fhee  is 
 fick.  of  love. 
 .,     But  firft  of  the  charge  given. 
 
 I  charge  yen  * 
 
 The  Spoufe  having  efcaped  the  injurious  watch- 
 men, now  meetteth  with  her  friend,  ihe  Daughters  of 
 Jernfalem,  layeth  this  weighty  Charge  upon  them, 
 faying,  I  charge  you,  that  is ,  by  oath^  or,  J  adjure  you  : 
 that  is,  I  lay  a  very  ftrift  and  weighty  charge  on  you, 
 as  it  were  by  an  Oath,  which  forme  alio  the  Spoufe 
 
 ufeth3 
 
n582  An  E  XT  0  5  IT  1  0  N  of        Chap." 5 
 
 ufethj  bothtoteftifieher  unfeined  love  towards  her 
 head  Chrift,  and  to  provoke  them,  with  whom  fhee 
 dealeth,  to  deale  faithful'y  in  doing  her  meflTage.  Now 
 from  the  charge,or  manner  of  the  fpeech  of  the  Spoufe, 
 Obferve. 
 
 That  the S aints  are  reall and  ferrous  in  their affections  to- 
 wards Jefus  chr, ft. 
 
 Here  the  Spoufelayes  a  weight  upon  the  daughters 
 of  Jerufikm^  faying,  ./  charge  yon,  &c.  She  was  very 
 reall  and  cordiall  in  her  affe&ions,  and  in  this  weighty 
 charge,  (he  doth  but  breath  cut  by  hearty  expreflions, 
 what  thofe  inward  afFe&ions  of  her  foule  were.  Thus 
 much  for  the  charge  itfelie  :  The  next  thing  is  the 
 parties  charged. 
 
 0  daughters  of  Jerufakm. 
 The  Spoufe  was  ill  intreatedof  her  enemies,  as  ap- 
 pearethverfe.6.  therefore  now  fhe  fpeaketh  unto  her 
 friends,lookingto  find  favour  and  courtefie  amongfl: 
 them  :  the  daughters  <  f  jbvj/^W  were  her  felllow- 
 members,  of  whom  wee  have  fpoken  of  largely  from 
 chap.  2.  7.  Andalfochap.  3.  5.  Now  this  verfe  being 
 the  beginning  of  the  fecond  part  of  the  Chapter,  con- 
 taining a  dialogue  between  the  Spoufe,and  the  damo- 
 fels  or  daughters  of  jtrupdem^  which  (heweth  that 
 the  Spoufe  leaveth  the  watchmen,  and  enquires  for 
 her  beloved  among  her  owne  friends,  her  owne^ 
 Members. 
 
 Hence  Obferve. 
 5  pat  th?  Lord  ddth  many  times  convey  comfort  and 
 fajisfacficn  to   his  people,  by  poore,  we a \e ,  drjpifed  in- 
 JtrufHcnis, 
 
 The  Spoufe  cxpefted  mere  help  from  thefe  poore 
 difpifed  daughters  of  Jcrufakm,  her  ownemenibers, 
 
 then 
 
Verf.  7.  Solomons  gfrfcg.        5^? 
 
 then  from  the  watchmen  of  the  walls.  What  comfort 
 could  theSaintb  receive  from the  fa lfe  Prieftsand  Pro- 
 phets  in  the  time  of  the  Law?  or,  what  fatisfaftion 
 •hay  the  godly  receive  from  the  Scribes  andPharifees 
 In  Chrilrs  time?  and  as  little*  may  the  Saints 
 expeft  now  from  many,  that  pretend  to  the  Office  of 
 Priefthood,orminiftry.  Surely,  many  a  Saint  knows 
 by  experience,  that  more  fatisfa&ion  and  comfort  is  to 
 be  had  from  many  a  poor*  difpifed  Member  of  their 
 congregation,  then  from  the  great  •  Rabble*  and  Do- 
 dors  of  the  world  :  and  no  marvaile  5  for,  God  ord ids- 
 eth  (hWgth  cut  of  the  mouths  of  babes  and  fuellings.  PfaL 
 8.  And  he  h*th  chofcn  the  joolifl)  things  of  the  world,  to 
 confound  the  thmgs  that  are '  mighty:  and  the  baje  things  of 
 the  world,  and  thing*  th.it  arc  dif pi/id  Jjath  God  chofenjea, 
 and  things  which  are  not,  U  bring"  to  nought  things  tint 
 are  :  That  noflefl)  fiould  glork  m  htsfrejence,  1  Cor.  &  ijy 
 *8  79.  NoflefhlynorcarnallmanfhaH  boaftin  Gods 
 fight '/and  therefore  by  his  wifedomc  and  power  he 
 will  overturnefhe  wifedome  and  power  of  flelh  :  that 
 hi>  owne  fpirit,  wifedome, ^ower,  and  righteoufm  lie 
 migh  be  exalted  in  his  Saints.  Now  folioweth  the 
 thing  it  felfe  given  the  charge. 
 
 jfjccfindem'^beloved,  tcUhwithit  1  am  fickofhve. 
 
 jfjeefindemj  beloved^  which  th^weth  they-  had'but 
 little  knowledge  of  Chrift,  they  had  not  the  cleare 
 vnanifeftation  of  his  love  and  favour  $  they  apprehen- 
 ded him  but  darkely.  being  ignorant  ahnoftof  him,  as 
 appeares  by  their  answer  in  the  next  verfe.  I 
 Hence  Obferve. 
 
 That  many  Saints  kitow  but  little  ofchnfi. 
 
 HencetheSpoufe  faith  here,  if  ye  finde  him,  that  is, 
 tfyou  come  to  a  more  cleare  knowledge  and  revelati- 
 on 
 
#&4  At*  E  XP  0  SIT  I  ON  of         Chap.  S 
 
 on  of  him  :  many  Chriftians  know  Chrift  after  the 
 flefh,  and  after  the  letter,  but  how  few  know  him  af- 
 ter the  Spirit  ?  many  know  Chrift,  as  he  is  (et  forth  in 
 'thehiftorieof  theGofpell,  to  be  crucified  and  rifen, 
 but  few  know  Chrift  found  in  them  by  thefpirit.  It 
 followeth. 
 
 Tell  ye  himthit  Iamjickioflove. 
 
 7e//je />/#/,  or,  as  it  is  in  the  Hebrew,  What  ft  all  yee 
 
 nun*    tellhim?  interogatively,  which  he  fpeaketh  fhortly, 
 
 noV?      as  many  times  lovers  doe,  and  yet  the  interogation 
 
 Idffr    containeth  more  vehemency  in   it,  and  ferveth  to 
 
 imica  us   ^^jfje^fp^chalfo:  It  is  an  earned  and  paffionate 
 
 kind  of  fpeech,  fhewing  her  earned  affe&ion  after  her 
 
 beloved.  Would  you  know  what  you  fhould  tell  him? 
 
 even  that  which  followeth. 
 
 7  hat  I  amfick^ofleve% 
 She  cannot  conceale  the  heat  and  vehemencie  of • 
 her  love;  but  even  after  the  manner  of  lovers,  decla- 
 reththefame,  who  the  more  they  be  abfent  one  of 
 them  from  another3the  more  their  love  increafeth,and 
 the  more  greatly  doe  they  defire  to  be  joyned  toge- 
 ther. The  truth  is,  that  the  Spoufe  is  fo  farre  off, 
 from  keeping  clofle  her  love  towards  her  beloved, 
 that  fhe  doth  not  onlyieveale  it  to  them,  but  intrea- 
 teth  them  rather  freely  to  open  it,  and  declare  the 
 fame3efpecially  to  her  beloved.  But  what  willyce  tell 
 him?  This  demanding  queftion,  fheweth  that  her 
 love  did  foappeare,  that  they  muft  needs  if  they  tell 
 i  him  anything,  tell  him  : 
 
 'I hat  Jfjee  is  (ick^oflove» 
 TheGieekerenderethit,  wounded  with  love:  that  is, 
 with  languifhingdefires  after  him.  This  is  exceeding 
 .  great  love^  that  flbe  comraeth  to  be  love-fick,  as 
 
 one 
 
.y erf.7.  Solomons  Song.  585 
 
 one  ready  to  languifh,and  faint  away  with  love,  here's 
 afickneff ,  but  not  unto  death,  bur  unto  life,  a  fick- 
 nefle  that  ftill  bringeth  comfort  and  fatisfaCtion  with 
 it,  a  ftckneile  that  (hall  be  cured  with  Chrift,  the  great 
 rPhifition. 
 
 Hence  Obferve. 
 Firft,   I  hat  true  affeCtions  towards  Chriji^  will  dejire  in* 
 tpjargi  m:ntfrom  others. 
 
 The  Spoufe  here  defireth  thefe  daughters  to  tell 
 Chriftofher  affc&ion  towards  him  5  to  the  end,  that 
 Chiift  might  more  and  more  difcover  his  love  and  fa- 
 vouruntoher.  The  Apoftledefired  that  the  Tbeffblo* 
 niavs  would  pray  for  him,  7 hat  he  might  be  delivered 
 from unreasonable  men^  1  Iheff.  3,  2. 
 Secondly,  Obferve. 
 That  there  is  a  diftemper  and  unquietmjje  in  the  affecti- 
 ons of  the  Saints^  in  the  want  of  the  full  enjoy  ment  of  Chr  if . 
 There  is  no  contentment  without  union,  and  en- 
 joyment, and  the  more  excellent  the  thing  is  that  is 
 loved,  the  more  contentment  there  is  in  communion 
 with  it,  and  where  it  ishindred  in  the  lead:  degree  or 
 meafure,t^ereisdifquietnefie}  luch  as  is  thecontent- 
 ment  in  in  joying,  fuch  is  theforrowand  fickneflein 
 parting.  The  greateft  happinefle  of  the  Spoufe  was 
 iritheinjoyment  of  her  beloved  5  and  the  greateft  of 
 herforrowand  fickneffe  is  in  parting  with  him.  But 
 now  ifthefkfh  had  borne  fway,  that  would  have  rea* 
 foned  after  another  way,  as  thus :  I  opened  thedoore, 
 and  he  withdrew  himfelfe,andby  thatoccafion  I  have 
 fuffered  great  calamine,  therefore  I  have  fmall  caufc 
 to  love  him  :  feeing  he  doth  hide  himfelfe  from  me, 
 andcaufemeto  be  thus  ftricken  and  wounded,  why 
 (hould  I  fet  my  heart  upon  him  ?  The  fkfh  I  fay  would 
 
 Ffff  minifter 
 
586  An  E  X  TO  S  IT  I  O  N   of        Chap,  5 
 
 minifter  fuch  kinde  of  reafoms,  but  the  Saints  arenot 
 led  by  the  flefti  and  its  wifdome,  but  by  the  Spirit 
 which  teacheth  them,  themorethey  fuffer  for  Chrift, 
 the  more  to  love  him.  This  is  a  thing  beyond  the 
 reach  of  humane  reafon,  the  Spoufe  having  fallen  into 
 fo  great  affliction  by  fe^king  after  her  head  Chrift5  is 
 thereupon  lick  of  love.  The  Saints  rejoyce  in  tribu- 
 lation, and  count  it  their  honour  to  fuffer  for  Chiift, 
 and  the  more  they  fuffer  in  his  name3  he  doth  fo 
 ftrengthen  them,  and  worke  in  them  by  the  Spirit, 
 that  the  more  they  love  him.  Thus  having  he^rd, 
 what  the  Spoufe  faith  to  the  daughters  of  Jerufalem  : 
 let  us  now  fee  what  anfwer  they  doe  make* 
 
 VERS.   8. 
 
 What  is  thy  beloved  more  then  another  beloved,  0  thou  fai* 
 reft  among  women  ?  What  is  thy  beloved  more  then  ano- 
 ther beloved,  that  thou  dofifo  charge  us. 
 
 THe  fame  words  of  well-beloved,  are  repeated  a- 
 gaineandagaine,  to  fhew5  that  the  ftronger  is 
 love.  But  by  the  anfwer.  of  the  daughters  of  Jerusalem, 
 in  which  they  feemed  not  yet  to  know  Chrift  fully, 
 as  i*  apparent  by  their  anfwer,  for  inftead  of  giving  fa- 
 tista&ion  to  her,  they  reply  with  afking  newquefti- 
 ons,  faying,  What  is  thy  beloved  more  then  another  be- 
 loved, &c. 
 
 In  this  anfwer  here  are  two  parts. 
 Fir  ft,  A  fweet  and  loving  compellation,  OtheufaU 
 reft  among  women. 
 
 Secondly,  The  queftion  is  doubled,  What  is  thy  he- 
 lovkd,  more  then  another  beloved}  And  againe,  What  is  thy 
 helmed,  &c,  that  thou  dojl  fo  charge  us  .<?  As  if  thefe 
 
 Daughters 
 
VerC  8.  Solomons  Song.  ^ 
 
 Daughters  had  fayd,  there  is  fome  great  matter  in  it} 
 there  is  fome  excellency  fuperhumane,  that  thou  lay- 
 eft  fuch  acharge  upon  us3  that  thou  doft  fo  enquire  af . 
 ter  him. 
 
 Butfirftofthe  compellation. 
 
 0  thou  fa  ireft  among  women. 
 The  Spoufe  is  the  faireft  among  women    in  the 
 judgement  of  Chrift  himfelfe,  fo  he  cats  her,  0  thoufai- 
 reft  among  women^  Cant.  i.  8.  And  here  the  felloto- 
 Members  of  the  Church,  terme  herfo  too,  faire^  and 
 the  faireft,  yea,  incomparable/d/re. 
 Hence  Obferve. 
 7 hat  the  Spoufe  isfurpajfing  faire  and  beautiful!,  not  en  -     . 
 'ly  in  the  eyes  of  Chrift,  but  alfo  in  the  judgement  of  her  own 
 txember^  and  that  in  the  time  of  her  great  eft  perplexities 
 andforrows. 
 
 fiere  the  Spoufe,  though  perfecuted  andabufed  by 
 wicked  watchmen,  who  beateher,  wounded  her,  and 
 tooke  away  her  vaile  from  her,  is  not withftanding  dif- 
 cerned ,  and  acknowledged  fo  be  faire  and  glori- 
 ous, by  fuch  as  are  the  falthfull  of  Jefus  Chrift.    Thus 
 Mofes  eftcemed  the  reproach  of  Chrift  greater  riches ,  then  the 
 treafurcsof^gypt^Heb.   11.26.  And  the  Ihejj'alonitns 
 received  the  Cofpcll^  with  joy^  though  in  much  afficlion, 
 I  Theft.  1.  6.   It  was  becaufe  they  faw  greater  glorie^ 
 and  riches  in  Chrift,  then  evill  in  all  afflictions  what- 
 soever.    And  though  the  Spoufe  may  be  in  great  affli- 
 ction andmiferie,  yetherglorie  doth  farre  furmount 
 that,  fo  that  ftieappearesto  the  godly,  tote  the  fai- 
 reftofall,  though  under  much  trouble  and  perfecu- 
 tion.   Affli&ions  doe  make  bafeand  contemptible  to 
 theoutwardfhew  .*  but  the  beautie  of  the  Spoufe  is 
 not  outward  in  things  of  t+iis  life,  but  in  (pirituall  or- 
 
 F  f  t  ?  n^inentf, 
 
5&8  An  EX  ?  OS  IT  ION  of         Chap.  5 
 
 namtTits,  which  are  not  diminifhed  or  dimmed  by  af- 
 flictions, but  doe  then  indeed  (hine  brighteft  of  all,for 
 the  times  cfthegreateftperfecutions,  when  the  Saints 
 are  imprifoned,  racked,  and  tormented  :  you  (hall  be- 
 hold their  ftedfaft  faith. and  patience,  their  contempt 
 of  the  world,  with  many  other  vermes :  for  which  the 
 daughters  of  Jerufalem,  even  the  weaker  fort,  which 
 are  not  as  yet  fully  come  to  Chrift,  doe  commend  the 
 Spoufetohethe  fa -n ft  among  women  ;  and  indeed  the 
 Church  cannot  be  other  wife  then  fair%  aud  the  fairefl6 
 being  cloathed  with  the  Sun,  as  it  is  in  Revel.  12.  that 
 is, being cloathed  with  Chrift,  as  Chrift  was  cloathed 
 with  the  glorie  of  the  Father  :  in  refpeftof  which.  All 
 jicJJj  is  as  grajje^  and  as  the  flower  of  the  graj/e\  ifa.  40.  6, 
 that  is,  avl  worldly  excellency  is  as  the  flower  of  the 
 grafle,  that  withereth  and  fadeth  away  :  but  the  fpirit, 
 life,  and  glorie  of  God,  which  is  the  Churches  clothing 
 remainesandabiderh  for  ever.  Thus  much  for  the 
 compilation.  Now  to  thequefticn. 
 
 What  is  thy  beloved  mow '  tken  another  beloveds  what  is  thy 
 behvidjuore  then  another  beloved ^that  thou  dofifocharge  us? 
 
 Here  is  a  queftion,  and  a  queftion  anfwered  by  a 
 queftion,  wherein  the  Daughters  of  Jcrufalem  feeme 
 to  be  as  much  inquifnive  after  Chrift,  as' the  Spoufe 
 herfelfe.  They  double  the  queftion,  for  the  more  ve- 
 hemencie.  as  alfofor  the  ftrangenefle  of  the  matter. 
 
 ti hat  is  thy  beloved  more  then  another^  to  wit,  any 
 other  Gods;  for,  when  Chrift  is  preached,  the  wicked 
 take  pccafi&n  to  crie  up  and  magnifie  other  Gods, 
 But  the  Saints  defire  to  be  informed  further  in  the 
 truth,  and  to  know  the  difference  between  Chrift  and 
 falfe  Chrifts,  between  Chrift  and  Antichrift,  asap^ 
 pears  in  Acts  18. 19.  34.  &c. 
 
 khdtis  thy  beloved,  more  then  mother  Move  I  ih  it  thon 
 
Verf.  8.  Solomons  Song.  5S9 
 
 -  dvcftfo  charge  us  ? Viz.  So  hardly,and  ftraightly,Sc  even 
 as  it  were,  by  vertueof  "an  Oath.-  Something  there  is 
 in  the  matter  that  thoulayeft  fo  hard  a  burthen,  and 
 ftraight  charge  upon  us,  or  elfe  thou  wouldeft  not 
 doe  it.     This   is  the  firft  queftion   moved  to  the 
 Church,  concerning  theperibn  of  her  beloved,  they 
 marvelling,  as  it  were,  what  excellency  fhould  be  in 
 him5  that  (he  ftibuld  fo  highly  efteem  of  hkn,  by  occa- 
 fion  of  which  demand  (heentereth  into  a  notable  de- 
 fcription  of  Chrift,  as  in  the  verfes  following.    Thefe 
 words  being  fomewhatplaine,  need  no  further  expli- 
 cation 5  but  let  us  take  notice  of  fome  Obfervations 
 from  them.    Firft  Obferve, 
 
 1  hat  the  carve fi  feeding  of  the  faithful!  after  Chrife^  h 
 a  n/eanes  to  fir  up  others  to  inquire  what  he  *f ,  or  what  there 
 is  in  hint.     Common  reafon   will  lead  men  thus  far, 
 when  they  fee  that  no  threatnings.no  afflidtio^bonds, 
 tortures  nor  fufFcrings  whatfoever,  can  prevaile,but 
 that  the  Saints  doe  become  more  earned  in  feeking 
 Chrift,  to  fay  within  themfelves,  it's  out  of  queftion 
 there  is  fome  great  thing  that  carrieth  thefe  men,  it's 
 no  fmall  benefit  for  which  they  will  endure  all  thefe 
 things.    Hereupon  thefe  daughters  begin  to  inquire 
 '  what  Chrift  is,  VI  bat  is  thy  bdoved  more  then  another  be- 
 loved  ^  &c.  What  is  he  more  excellent  then  others,  that 
 *  are  called  Gode?Surely  ther  is  fome  excellency  fuper- 
 humanein  him.  "ihat  thoudoeflfo  charge  us.     What  an 
 excellent  thing  is  it  therefore  to  be  earned  in  feeking 
 after  Jefus  Chrift?  O  it  winneth  fouls  to  enter  into 
 the confideration,  what  Chrift  is,  and  what  excellen- 
 cies there  be  in  him,  when  they  fee  that  others  be 
 bent,  and  cannot  by  no  meanesbe  driven  back  from 
 feekin  g  after  him.     And  therefore  knowD  that  whofo- 
 tver  he  be,  though  meane  in  the  world,  that  with 
 
 earned- 
 
5- 
 
 A*  EXPOSITION  of         Chap.  5 
 
 earneftneiTeand  meeknetTe  doth  feeke  the  Lord,  he 
 '{baUbeameanes  to  win  others  to  the  feeking  of  him 
 
 alio, 
 
 Secondly  Obferve, 
 That  mim  that  profejfe  Chrifl  know  but  little  of  him. 
 ]Vhtt  is  iky  beloved  more  then  another  beloved  ?  Wherem 
 doth  he  ckccI!  other  Lords,  that  the  men  of  the  world 
 doe  truft  in  ?   By  this  anfwer,  the  daughters  of  Jcr\ia- 
 /c7?/feemedto  know  littleot  Chrift.     It  is  true,  that 
 Davrd  faith.  God*  knovrne  m  Jndah^nd  kk  mm:  is  great 
 in  ifrad,  for  in  Salem  is  his  Taherxick^  mi  his  dwelling 
 ice  in  Zion^  Pfal.  7-.  t;  2.   yet  he  is  not  fufficiently 
 known  among  fome  in  jxdah,  as  he  fhould  be,  but  he 
 ous;ht  yet  to  be  better  knowne  in  Judth,  and  his  name 
 to  be  greater  in  Ifrael.  Iconfesmany  Chriftiansknow 
 Chriit  in  the  Hiftoryand  letter  oftheGofpell,  many 
 know  him  after  the  flefh,  but  how  few  know  Chrift 
 after  the  Spirit?  How  few  know  thedying,  refurre- 
 Ction,andafcenfion  of  Chrift  in  them?  Many  knowa 
 Chrift  dying  upon  the  Crofle,  without  them,  but  how 
 few  know  Chrift  within  them.     Truely  I  feare,  that 
 in  many  Congregations  where  the  name  of  Chrift  is 
 profeffed,  there  be  fuch  ignorant  Ones  among  them, 
 which  like  the  Athenians,  ereft  an  Altar  to  the  unknovene 
 Cod.  as  we  read,^<7*  17.  23.  That  is,  take  upon  them 
 to  worfhip  God  whom  they  know  not.  But  O  Chri- 
 ftians !  This  is  not  your  work,  to  goe  on  in  blind  de- 
 votion, but  to  btjirenthnedby  the  Spirit  of  Cod  in  the  in- 
 ner man,  that  Chriji  may  drvdl  in  your  hearts  by  faith ,  that 
 yg  r cored  and  gromtded  in  love*  may  he  Alt  to  compre- 
 hend vith  allSamtsjchat  k  the  br:dth  ienph, depth  ^  height^ 
 and  to  knave  the  love  of Chriji jchich  pajjeth  kpowledge-jhat 
 may  be  filled  mtk  alltl  >  of  God,  as  the  Apo- 
 
 ftle 
 
Verf.  8.  Solomons  Sang.  59 1 
 
 ftle  faitrT  to  the  EphefiansiCh2p.  3.  \6%  17,  18, 19. 
 Thirdly  Obferve, 
 That  it  is  an  excellent  thing  for  Saints  to  conferre  one 
 with  another.     The  excellency  of  holy  conference  Is 
 feen  herein  the  Spoufe,  comming  to  the  Daughters  of 
 Jerufabm,  fpeaking  of  her  beloved,and  tellingthem, 
 that  (he  was  fick^of  love,  &c.  upon  this  the  daughters  of 
 Jemfab]  grow  very  inquiGtive  toknow  more  of  Chrift, 
 till  at  length  they  begin  to  be  warmed  and  kindled 
 with  the  confederation  of  his  excellency.    This  de- 
 mand of  the  Spoufe,  I  charge  you,  if  ye  find  my  beloved, 
 to  tell  him  that  lam  fick^of love,  breeds  queftions  in  the 
 daughters  oijerufalem,  what k  thy  beloved,  &c.  whence 
 upon  thedefcription  of  her  beloved,  their  hearts  are 
 kindled  and  enflamed  with  love  to  Chrift,  and  they 
 become  earned:  fetkers  of  him.     Thus  it  was  with 
 the  DJfciples,  when  they  were  in  a  damp  fortheloffe 
 pfChrif>3  after  he  comes  and  meets  them,  and  opens 
 the  things  of  the  Kingdome  of  God  unto  them,  '1  heir 
 hearts  begun  to  bume  withm  them,  Luke 24.  32.       We 
 {hould  be  very  inquifitive  after  Chrift,  his  wayes, 
 his  Kingdome  :  queftions  many  times  end  in  refolu- 
 tions :  the  foul  refts  and  injoyes  in  fatisfa&iort.  Thus 
 much  for  the  anfwer  of  the  daughters  of  Jerufalem, 
 which  was  by  way    fqueftion  or  demand,  what  is  thy 
 behved.more  th n  another  beloved  ?  &c.    Now  followeth 
 the  defcription  which  the  Spoufe  makes  of  her  belo- 
 ved 5  and  firft  in  generall,  (he  defcribes  him  thus. 
 
 VERS.  9. 
 
 My  beloved  is  white  and  ruddy,  the  chrefe  among  ten 
 thoufand. 
 
 The  Spoufe  in  her  reply  to  the  Daughters  ofjerufii- 
 
 km: 
 
592  4n  E  XV  OS  IT  I  ON  of        Chap,  5 
 
 lem^  maketh  a  lively  defcription  of  Chrift. 
 
 Firft,  before  we  enter  upon  the  particulars,  we 
 may  confider  in  general],  how  fhe  fetteth  forth  here 
 the  riches,  the  dignity,  the  glory  and  beauty  of  Chrift. 
 When  the  daughters  ofjerujalcm^  are  fo  inquifitive  for 
 to  know  him  :  fhe  defcribeth  him  at  large,  to  the  end, 
 that  it  may  appeare  there  is  good  caufe  to  move  fo 
 earntftly  after  him,  and  that  it  might  be  known  what 
 a  rkh  Jewell  they  obtaine,  that  doe  find  him.  So 
 that  indeed,  notwithfranding  her  great  diftra&ion  of 
 mind,  her  fpeeches  are  ftill  godly,  and  her  whole 
 communication  is  nothing  elfe  but  a  kind  of  Sermon, 
 or  preaching  of  the  goodneffe,  merit,  and  worthinefTe 
 of  Jefus  Ghfift. 
 
 Hence  Obferve  in  thegenerall. 
 
 That  no  perfecutton  can  filmed  the  Spoufc.  fo  as  to  hinder 
 and  keepe  her  back^  from  publifl)lng  and  declaring  the  glory -t 
 and  the  fraije  of  her  wel-beloved.  It  is  an  ufuall  thing 
 for  the  world  to  ftorme,  tognafh  their  teeth,  yea,  to 
 fret,  and  rage,  when  Chrift  is  laid  open  in  the  rich 
 treafures  ofhis  grace  and  glory  $  yet  tor  all  their  fu- 
 ry and  rage,  the  Saints  will  not  be  rtlent,  but  defcribe 
 him  and  lay  him  forth  in  his  higheft  glory  and. excel- 
 lency. Then  however  the  Spoufe  was  perfecuted 
 and  abufed  by  the  watchmen,  fhe  proceeds  to  fet  forth 
 her  beloved,  fay ing? 
 
 My  beloved  k  white  and  ruddy  ^  &c 
 
 Firft,  the  Spoufe  defcribesher  beloved  in  generall, 
 fa}'  in  g,  My  beloved  is  rvh/tc  and  ruddy ,  &c. 
 
 Secondly,  fhe  fets  him  forth  in  particular,  and 
 doth  enumerate  and  reckon  up  all  his  parts,  from  top 
 to  toe  (as  we ufe  to  fay  )  fetring  him  forth  by  all  the 
 
 members 
 
Verf.9.  S  °  L  o  M  o  N  s  Song.  595 
 
 members  of  his  body,  as  the  following  verfes  fhew. 
 In  geBerallfhedeicribes  Chrift  two  wayes. 
 
 1.  Pofitively,  My  beloved  if  white  and  ruddy . 
 
 2.  Comparatively,  2  he  cbiefe  among  ten  thouf.md. 
 
 My  beloved  is  white  and  ruddy 3  8tc. 
 
 The  Spoufe  defcribeth  Chrift  unto  the  daughters 
 of  'jerufalcm,  by  his  furpaffing  beauty  and  comeli- 
 nefle3  to  the  end,  fhe  may  attrad;  and  draw  forth,  both 
 her  owne  afFe&ions,  and  theirs  alfo  after  him.  Chrift 
 is  here  fet  forth,  as  a  goodly  young  man,  whofe  image 
 is  pourtrayed  by  his  vifible  qualities,  his  colours,  and 
 by  the  members  of  his  body.  But  this  is  not  meant 
 oftheafpeft  and  face,  oftheoutward  lineaments  and 
 proportion  of  his  body:  although  his  comelineflein 
 that  behalfe  need  not  to  be  doubted  of:  but  of  his 
 fpirituall  beauty  and  gracefulnefle. 
 
 My  belovedk  white  and  ruddy D  faith  fhe,  the  mixture 
 of  thefe  two  colours  makes  a  beautifull  and  good 
 complexion.  White  and  red^  as  they  (hew  the  beft 
 temparatureinman,  fohere  it  may  denote  in  Chrift 
 his  divine  nature,  and  his  humane  nature :  for  white 
 is  like  the  appearance  of  God,  as  we  may  fee  in  the 
 Vifionin  Datt.j.y.  he  appeared  all  white  as  fnjw^  and 
 pure  as  fine  wo  oil.  And  rsan  had  his  name  Adam  ^  oiA- 
 damah^  the  red  mould  of  the  Earth,  out  of  which  he 
 was  taken,  Gen.  2.  7.  Chrift  is  called  the  fecond  Aclani^ 
 l  Cor.  15.  45.  And  was  partaker  of  our  flefh  and 
 blood, Heb.  2.  14. 
 
 Or,  we  may  underftartdby  Chrifts  whiteneffe,  his 
 right eoufnefle  and  innoceacy^as  he  was  without  fpot, 
 without  fin,  being  the  immaculate  Lamb,free  from  all 
 defilements:    And  thus  the  Saints   are  faid  to  be 
 
 Cggg  cloathei 
 
594  AnEXT.Q.SI  X  I  O  N  of        CJiap,5 
 
 ■ — : . : ; — — " T. ~~ — j = :.  .'    .  " — T"- —      ■  ■ 
 
 r     './  .  cloathedia»/>itfr»y///^ 
 
 mhkuA  Revel  19.14.   Sothat  thefe  words  may  allude  to  the 
 
 chriftus  ej- Prophets  description  of  the  Nazarite,  whom,  that  he 
 
 (eperhibe-  ^ 
 
 ml!um  cm-  be  more 
 
 ninopecca      tyn  ffc 
 
 ffliaJ'plei  By  which  outward  beauty  is'unde«ft6od)mward  hol'i- 
 nmdinem  nefie.  And  then  by  his  'f'edmfje  we  may  underftand 
 touhgT}  Ws  bloocb7  fofFevmgs=-ft>r  we  are  ftid  to  be  waibed  and 
 r'armn]  tan-  cleanfed  by  his blood,  a-bi^heiA'poftleiJ^  feltfe>*fe 
 
 quampecca-  by^€^^^^^l^l^^ii^(^0^^^^  JfiJ  dho  I. 
 
 mnu)af  ■ 'Again  e Jafily,  weisiay  underftand  bv  his  whitmetf^ 
 fionemac-  his  admimftyration-s,  and  then  it  denotes  his  gracc3 
 ^-  .  mercy,  meek?nefle5iapd  patience.,  heis  vetymiidinti 
 Can?.™  gentle  iuaj^bis  w&yAfy  And  Jikevyjft  by  Jrisredr^ila 
 his  vengeance  and  juftice,(Mi  hb -enemies:  for  heis 
 faid  to  have  his  Curmcrfisdipt  j|  hfood^  Ifa.  6^.;i3 2. 
 Now  this  tanparament5  and  mingling  oi white  and  r  d 
 after  filch  a  myiVicall  ma^ierti^iGHwfl-^Kknoteshis 
 fui -p; 4Sngrbeaut.yyimake'S'>imrof"'bJ^h account  rahis 
 Sair>t7S)  ^ftd  e^ijfrmesr their  affeft icms  tojit^ brace  him3 
 and  follow  him  5  £®v  thefe  two  colours  together 
 doe  (hew  a  right  excellentjconftitution  of  body3  and 
 alfoa  very  perfect  beauty.  This  ruddy  et  fcnguiiiV 
 complexion  is  commtu^$<h&<  David^  X  S®m^\&'T2. 
 And  both  thefeqolc>urs0fivhite  and  red  -are  joyned 
 together,  the  whiteuefle  makfcth  the  rednefle  more 
 frefh  and  faireD  and  the  rednefle  difcerneth  the  w.foiie- 
 neffefrompalenefleofface,  or  flegmatick  complex 
 on:  both  which  CQkjursvif  they  concurre  in  ahy 
 earthly  creature^efpecially  fuch  as  be  young,  make 
 the  fame  to  be  moft  of  all  liked:  how  much  more 
 then  (hould  they,  oonfidered  fpiritually  in  Chrift  \  in 
 
 refpeft 
 
Y^rf,  9.  .Solomons^,  5^5 
 
 .eftiof  ^hcniifalJ  ebrtbly;  things  are  but  a.ihado  | 
 not  onely>be  excellent  in  him.  but  draw  us  tobeena- 
 uiourcd  with  him. 
 Hence  Obferve, 
 
 hut  ckvji  is-one  in&hotdti  rare  beauty.  The  Pfal- 
 inift  d-fcribes  him  to  be  fo6  when  he  fays,  'ihou  . 
 fairer  the?:  i  he  Children  of  Ada;/;,  Pial.  4  5 .  5 .  The  Apo- 
 ftles  beheld  his  glory  as  the  onely  begotten  of  the  Father,  fill 
 of  grace  and  truth,  John  a.  16.  -By  the  ,onely  begotten  is 
 meant,  he  that  came  from  the  boiome  otGod,  wkh 
 the  glory  of  the  Father  upon  kirn.  And  Chrift  in  hi* 
 glory  \v2L&hirjdce  fining  fed the  Sun 5  Mat.  17.2.  For 
 he  was  full  of  his  Fathers  glory,  In  him  divel/t  all  the 
 fulincjje  of  the  God-head  bodily ;  Col.  2.9.  It  was  Cod 
 appeared  glorioully  inourflefh,  firming  forth  in  his 
 glori  us  beams  through  his  Sonne:  So  that  Chrift 
 is  glorious  by  the  indwellings  of  God?  by  his  righte- 
 oufnefle,  wifdome,  power,  goodnefle,  glorious  in  all 
 his  office*  and  adminiftration,  dealing  in  much  meek- 
 nefle  and  gentlenefle  with  his  people,  and  in  as  great 
 juftice  and  wrath  with  his  enemies.  Thus  Chrift  is 
 defcribed  pofitively  to  be  all  glorious  and  faire,  in 
 that  it  is  faid  he  is  white  and  ruddy.  It  folio  we  th,that 
 his  glory  is  farther  fet  forth,  comparatively. 
 
 Jhe  chief  among  ten  thoufdnd. 
 
 As  Chrift  is  glorious  and  excellent,  fo  he  doth  ex-      Van 
 cell  all  others,  all  creatures  whatfoever,  even  men  fj^: 
 &rtl  Angells, andtherefofe  (lie  faieh,    ie fc  the  chieie  qJ '  ££n 
 tin'tiwufand:   Or,  as  the  words  are  in  the  Hebrew,  Ytxitlms. 
 Having  the  bann,  r  oj  above  ten  thousand.     Chrift  is  the 
 Standard-bearer  often  thoufand.thrr excells  all  other 
 creatures  irUthcf  world,      >,he  Spouie  uiah  ameta- 
 
 Gggg  2  phor 
 
596  An  exposition  of        Chap. 
 
 phor  taken ■from  the,  war,  asalfo  puttetha  number 
 eertainefor  an  uncertaine,  to  exprefie  the  commen- 
 dations of  her  beloved.     Now  the  Banner  or  Enfigne 
 is  a  warlike  inftrument,  and  commonly  the  bearer 
 thereof,  one  ofthe  chiefeft,  andtalleft,  andmightieft 
 men  :  andamong  ten  thou farid  men  a  man  may  find 
 many  goodly   countenances,  but  yet  faith  fhe  for 
 found  and  natural!  moyfture,  and  for  a  moft/tem  De- 
 rate-and:  beautifull'. colour:    Looke  among  infinite 
 numbers  of  people,  yea3  among  all  the  Sons  of  Adam 
 you  fliallnot  find  one  or  any,any  way  matchable  with 
 my  beloved.     The  Standard  or  Enfigne  is  that,  under 
 which  the  whole  Army  doe  encamp,  as  appears,  Num. 
 2.  Here  Chrift  is  fet  forth  above  all,  tobeGods'stan- 
 dard-bearer,  to  be  fet  up  for  an  Enfigne  of  the  Nations 
 Ifa.  1 1 .  io.  And  all  the  Armies  in  Heaven  and  Earth  foil 
 low him^Rev.  19.10.  The  Saints  worfhip  him    An- 
 gells  they  adore  him,  for  he  is  the  Lion  of  the  Tribe  of 
 ^udah  5  the  fir  ft  borne  ofGod^  fet  above  all  the  Kings  of  the 
 Earthy  as  the  Pfalmift  fpeaketh. 
 
 Now  in  that  Chrift  is  fet  forth  comparatively 
 to  be  moreexeellent  then  ten  thoufand, 
 Hence  Obferve. 
 That  as  Chrift  is  glorious, and  beanti full ;  fo  he  isdmom- 
 ..rable  beyond  all  others. 
 Take  the  very-  quinteffence  and :  perfedion  of  all 
 creatures,  andextra&all  the  glorie  out  of  them,  and 
 it  will  be  nothing  in  companion  to  Chrifts  glorie.  A- 
 dam  in  innocency  in  his  firft  created  glorie, and  morall 
 righteoufnes^was  but  a  type,a  figure  of  the  fon  of  God. 
 Indeed  Adani  had  the  perfe&ion  of  all  creatures  5  but 
 Cbrift  had  all  theperfe&ions  of  God  himfelfe,  his  wif- 
 dQ;ne3  power^  goodnefle,  and  glorie,    Chrift  is  that 
 
 fecond  \ 
 
Verf.  to.  Solomons  Song. 
 
 $97 
 
 fecond  Adatn^  the  I  ord  from  heaven,  the  Lordof  gio- 
 rie,  the  brightneffe  of  Gods  fcce  and  glory,the  exprefle 
 image  of  his(perfon,  the  invifible  God,  the  life  manife- 
 fled,  the  word  of  God,  the  Alpha  and  Omega .,  this  is 
 he  that  is  Jmnurnnek^  or  God  with  us.  Thus  muchtfor 
 the  general  1  difcription  of  Chrift.  Now  followeth 
 that  which  is  more  particular. 
 
 VERS.  10. 
 
 His  head  is  as  fine  gold^  his  locks  as  bujlrie^  and  blacky  a* 
 a  Raven, 
 
 THere  are  I  wo  things  that  concurre  to  make  a  per- 
 fect beautie. 
 firft  A  goodcomplexion,and  healthy  conftituticn. 
 Secondly,  A  juft  Symmetric  or  proportion  of  parts, 
 The  Spoufe  therefore  doth  not  thinke  it  fufficient  in 
 generall  to  fet  out  Chrift  thus,  to  fay  he  is  white  and 
 rvddic0  See.  that  he  is  of  very  good  complexion  and 
 temperature :  but  alfo,  {he  fheweth,that  there  is  in  him 
 alfo  a  comely  proportion  of  parts :  from  the  corefpon- 
 dencie  and  agreement  of  parts  arifeth  a  feature  com- 
 pleatly  beautifull  and  lovely.  The  Spoufe  enumerates 
 amd  reckons  up  all  his  part?,  and  therefore  borrows 
 phrafes  and  comparifon%from  things  that  aremoft  ex- 
 *  cellent  to  fet  forth  the  excellency  of  Chrift  above  all 
 other  things. 
 
 Hence  Obferve  in  the  generall. 
 Ihat  a  Chrifiians  heart  is  large  in  affe&ions  to  Je« 
 
 fus  Chriji. 
 
 See  here  theSpoufe, though  (he  was  ill  intreated  of 
 the  watchmen  j  and  in  Tome  fort  defertcd  of  Chrift 
 .  bWelfe,  yet  (he  goes  on3  and  fets  out  a  particularrom- 
 
 tfienddtioas 
 
598  AkEXPOSITi  ON  of        Chap.  5 
 
 mendations  of  her.  beloved.  Now  whence  is  it  that 
 the  faith  and  gracesofthe  Saints  are  to  impregnable? 
 whence  is  it  that  their  hope  iatfia  indefatigable,  and  ne- 
 vever  out  of  breathe  whence-Lit,  chat  no  ftorme^  or 
 tempefts  of  tentation  can  brealfcarfieir  fpirits,and  makri 
 them  give  out;  but  that  largenciie  of  affeftion^  that 
 they  have  towards  Chrift  :  An  example  we  have  in  Fe- 
 ter,  Lord,  (faith  he)  if  it  be  thou,  bid  me  come  unto  thee  on 
 '  the  watery  So  it  is  with  the  Saints,  they  refufe  not  to 
 venture  even  upon  boiftrious  ftormes,  and  dangers 
 to  goe  to  Chrift.Hence  was  Jobs  refclution,  though  thou 
 kill  me  jet  wiUltruJl  in  thee.    Hence  alfo  it  is.  That  the 
 Children  of God^thongh  they  vpdlke  in  darkn^jf^  and  have 
 no  light 'all ,  yet they mil trh ft in  the  name  of  the  Lord,  and 
 flaythemfehcsnpm  their  God,  ifa.  5.10.  Now  becaufe 
 Chrift  hath  not  one^  but  many  excellencyes  ^  every 
 thing  in  him  is  excellent,  inward,  and  outward  ^  from 
 his  head  to  his  feet,  &c.  for  indeed  beauty  con  lifts  not 
 only  in  colour  and  complexion,  but  in  affinitie  and 
 proportion  of  all  parts.  Now  to  come  to  the  particu- 
 lars and  firfi  ihebeginneth  with  his  head,  faying. 
 His  head  is  as  fine  gold. 
 TheSpoufebegimtofetoutthe  excellency  of  ..the 
 chiefepattjviz.  the  head.  Now  the  head  of  Chrift  is 
 Cod,as  the  Apoftle  faith  in  1  Cor.  1 1 .  3.  ihit  Chr/jc if 
 the  he  ?d  of  every  man,  that  the  man  is  the  head  of  the  wo~ 
 man, and  that  Godistheheadofchr/JL  The  head  hath  an 
 eminencie  above  all  other  parts,  and  alfo  an  influence 
 upon  all  the  Member?,  wee  may  underftand  this  of 
 God,who  is  the  head  of  Chrift,  as  the  Apoftle  faith,  in 
 iCor.  is. 13.  or,  we  may  underftand  it  of  the  head- 
 ?  of  Chrift  over  his  Church,  that  his  admimftrati- 
 ons0gove^  I  and  headfliip  is  moft  glorious  aiid 
 
 excellent 
 
Verf.  9.  Solomons  song.  5pc? 
 
 excellent,  moft  fplendent  and  ihiining,  as  pure  gold. 
 As fine  gold \or  thcjolulgoId.Two  names  of  the  beft  gold 
 are  here  joy  ned  together.     The  fir  ft  name  in  the  He- 
 brew js-tfe/Vx^/, that  is,  fine  (bin  mg  gold;  thefecondis 
 fag,  that  is,ltrongaruifpi \d ,gold,  or  gold  that's  puri- 
 fied :  hereby  the  | -poute  fefpetri  forth  how  excellent, 
 how  glorious,  how  rich  and  fbinitig  the  head  of  Chi  ift 
 is  .-for  among  earthly  things  what  is  comparable  to 
 the  finegojd,  it's  held  of  allniertals  moft  precious,  and 
 of  all  treaftiFes  the  richeft.    And  as  gold  is  precious: 
 fo  it's  durable  mettall,  which  flhews,  that  Chrift-  he  . 
 fhip   and  dignitie  is  cverlaftingand  durable,  k 
 vinea-nd  heavenly,  and  of  a  a  glorious  extent. 
 i        Hence  Obferve, 
 
 rlhat  Chr/Ji  k  eminent  and  glorious  ^  in  refpetf  of  his 
 head-jLip. 
 
 God  is  the  head  of  Chrift,  'and  Chrift  is  the  head  cf 
 Saints.     In  Chrift  were  hidden  all  the  treafures  of  divine 
 wijdcme,  for  in  him  dwelt  the  fullnefie  of  God  x,  he was  the 
 exprejfe  image  of  the  Fatten  per  fen,  and  the  brrghtnejje  of 
 his  Fathers  glory,     Chrift  lived  in  the  knowledge, 
 counfell,  wifdome,  and  bofome  of  the  Father,  and 
 therefore  was  an  excellent  head,  a  golden  head  :  nei- 
 ther is  he  com  pared  to  every  kind  of  gold,  but  to  that 
 which  is  moft  pure  and  folid,  he  is  eminent,  glorious, 
 andfhiningin  all  the  excellencies  of  his  father,  and 
 dothadminifterto  his  Spoufe,  that  he  receives  from 
 God :  fo  that  hk  Members  are  golden  members,  from 
 his  influence,  who  is  3  golden  head  .•  therefore  the  fe- 
 ven  Churches  are  ftiled  thefevvi  golden  candlelit  ckj^ 
 Revel.  1.  Every  thing  in  the  Tabernacle  was  gold,  to 
 fhew,  that  every  thing-Hnhe  Spoufe  is  excellent.   It  is 
 jnoft  certaifre,  that  therfe  is  much  falfe  gold  in  the 
 
 world ? 
 
£qo  A»  EXPOSITION  of         Chap.  5 
 
 world :  naturall  and  carnali  men  have  golden  ima- 
 ges of  their  owne,  but  it  will  be  found  at  the  beft  to  be 
 but guilt,and  externall  paintings:  but  Chrift  only  is 
 aheadofgold,not  only  his  Crowne  gold,  but  his  ve- 
 ry head  is  gold,  pure  gold,  refined,  and  all  gold,  and 
 nothing  but  gold,  all  i"hining  and  glorious. 
 
 Thus  much  tor  the  commendation  of  Chrifts  head. 
 Now  (he  proceedeth  to  his  haire. 
 
 -  His  lockj  are  bufoie^  and  blacl^as  a  Raven. 
 His  locks  are  buftie.  or,  curled.  The  curling  of  the 
 locks  fheweth  that  the  haire  is  foft,  which  argueth  In 
 a  naturall  body,  a  gentle  difpofition.  His  hairie  locks, 
 of  which  before  he  com  plaineth  in  verfe  2.  that  they 
 were  filled  with  the  drops  of  the  nighty  here  they  are 
 commended  for  being  curled^  or  on  heaps,  bufhie,  and 
 banging  dbwne.  The  Nazarites  according  to  the  Law, 
 did  weare  long  haire  as  appeares  by  Samfon^ 
 though  they  did  weare  it  after  a  moft  graye  and  fober 
 manner.  She  defcribeth  his  haire,  not  only  to  be  bufhie^ 
 and  curled^  but  to  be ;       Blac\^  &C. 
 
 The  blackpejfe  of  the  haire,  maketh  thebeautieof 
 the  skinne  more  (hining  and  glimmering  in  the  eyes  of 
 men.  The  blackneffeof  the  haire  then  was  no  unfeem- 
 ly  colour,  efpecially  in  mens  haire,  and  the  rather  if 
 wee  have  regard  to  the  people  inhabiting  in  the 
 Land  of  Judah,  which  is  very  hot  and  parching* 
 She  addeth. 
 
 *And  black,  <*s  a  Raven. 
 
 In  that  (he  compares  it,  by  theblacknefle  of  a  Raven^ 
 
 fheftieweth,  that  it  was  a  naturall  and  pure  black  of  it 
 
 (elfe,  which  is  farre  more  excellent,  both  in  black  and 
 
 all  other  colours,  then  any  that  is  made  fo  by  art. 
 
 Now  for  curled  and  black  haire,  it  is  a  figne  of  a  hot 
 
 braine, 
 
Verf.u.  Solomons  SoHg.  $0l 
 
 bra>np5  and  argues  iir  nature  quicknefle  and  dexteri- 
 ty of  wit3  arid  ftrength,  and  courage  in  him  that  it 
 growethupon.  This  denotes  unto  usall  thatfpiritu- 
 allwifdome,  vigour,  and  ftrength  of  Chrift,  the  depth 
 ofall  his  understanding,  and  counfels. 
 Hence  note. 
 ihat  ( hrift  was  fitly  qualified  for  all his  admin iflrations. 
 He  was  gentle  and  mild,  he  would  not  breaks  the  bruijed 
 reed,  nor  quench  thefmoakjngjlax  until  he  bring  forth  judge- 
 Mi.nl \  unto  tr ut h^c^lfa.  42;  3.  He  was  full  ofwifdome, 
 counftlljuftice,  and  gravity,  therefore  called  the/te- 
 cicntofdayes,  Dan.  7.22.  All  his  counfels,  thoughts, 
 andpurpofes  were  in  the  hidden  myfteries  of  God: 
 he  was  privy  to  the  heart  andbofome  of  his  father,  li- 
 ving in  the  knowledge  and  fecrets  of  God,in  that  light 
 which  no  creature  can  approach  unto*  He  is  called 
 the wonderfullCounfellour^the mighty God,  the  everlajhng 
 FathcrztheVrmce  of  Peace,  Jf a.  9.  6.  Now  fhe  paffeth 
 from  the  headland  from  the  haire,  to  the  eyes,  faying 
 
 VERS.   11. 
 
 His  eyes  are  as  the  eyes  of Doves ,  by  the  rivers  of  water ,  wa- 
 fedxcithmdke,andfi  lint. 
 
 C  Henowdefcribuhhiseyes,by  the  fober cornel ines 
 i  and  heautie  of  thcm,thcy  ucing  full  of  innocencie, 
 finglenes,  and  chaftitie5  which  he  meaneth  toexprefle, 
 by  comparing  them  to  Doves  eye?.  The  Spoufe  at- 
 tributed it  hue  unto  Chrift,  which  he  before  attribu- 
 ted unto  her,  Chap.  1.  15.  AlfoChap.  4.1. 
 His  eyes  are  as  the  eyes  of  Doves. 
 The  eye  of  the  Dove  (as  hath  been  fa  id  before)  h  a 
 bcautifull  eye,  chafr,  and  fmgle.    To  the  Doves  eyes 
 
 Hhhh  theieiore 
 
602  An  EXPOSITION   of        Gkapzf' 
 
 therefore  fhelikeneth  the  eyes  of  herbdoved  ;  bttffhe 
 doth  not  compar^themrtoD^mv^c^tbatis^  toevery- 
 fort  of  Doves  eyes,  but  to  fuch  as  be  moil:  beautiful  ant£ 
 cjearej  which  may  appeare  by  the  word$  following 
 By  the  ■xiwrs  of  waters.  .     alo 
 
 Ty  the  Rivers^flrcames^or  currents  ofivater^  that  runne 
 violently,  fuch  waters  as  are  pure  arid  cleaner  that  is. 
 like  fuch  Doves,  as  haunt  and  abide  by  the  RiverN  of 
 waters,  where  they   have  plenty  of  water,  to  waftv 
 themiclves  and  th^ir  eyes,  to  make  them  cleare  and 
 frtfhj  wee  know  that  running  water  is  good  t!o J {rem- 
 and cleare  the  fight.  And. therefore  the  clearenesand 
 beautie  of  thefe  Doves  eyes  are  fet  forth,  in  that  they 
 are  mentioned  to  be  fuch  Doves,  as  delight  to  be  by 
 the  Rivers  of  cleare  waters. 
 
 Then  farther  fliefaith. 
 
 rl hey  be  wafted iv'ith  mAI^e. 
 
 This  expreffion  declares  a  further  brightneffein 
 Chrifts  eyes  :  fo  that:  if  *it  be  not  fuffielent  'to  re- 
 ferable them  to  Doves,  that  ufe  the. cleare  ftrearnesv 
 then  let  them  be  compared  to  fubh,  as  for  the  clearenes 
 and  freftineffe  of  their  eyes,  wafh  themfelves  in  w% 
 thatfo they  may  appeare,  and  be  judged  white  and 
 comely,  fluning  with  cleare  brightnefle.  She  addethv 
 And  fitly  fit.  ■  H  ^ 
 
 Fitly  fit,  oxfittingmfulnejjcs  or  ihey  remaine  upon  the 
 fulnefle.  This  expreflion  may  admit  of  a  double  inter- 
 pretation. 
 
 'Firft,  Ifthefimilitude  of  waters  be  continued,  then 
 wee  may  underftand,  full  Channels  of  water,  by  which 
 Dgves  delight  to  fit,  and  therefore  fome  render  the 
 words,  Ihey  remaine  upon  the  full  vcfels  ;  and  fo  the  mea- 
 Dl?g  would  be^bat  as  Doves  eyes  be  full  of  moAhm^  that 
 
 remaine 
 
Vert  1 1 .  Solomons  Song.  '  $o% 
 
 ifcnYamc  and  continue  by  full  Veftells :.  fo  is  Chrift 
 tfteheadofthe  Spoufe,  of  whofe  fullnefle  the  mem- 
 bers receive  grace  for  grace.  But  there  is  no  fpeechof 
 .  Veffelhin  the  Hebrew  TextDbut  the  word3  Rand  thus. 
 1'hj  r:?naine  u\on  the  fttfoeffe. 
 
 And  here  we  muft  know,  that  the  word  here  TranfU- 
 ted  ful'ncjje^  doth  fignifie the  hollow  place  in  which  a 
 precious  (tone  is  fet,  as  a  Diamond,  or  precious  ftone 
 in  a  Ring  is  made  meet  and  fit  to  fill  up  the  hollow 
 placeoftheRing.      So  the  precious  ftones  fet  upo* 
 Rings  or  rows  upon  the  golden  Ephod,  Exod.  25.  7. 
 had  their  hollow  places  in  which  they  were  cunning- 
 ly fet,  and  fo  were  called  the  ftones  offulrtefje^  becaufe 
 they  did  in  fo  fit  fort  fill  their  hollow  places.    So  that 
 as  a  precious  ftone  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  ftones 
 thus  fitted  and  cunningly  fet  in  the  Ring  are  feemly 
 and  beautifully  fo  it  is  a  fpeciall  commendation  of  the 
 eyesof  manor  woman,  toftand  even  ;  for  if  the  eyes 
 doe  ftand  forth  too  much,  it  is  a  deformity,  asweufe 
 to  fay,  goggle  eyed  :  and  likewife  if  they  be'unkin 
 too  deep,  then  they  be,  asweufe  to  terme  them,  hol- 
 low eyed.     Now  Chrifts  eyes  are  neither  oftheie,  his 
 pure  eyes  are  as  pretious  ftones  that  are  fitly  fet  in 
 their  places :  he  is  not  goggled  eyed,  his  eyes  are 
 fteddy  and  firirf,  they  be  as  a  ftone  in  a  gold  Ring, 
 which  cannot  be  turned  out  of  their  place  :  his  eyes 
 are  evermore  guiding  his  fight  to  looke  perfectly  in- 
 to all  things,intothe  depth  of  mans  heart,  and  into 
 the  depth  of  Godsfecrets  and  counfeUs. 
 
 Hence  Note, 
 
 That  Chrifts  eyes  are  p/;r,  dearCj  find  comely.      Kis 
 H  h  h  h  2  eyes 
 
604  An  E  XPOS  lTiONof         Chap.  5 
 
 eyes  are  as.a^^^//re5Fvevel.  i. 14,,  And  as  Lamps  of 
 J&^-Dan.  no.  6.  That  is,  his  eyes  are  bright,  light- 
 fome,aud  piercing:  implying  his  omnifcience,  where- 
 by he  is  able  to  difperfe  all  the  darke  clouds  of  fin  and 
 ignorance,  to  cleareand  enlighten  all  his  Saints :  and 
 heis  Sable  to  pry  into  all  the  corners  of  mens  hearts, 
 anddifcry  the  privie  \  lots  and  contrivances  of  all  his 
 adyfcrfaries,  as  in  Jer..i6. 17.  Prov.  15.  1 1.  Job  34.  2j3 
 22^Heb,4. 17.  13.  Andhb  eyes  are  not  full  of  light, 
 b\lt  full  of  purity  and  cleanntiTe,  like  Doves:  he  is 
 ofmore:  pure  eyes  then  to  behold  iniquity,  Habuh^i. 
 131  JHiseyes  arealfofullof  grace  and  mercy,  tender- 
 nefle  ,and  pity,  yea,  fall  of  commiferation  toall  his 
 Saints,  his  eyes  are  alwayes  upon  them  for  good,  as  in 
 Dent.  II.  12.  Vfal.  34. 1 5.  The  Spoufe  palTeth  from 
 the  commendations  of  his  Eyes  to  his  Cheeks. 
 
 V  E  R  S.  12. 
 His  Checks  are -as*  bed  of fpices ,  as  fvceet  flower ■/,  his  Lips 
 like  Lillies  dropping  fweet f welling  Myrrhe. 
 
 IN  this  Verfe  we  have  two  parts  commended, 
 1.  HisCbeeks.     2.  HisLips. 
 
 His  Cheek*  are  a  bed  of  fpices^  as  fweet  flowers. 
 Cheeks  are  the  grace  and  beauty  of  the  face,  they 
 are  here  ufed  to  denote  Chrifts  pretence  and  heavenly 
 countenance,  which  is  fweet,  as  fpices  and  flowers. 
 The  Cheeks  are  fet  forth  by  a  double  comparifon.  1 . 
 They  are  likened  to  a  bed  of  Spice,  meaning  a  Gar- 
 den bed,  wherein  fpicearomaticallisfet.  The  come- 
 Uneffeor  his  Checks  is  fet  forth  in  the  word  Beds  and 
 she  fweetneiTe  of  them  in  the  word  Spice^  for  beds  fet 
 ©ut^Gafcdens,  and  Spices  we  know  fmell  well,  and  are 
 very  fragrant.     Sheaddetji.   ...  And 
 
Vcrf.  12.  Solomons  Song.  605 
 
 And  facet  flowers. 
 
 Sweet flowers)  or,  Growne  plants,  fo  named  of  being 
 growne  great :    The  word  alfo  may  be  Translated 
 'lowers  which  have  their  names  of  greatneffe.     If  we 
 (hould^Expoundthe  words  then  after  the  ufball  figili- 
 fixation,  we  (hould  fay,  As  the  Towers  of  thofe  which 
 make  fweet  Ointments,  but  we  may  more  fitly  take  them 
 to  be  growne  Plants  of  thofe  that  deale  with  fpicesand 
 fweet  Ointments,  feingthe  proper  fignification  ofthe 
 word  is  of  greatneffe.     By  thefe  Cheeks  the  comeli- 
 nefle and  grace  of  Chrift  is  fet  forth. 
 Hence  Obferve, 
 1  hat  Chriji  is  full  of  grace  andcomelineffe  to  all  that  be- 
 hold him. 
 
 HisCheeks  ("which  is  the  grace  ofthe  face  J  is  for 
 comelinefle  likea£ed,  and  for  fweetnefle  like  Spice, 
 and  Growne  plants.  Chrifts  comelinefle  and  gravity, 
 fhines  forth  to  all  that  behold  him  :  all  his  graces  are 
 fweet  nnd  his  fight  and  countenance  hath  a  transfor- 
 ming vertue,  it  makes  thofe  that  behold  him  to  be 
 like  unto  him,  while  others  behold  his  glory,  they  are 
 transformed  into  the  fame  image  &f his  glory,  from  glory  to 
 glory  ^by  thefpiritof the  Lord,  2  Cor.  3.  18.  Thus  much 
 for  the  commendations  ot  his  Cheeks,  that  of  his  Lips 
 followeth. 
 
 His  Lips  are  like  Lillier ,  dropping  fweet  f melting 
 Myrrhe. 
 
 The  Lillies  are  very  glorious,  beautifull,  andfaire 
 to  behold,  for  that  flower  amongft  others,is  of  a  good- 
 ly colour,  and  faire  to  look  upon.  This  flower  is 
 commended  in  many  places  of  this  Song,  as  whereun- 
 
6o6  Jn  EXPOSITION  of  Chap.  5 
 
 to  the  Spoufe  her  felfek  compared  in  refpe&ofher 
 beauty,  Chap.  2.  2.  And  in  the  fame  Chapter,?;^  i£. 
 it's  attributed  to  Chrift  alfo.  See  Ghap.  4.  5.  This 
 flower  is  not  onely  beautifully  but  of  a  pleafant  fmell 
 and  of  good  and  tall  growth,  all  which  tendeth  ftill 
 toihe  expreffingof  thegiory  and  beauty  of  Ghrift 
 and  to  the  fweet  and  pleafant  fmells  that  are  to  be 
 found  in  him.  Now  the  Lillies  are  fragrant  and  fweet 
 of  themfelves,  yet  (he  addeth. 
 
 They  drop  pure  Afyrrhe. 
 
 Tare,  oxpajfing  Myrrhe,  fuch  as  will  pafle,  and  is  ven- 
 dible among  Merchants,  as  in  Verf.  5.  it's  meant  the 
 Ode  oj Myrrhe,  which  is  the  fweeteft  of  all.  Now  the 
 Lip%  here  compared  to  LiUies,  and  fweet  Myrrhe,  we 
 know  are  the  inftrument  of  fpeech,  and  therefore  this 
 is  to  be  referred  unto  the  holy,  heavenly,  fweet  and 
 gracious  doftrine  of  Chrift.  Hcmy  and  Myrrhe,  that 
 is,  grace,  love,  goodnefle,  and  mercy,  did  flow  out  of 
 thrifts  mouth.  In  this  refpeft  the  Spoufe  faid  before 
 that  her  l/ps  did  drop  as  the  Honey -t  cmb :  and  now  fhe 
 faith  that  his  lips  doe  drop  pure  Myrrhe. 
 HenceObferve, 
 
 ih'at  the  gracious,  holy,  and  heavenly  deffrines  that  pro- 
 ceed from  Chrift,  are  very  fweet  axdfavory.  The  words 
 which  Chriftfpake  when  he  was  in  the  flefh,  are  faid 
 to  be  gracious  words^  Luke  4.  22.  And  in  Pjal  45.  5. 
 Grace  was  powred  out  of  his  lips.  The  fweetn  cfle  of  his 
 words  are  here  fetout  by  the  fimilitudeof  the  plea- 
 fant Little*  and  the  fweet  Oile  0$ Myrrhe :  Such  is  the 
 fweetnefle  of  the  Gofpell  in  the  hearts  of  believers. 
 The  word  of  God  is  full  of  fweetnefle,  and  all  manner 
 of  delight,  it  rejoyceth-  the  heart,  as  the  Prophet  faith, 
 
 Tfal. 
 
Yecki3-  Solomons^.  607 
 
 Tf&l.  19.  6;  fpreading  abroad  the  favour  thereof,  even 
 farandneer,  after  the  manner  of  the  pleafant  Lillies, 
 and  mod  precious,  pure,  and  fweet  Afyrrh:.    ChriTr 
 faith,  That  out  ef the 'abundance  of  the  heart  the  month 
 ffreafcth.     Now  Chrifts  heart  being  a  treafure  of  good 
 things,  the  dropping  of  his  lipsmuft  needs  be  fweet, 
 that   utter   and  fpread  abroad  thofe   good  things. 
 Chrift  fpeaksfrom  the  excellency  of  his  Spirit,  and 
 from  hearty  affeftions  dved  in  love:  his  lips  then 
 rroaftneeds  drop  fweetnefle,  they  muft  needs  have  a 
 pleafant  tafr. 
 Itfolloweth. 
 
 VERS.  13. 
 
 His  Hands  are  as  Cold  Rings  fet  with  the  Berrill^  bh  Belly  is 
 as  bright Ivery  overlaid 'with Sa^  hires. 
 
 A   S  theI;/>jaretheinftrumentsof  fpeech,foarc  the 
 L  \  hands  for  aftion.     Chr/ji  was  not  onely  mighty  m 
 words  ^  out  alfo  in  deeds  before  God  and  all the  people^  Luke 
 24.19.  Therefore  it  is  tbat  Chrifts  hands  are  likened 
 to  Coldrings0  or,  that  his  hands  were  adorned  with 
 Gold  rings.     Now  Rings  were  counted  pretious  in 
 thofe  dayes,  they  were  great  Ornaments  and  deck- 
 ings,//^.  3:  ii.Lukc  15.  22.  Neither  doth  (lie  fay  fim- 
 pie  rings ,  but  rings  of  xGold:  that  is,  glorious  and  pre- 
 cious^ mining  like  gold.     And  to  exprefle  the  glory 
 of  it  more,  (he  a-ddeth. 
 
 Set  with  the  Berrill. 
 
 The  Hebrew  word  Tharfhifi,  is  a  pretious  ftone, 
 fpoken  of,  Exod.  28.  2c.  It  is  fomethinguncertainc 
 what  ftone  it  wras,  and  therefore  fome  render  it  by  the 
 wotd  Chrifoliti'y  others  turne  it  Berrill,    of  the  Sea 
 
 The. 
 
£o3  An  EXPOS  iTlONef        Chap.? 
 
 The  chrifoUte  is  reported  of  fome  to  be  a  very  rich, 
 precious  (tone,  that  comes  out  of  Ethiopia^  gliftering  as 
 gold,  and  that  'tis  of  Sea-green  colour.  The  Ikrrill 
 is  reported  to  be  another  ftone  that  growethin  India^ 
 it  felfe  being,  as  they  fuppofe,  an  Indian  word,  and 
 given  bj  the  people  as  a  name  to  that  ftone. 
 
 Some  write.that  this  ftonein  former  times  was  ufu- 
 ally  fet  in  fuch  Rings  as  Levers  did  ufe  to  give  one  to' 
 another  5  or  in  Marriage  Rings :  becaufe  of  the  power 
 that  was  thought  t  ?  be  in  it,  to  procure  and  continue 
 love  one  towards  another.     But  to  come  to  the  word 
 it  fdfe,  fometimes  it  is  ufed  for  the  name  of  a  man,  as 
 (fencf.  10.  4.    fometimes  for  the  name  of  a  City  or 
 place,  as  in  Cilicia^  Jonah  1.  t,\  fometimes  it  is  ufed  tor 
 the  name  of  a  precious  ftone,  as  here.     However  we 
 takeit,  thus  muchit  fignifies,  that  all  the  works  of 
 Chrifts  hands  are  moft  rare,precious,and  glorious  ;for 
 we  muft  urtdefftand  by  his  Handsy  not  onely  his 
 ftrength  and  power,  butalfo  all  his  works,  becaufe 
 Chrifts  power  is  in  the  performance  of  them.     Thus 
 his  hands  are  fet  forth5  with  all  Ornaments  and  preci- 
 ous ftones,  and  Alining  Rings  of  gold. 
 Hence  Obfer\re5 
 That  all  Chrijis atfiens  are  exceeding  glarious.     Hands 
 are  inftrumentsofaftions,  all  Chrifts  aftions  are  pre- 
 cious.    It  was  faidia  thedayesof  his  flefh  he  did  all 
 things  well.,  for  by  laying  hands  upon  them  that  were 
 difeafed,  he  healed  them.   He  lard  his  hand  upon  the  Lee- 
 per0  and  healed  hi m^fiymg^  I  will  be  thou  cleans^  Mark 
 1.  41.     So  here,  his  works  areas  glorious  ftill,  yea, 
 and  more  glorious  nnw0  though  we  cannot  fee  the  ex- 
 cellency of  them  in  the  new  Creature,  arid  in  raigning 
 iii  our  hearts,  he  works  glorioufly,  he  hath  a  hand, 
 
 there 
 
Verf.13.  Solomons^.  6o$ 
 
 there,  a  golden,  and  a  pretious  hand.     The  works  of 
 God  are  pure  and  beautifull,  yea,  moft  precious,  and 
 that  beyond  Gold  and  precious  (tone*,  yea;  more  glo- 
 rious then  rrumbers  of  Rings,  filled  with  all  manner  of 
 precious  ftones.  •  Hence  it  is?  that  when  David  would 
 exprellethe  wonderful}  works  of  God,  he  faith,  If  I 
 would  declare  and  ffe.il^c  of  ^thetx^  they  are  more  in  number 
 th^n  JCiitfexjrcJje,  Pfal.40.  5.  And  the  Pfalmiftfpea- 
 keth  by  way  ot  admiration,  faying,  H  hen  I  conjider  the 
 t  eavent^he  ivories  of  thy  hands ,  the  Moom\  and  the  Stars^ 
 vchieh  then  hajt  ordained,  xchat  i<  w  y  ¥  g<c.  Pfal.  8.  And 
 thenconcluaeth,  0  Lord \  how  excellent  k  thy  nwi tin  all 
 the  Earth !  Thefc  words  arcmeant  of  the  new  creation 
 ofthe  foule,  as  we  may  fee  in  fkb.  2.  though  the  forme 
 of  words  are  borrowed  from  the  firft  creation.     And 
 tiuely  the  works  of  Chriftare  admirable  and  full  of 
 majefty,  ifwedoebut  confiderthem  in  the  courfeof 
 the  Creatures,  in  the  Sunne,  Moone,  Starres3  in  the 
 growth  of  Herbs,and  Plants  3  foin  all  the  Creation^ 
 in  Gubemation,and  Governement,  in  ordering  the  e- 
 vent  of  all  things,  and  the  like.     Now  as  all  the  Go- 
 vernement of&gypt  went  through  the  hands  of  J(fcpl$ 
 fo  all  the  works  of  God,  goe  through  the  hands  ok 
 Chrifh     The  Father  hath  committed  all  judgement 
 to  the  hands  of  his  Sonne,  glorious  therefore  are  the 
 works  which  he  doth  performe  in  Heaven  and  Earth. 
 Itfolloweth. 
 
 His  Telly  is  is  bright  Ivory  overlaid  withSaphires. 
 
 His Inlly)  ox  Ircaft :  (he  putteth  a  part  for  the  whole 
 tody*  andby  this  fhemeaneth  hisbowells,  or  his  in- 
 ward parts  In  Hebrew  it  isufedfer  inward  affefti- 
 ens,  fo  the  heart  is  faid  to  be  among  the  Borvells^  in 
 
 Iiii  .Pfal. 
 
6ic  An  E  X  ?  0  S  I  r  I  0  N  of        Chap.  5 
 
 Pfal.as.  15.  Thelmribj  yned  with  the  bowells3  in- 
 £*///.  2. 11.  by  thefe  are  meant  theinward  affedtion? 
 of  the  foul.  To  explaine  this  more,  fhe  faith,  that 
 his  belly  is  overlaid  with,  bright  Ivory  ^  t>r  with  the 
 brightneffe  ef  Ivory  ^  fhe  meaneth,  that  he  was  as  comely 
 and  cleare  as  the  ivory,  which  is  a  thing  very  white  and 
 bright  :  made  (  as .tome  fay  "j  of  an  Elephants  tufke, 
 which  kind  of  Beaftsare  onelyin  Africa^  naturally  as 
 fomehold:  neither  doth  (he  (Imply  compare  it  to  7- 
 vory,  but  addeth,  overlaid,  or  covered  with  Saphircs^  that 
 is,  that  which  hath  moft  rich  and  fumptuouscofthe- 
 ftowed  upon  it.  Ivory  of  it  felfe,  becaufe  it  is  a  thing 
 rare,  and  far  brought,  muft  needs  be  very  coftly,  how 
 much  more  then  when  it  is  befet  with  precious  (tones, 
 yea,  with  moft  coftly  and  precious  ftones,  fuch  as  Sa<* 
 phires  are.  Some  of  the  Jewifh  writers  take  thefe  Su- 
 phires  to  be  fuch:  precious  ftones  as  are  of  the  colour  of 
 the  aire:  fome  take  it  to  be  a  white  ftone,  fomeared 
 ftone,  fome  take  it  to  be  an  Adamant,  fomethinkeit 
 to  be  of  a  brevvifh  colour,  intermixed  with  purple,  ha- 
 ving certaine  f  parks,  ask  were  like  Gold.  The  heft 
 fort  of  thefe  {tones  are  among*  the  Modes  in  Media  : 
 whatever  the  ftonebe,  the  meaning  of  the  Spoufe  is  to 
 ftiew,  that  Chrift  her  head,  was  not  oncly  mod  come- 
 ly adorned,  hutalfo  moft  tumpuiOAjfiy  and  coftly,  e- 
 ven  as  Ivory  befet  with  Pearls  and  mbft  p-recious 
 ftones.  The  bowells  of  Chrift,  likeburnifht  Ivory, 
 decked  with  Saphires,  fignifie  his  inward  bowells  of 
 afFe&ion,  that  tender  mercy,  and  pitifullcommifera- 
 tior*  of  his,  toward  his  Saints  and  Children. 
 HUnceObferve, 
 7  hat  Chrift  is  full  of  tender,  facet,  inward,  and  heavenly 
 affc&ions  towards  his  people. 
 
 Chrift's 
 
VerC  13.  Solomons  Song.  61 1 
 
 Chrifts  affe&ions  towards  his  Saints,  arc  pure  afFe^ 
 ftion?,like  JV/>/.>/rt/,  or  precious  (tones :  they  are  pure 
 like  the  pure  water  in  a  Cryftall  glallb,  that  maybe 
 ftirred  but  without  any  filch  appearing  in  thebot- 
 tome,it  is  pure  without  any  dregs  at  all  mixt  with  it. 
 Such  are  Chrifts  affe&ions,  fucharehis  bo  wells.  The 
 Apoftlesgreat  longing  after  the  Saints  is  faidtobem 
 the  bixcdls  ofjcfus  drift,  Phillip.  1.8.    Chriftisthe 
 moft  merciful),  the  moft  pittifull,  andtherroft  c-om- 
 paiTionate  High- Pried  that  ever  was.-  and  therefore 
 it  was  that  he  was  made  like  unto  11%  bone  of  our 
 bone,andflefhofour  flefh,  fubjeft  to  hunger,  thirfr, 
 1  cold,  wearinefle,  tentation,and  the  like,  as  we.     The 
 Apoftle  faith  \nHeb.  2. 17.  that  this  was  behovetull, 
 7  hat  he  ought  in  all  things  to  be  made  like  unto  his  brethren^ 
 that  he  might  be  a  merafull  High-Tricfl  in  tl  ings  pertaining 
 GqcI,&c.  And  againe  faith  the  Apoftle,  Uee  have  net 
 a  High-Prirjl  which  cannot  be  touched  with  the  feeling  of 
 cur infirmities,  but  was  in  all  points  tempted  like  as  rve  are2 
 yet  without Jin6  Heb.  4. 1 5.  So  th*  there  was  never  a- 
 ny  Prieft  fo  mild,  fo  gentle,  fo gracious,  fol  viug,  (o 
 tenderly  affe&ionate,  and  fo  regardfull  of  our  condi- 
 tion, as  Chrift  was.    Chrift  is  one  that  can  beare  with 
 our  weaknefle,  overcome  our  corruption,  and  give 
 fentenceofviftory  over  (in  and  Satan,  asv\e  may  fee 
 in  Ifa.  63.  9.8c  40. 11. 
 
 In  the  Law  we  read,  that  the  High-Piieft  was  to 
 beare  the  names  of  the  Children  of  Ijrael  in  his  Pero- 
 ral], or  Brcft-plate,,  upon  his  heart:  now  this  did 
 hgureand  fhaddow  out  unto  us,  the  tender  love  and 
 pitty  Chrift  bearesto  hispe<  pie,  guiding  the  blind, 
 feeding  the  hungry,  comforting  thecomfortltflc,  re 
 ftoring  fuch  as  are  out  of  jojnt :  all  is  mercy  and  love, 
 
 I i  i  i  2  and 
 
Sp  J*  ex  posit  ION  of        Chap. 
 
 and  fweetnefle,and  more  then  moth^^a^ai^thTt 
 
 comes  from  him.HenceChrift  hath  this  title  ^'/«a->- 
 Xw  M*  of  many  commifcrations ■-■  7^/».  <  TT  T- 
 followeth.  3   7      •    >•    u.     It 
 
 V  E  R  s.  14. 
 
 His  legs  are  as  P/lLtrs  of  marble,  fet  upon  fockets  of  fine  gold  • 
 ■0*r.  countenance  is  as  Lebanon,  excellent  as  the  Cedars. 
 
 IN  this  verfe  two  parts  are  commended  in  Chrift. 
 Firfty  his  legs. 
 Secondly, his.countenance. 
 His  legs  are  as  Pillars  of  marble    &c. 
 Legs,  and  1  highs,  may  both  be  here  comprehended  ; 
 Thelegsareinftrumentstogoe  withal],  and  to  beare 
 and  famine  the  body,  and  to  carry  it  from  place  to 
 place:  fo  the  legs  of  man  are  mentioned  (inPfal.  14-. 
 10.  )tofignifiemans  ftrength  and  fwiftnes.  This  de- 
 notes, that  Chrifts  wayes  are  full  of  majefty  and  pow- 
 ered therfore  (he  faith3that  his  legs  are  as  pillars  of  mar- 
 ble: that  is,  con  (taut  and  fWe3  durable  as  marble.  In 
 Rcv,_\.  he  i^  fet  out3  as  having /^/^//.r^  to  trample 
 his  enemies  in  pieces  :  but  here  in  refpeft  of  his  con- 
 ftant  truth  and  goodnefTe  towards  his  Saints,  his  legs 
 arqfaid  tobe  asPillarsofmarhle,  by  which  the  cloth  not 
 only  note  his.ftrength,  but  afo  his  comelines.  For  marl 
 ble  (f hough  there  be  fundrie  forts  thereof)  are  'coun- 
 ted fuch  ftones^  as  are  commended  for  feverall  colours 
 and  fpots  in  the  fame,  and  hath  its  name  in  the  Greeke 
 tongue^  for  a  certainekinde of  glittering  greene.  She 
 nddeth,  .  , 
 
 Set 
 
Vcrf.  14.  Solomons  Song.  613 
 
 Set  upon  fockets  of  fine  gold. 
 
 Chriftsfeet,  as  they  are  like  marble  :  fo  they  have 
 fockets  of  gold,  to  fuftaine  them  and  beare  them  up  : 
 whereby  he  walks  fafly,  and  his  foot  ftumbkth  not, 
 ■as  in  Fiv.  3.  23.  with  thefe  feet  of  juftice  hetreadeth 
 downe  his  enemies,  Pfal.  no.   1.  Alfo  with  thefe  he 
 bringeth  glad  tydings  of  peace  unto  his  people,  Naiu 
 1. 15.  Thus  Chrjftiri  his  wayes  of  truth  and  goodnes 
 towards  his  people,  is  found,  ftfong,  conftant  and  du- 
 rable :  for  fo  is  marble  amongft  (tones,  and  fine  gold  a- 
 mongft  other  mettals  :  fo  that  Chrift's  feet  being  com- 
 pared to  marble  and  gold,  fignifie,  that  they  never 
 turne back,  but areftedfaftand  fure,  he  halteth  not  in 
 his  proceedings,  neither  doth  he  tread  awry  ;  he  is 
 not  fubjeft  to  change,  but  without  fhadow  of  turning, 
 whereas  men  are  variable  and  uncertaine  in  all  their 
 projefrs  and  defignes. 
 Hence  Obferve. 
 7  hat  drifts  wayes  of  truth  and  right  eoufnejfe  towards 
 his  people  are  fir  me  atidflabk, 
 
 AH  Chrifb  paffages  and  wayes  are  conftant  and 
 firme,  even  as  Pillars  of  marble,  that  have  fockets  of 
 gold  to fuftaine  them.  He  is  Alpha  and Omega ,the  begin- 
 ning and  the  ending,  which  was,  whehis,  and  which  is  to 
 come,  Rtvel.  I.  8.  hie  is  yferda) 1  and to  day ,and the fame 
 for  ever,  Heb.  12.  8    He  is  nor  like  the  image,  which 
 Nebuchadnezzar  dreamedof,/f  hofe  head  was  gold,brcaft& 
 amies fiver,  belly  and  thighs  braffe,  l:gs  of  Iron,  and  feet 
 part  of  Iron,  and  part  of  clay,  Dan.  2.  32.   That  Image 
 itood  upon  a  weake  foundation,  thekingdomes  figu- 
 red by  that  image,  were  not  of  long  continuance, 
 but  the  Kingdpme  of  Chrift  is  everlaftinc;. 
 
 It 
 
614  An  EXPOSITION  of  Chap.  5 
 
 It  followeth. 
 
 Hk  countenance  is  as  Lebanon,  excellent  as  the  Cedars. 
 As  his  feet  werebeautifull  in  bringing  gladtydings 
 of  peace :  fo  his  countenance  ismoft  pleafont  and  de~ 
 lightfull.  By  his  countenance  is  meant  the  appearance 
 andforrre  of  his  perfon,  he  h  like,  in  ftature  and  tall- 
 nefle,  to  the  Cedars  of  Lebanon  :  for  it  is,  as  if  (he  ftiouU 
 havefayd,  lookeuponmy  beloved,  view  bis  ftature^ 
 which  is  like  the  goodly  tall  Cedars  ofLe^amon. 
 
 Lebanon  was  a  goodly  mountaine  in  the  North  part 
 of  thetand  of  Canaan ,fee  the  fame  mentioned  in  chap, 
 4.  8.  He  is  not  only  fet  out  by  this  goodly  mountain  $ 
 but  alfo  by  the  excellent  Cedars  that  grew  there. 
 Chrift  h  choice,  excellent,  as  the  Cedars,  that  is,goodIy3 
 excellent,  ficurifhing,  and  continuing  in  vigour:  as  it 
 is  faid,  the  juft  man  groweth  as  a  Cedar  in  Lebanon,  Vfah 
 92.    13.   This  notes  the  prefence    and  majefty  of 
 Chrift. 
 
 Hence  note. 
 That  the  fight  and  prefence  of  Chrift  is  fall  of  majefty 
 and  glory. 
 
 The  fight  of  Chrift  is  full  of  glory  to  the  Saints,  as 
 in  'John  \ .  1 4.  IVeefaw  his  glory,  as  the  glory  of  the  only  be- 
 gotten, full  of  grace  and  truth'.  for,  indeed  he  was  the 
 brightnejje  of  Gods  glorie,  Heb.  1.  It  was  the  glorie  of 
 Cod^  thatlhined  through  Chrift.  It  was  God  mani* 
 feft  in  the  flefh,  and  tooke  our  nature  todifcover  his 
 glorie  by  it.  Now  this  fight  and  prefence  of  Chrift,  as 
 its  glorious  to  the  Saints ;  fo  it  is  full  of  ma  j  efty  to  the 
 wicked :  when  God  was  pleafed  to  let  out  fome  of  his 
 glorie  through  Chrift,  men  we*e  not  abletobeareit^ 
 flsthofethat  came  to  apprehend  htm,  when  he  fafcL, 
 /rfw  he,  they  fell  downc  backward,  his  countenance 
 
 was 
 
Verf.  15.  Solomons^.  615 
 
 was  toodreadfullforthemto  behold  it.  So  the  PfaU 
 miftfpeaketh,  when  God  appeares,  The  mountains  fljw 
 downe^  and  the  hils  melt  at  his  prefence  5  that  is,  the  great 
 mountains  of  flefh,  and  great  ones  of  the  world,are  not 
 able  to  ftand  before  him. 
 Ic  followeth. 
 
 VERS.  15. 
 
 His  month  is  mojl  fweet  ^  yea0  he  is  altogether  lovely  :  this  is 
 my  beloved^  and  this  is  my  friend^  0  Daughters  of  jt- 
 rufakm. 
 
 His  mouth  or  h\s  palate^  is  facet  or  facet  ncjfe,  that  i?, 
 his  mouth  is  as  facet  things  :  or,  wee  may  reade  it, 
 'Iheroofeojhis  mouth  is  moji  facet ,  for  there  commeth 
 nothing  out  of  his  mouth,  but  that  which  is  fweet. 
 The  mouth  is  an  inftrument  of  nature,  whereby  the 
 voice  is  formed,^/&.  the  roo^ofthc  mouth/yen  the  voice 
 it  felf,and  the  words  uttered  therewith  ;  and  by  fweet- 
 nefle,  which  fheufeth  in  the  plurall  number,  (he  mea- 
 neth  both  the  pleafantneffe  or  his  word,  which  as  Da- 
 i;/^/faich3was]more  fweet  unto  his  taft,  then  the  honey 
 and  the  honey-comb,  rfal.  19.  ro.  and  alio  the  abun- 
 dance, and  wonderfull  plenty  thereof.    Now   the 
 Spoufe  doubleth  this  commmendation,  (he  had  faid 
 before,hib  lips  were  as  lilies  drop  ping  facet  myrrhe^hertihe 
 faith  again  of  his  mouth,  it  is  moft  fweet,  to  ihew,  that 
 this  is  the  chiefe  loving  thing  in  Chrift.  By  the  Mouth, 
 weemuft  underfrand  the  fame  as  by  his  lips,  to  wit, 
 the  fwept,  gracious,  and  heavenly  do&rines  of  Chrift, 
 the  word  of  eternall  life,  that  proceedeth  out  of  his 
 lips,  only  the  repetition  of  this  part,  {heweth  the  ex- 
 cejkpcy  thereof. 
 
 Hence 
 
6\  6  J*  EXPOSITION  of        Chap.  5 
 
 Hence  Obferve. 
 
 lhat  the  heart  and  affeBions  of Chr/Jl,  uttered  by  his 
 month  k  woft  fmet  unto  the  Saints 
 1      It  is  Chrift  himfelfe  that  faith.  Out  of  the  abun- 
 dance of  the  heart  the  mouth  fpeaketh,  and  that  which 
 commeth  out  ot  Chrifts  mouth,  is  nothing  but  the 
 opening  of  his  heart,  and  the  unbofomingof  him,felfe 
 unto  his  Saints :  it  is  God,  fpe?king  his  ownaffc&ions 
 through Chrifr unto  his  people:  this  muft  needs  be 
 fweet  and  the  fweeteft,when  many  of  Chrifts  followers 
 left  him,  heturnes  to  his  Difciples,  and  faith,  will  ye 
 alfo  forfake  me?  fttferanfwers  for  himfelf  and  the  reft. 
 Lor  d^vohithcr  full  wee  goe^  thou  haft  the  words  of ctern all 
 life/jrh.6.  6S.  as  if  he  had  faid,  Lord,  if  wee  forfake 
 thee,  we  foi  fake  our  owne  happinefle,our  owne  com- 
 fort.    The  Spoufe  having  commended  the  feverall 
 parts  of  herb  loved,  fhenow  addeth  a  generallcoov, 
 mendationofhim,  by  faying. 
 
 H:  is  altogether  lovely. 
 He  is  altogether ,or,  all  of  him  is  de fires  >  that  b,  mo(Vto 
 bedejired,  he  is  wholly  del e&ahle:,  as  if  ihefhouldfay, 
 I  will  not  ftand  to  profecute  every  parr,  but  he  is  alto- 
 gether from  top  to  toe  ("as  we  ufeto  fay)  amiable, de- 
 finable and  love'y,  he  is  all  glorious  and  excellent. 
 Hence  Obferve. 
 That  as  Chrift  is  lovely  in  all  farts  ^  fo' he is '  lovely  in  his 
 wholefelfe.  There  is  not  any  thing  in  Chrift,  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  altogther  lovely  :  as  if  the  Spoufe  fhould  fay, 
 whatfhall  I  fay  more  of  my  beloved  ?  he  is  all  over, 
 and  altogether  lovely.  Chrift  is  lovely  to  God,  to  An- 
 .  gels,  to  Saints :  he  is  lovely  as  God,  and  as  Mediator, 
 
 being 
 
Vcrf.  15.  Solomons  Song.  617 
 
 being  Prophet,  Prieft,  and  King,  in  all  offices,  and  gra- 
 ces, in  all  theoperations  of  his  Spirit :  he  is  the  bright- 
 neffeofGods  glory,  the  fhinjng  of  Gods  face,  he  muft 
 needs  then  be moft  excellent,  moft:  glorious.  There- 
 fore if  wee  doe  but  take  a  view  of  all  the  high  perfec- 
 tions, and  fupereminent  excellencies  of  Chrift  4  if  wee 
 doe  anatomife  him  in  every  particular,  and  particula- 
 rife him  in  every  excellency,  wee  (hall  find  him  to  be 
 lovely  in  all  parts,  to  be  altogether  lovely,  to  be  whol- 
 ly delegable.  Now  the  Spoufe  having  thus  defcribed 
 her  beloved,  both  in  generall  andparticluar,  (he  con- 
 cluded with  an  exclamation. 
 
 7  his  is  my  beloved,  and  this  is  my  friend ',  0  daughters 
 of  Jem/alem. 
 This  being  the  clofe  of  her  commendations  of  her 
 beloved,  I  (hall  not  ftand  on  it,  becaufe  wee  had  occa- 
 fion  tofpeakeof  the  fame  termes  before.    She  faith, 
 This  is  my  beloved,  viz.  that  I  have  defcribed  unto  you, 
 O  yee  daughters  of  Jcrufalcm,  and  this  is  my  friend:  as 
 if  (he  fhoula  fay,  he  is  fuch  a  one,  as  I  have  painted  out 
 untoyou,  in  this  excellent  {hew  and  beauty,  that  yee 
 may  eafily  know  him  in  and  among  others.  And  this 
 doubling  of  the  word?,  that  are  here  ufed,  wras  not  on- 
 ly profitable  to  exprefle  her  earned  afFedion  towards 
 him  but  alfo  to  move  them,  with  whom  (he  talked, 
 both  to  the  loving,  and  liking  of  him.  And  by  calling 
 him  her  beloved  and  friend,  (lie  meaneth,  that  as  Chrift 
 had  difcovered  his  affection  to  her  5  fo  (he  returnes 
 Joveforhis  love,  making  him  (asitwerej  her  dear- 
 ling  and  bed  beloved,  on  whom  (he  could  fet  her 
 heart,  and  beflow  all  her  affections,  and  her  whole 
 felfe  upon.  Now  in  the  Spoufes  thus  ending  fo  em- 
 phatically, with  fuch  an  exclamation,? his  is  my  beloved 
 Y  Kkkk  &c. 
 
•6i8  An  EX  T  0  S  IT  1  0  N   of         Chap.5 
 
 &c.  (he  giveth  us  to  underftand3  that  not  being  able 
 by  any  figures,  phiafes,  metaphors,  (imilitudes,  words 
 orfpeech  to  defcribe  him  to  the  full,  (he  would  in  a 
 word,  as  it  \vere,fhut  upall,  that  he  himfdfe  within 
 and  without,  both  generally,  and  every  part  of  him, 
 was  altogether  amiable,  and  exceeding  worthy  to  be 
 affefted,  boch  of  her  felfe,  and  alfo  of  all  thofe,  that 
 either  (hould  heare  of  him,  or  fee  him.  The  Spoufe 
 havingfuchaloveras  this,  whom  (he  hath  dtfcribed, 
 hath  (lie  not  good  caufe  to  feeke  after  him,  yea3  to  be 
 fick  of  love  for  him?  'ihis  is  my  beloved^&c. 
 Hence  Obferve. 
 
 lhat  the  Spoufe  is  exceeding  Urge  in  for  affections^  in 
 fett  in g  forth  the  high  praifes  of  her  beloved. 
 
 The  Spoufe  being  entred  in  a  commendation, 
 knows  not  how  to  make  an  end  :  (he  begins  in  gene- 
 ral!, and  from  thence  defcends  downe  to  particular 
 parts,  and  thinking  not  that  enough,  (he  alfo  conclu- 
 deth  with  a  generall  commendation,  and  at  laftfhuts 
 up  all  with  a  repetition  of  all  againe,  faying,  lhu  is  my 
 beloved,  and  this  is  my  friend,  0  daughters  of  Jerufakm. 
 The  Spoufeis  now  fettingforth  the  excellencies  of  her 
 beloved,and  her  tongue  is  as  the  pen  of  a  ready  writer, 
 her  heart  and  affe&ionsare  enlarged,  (he  is  now  dila- 
 ting upon  a  copious  Theam,  and  therefore  (he  cannot 
 tell  whereto  breake  off,  or  make  an  end.  The  Spoufe 
 is*willingfto  fhew3  that  there  was  fome  caufe  of  her  fee- 
 king  and  fearching  after  her  beloved,and  why?  (he  was 
 fick  of  love:,  it  was  for  one  that  was  moft  worthy,  moft 
 excellent.  7  his  is  my  beloved,  and  this  is  my  friend,  &c. 
 
 But  when  wee  fhall  fee  the  fuccefle  of  this  excellent 
 commendations  of  the  Spoufe,  concerning  Chrift,  it 
 wilUppeare  it  snot  all  in  vaine :  forD  hereby  (he  doth 
 
 abundantly 
 
Verd6.  Solomons  Song.  6\cy 
 
 abundantly  draw  out  the  affeftions  of  the  daughters 
 of  Jerufalem,  and  therefore  to  whet  their  affeftions 
 the  more,  (hefhews  what  an  excellent  perfon  Chrift 
 was  in  his  Government,  counfells,  purity^  fweetneffe, 
 inward  affe&ions,  inallhiswayes,  a&ions,andadmi- 
 niftrations,  he  was  holy,  juft,  and  righteous,  &c  Ih/s 
 i  r  my  beloved,  and  this  is  my  friend,  0  Daughters  ofjerufa- 
 lem.  The  fucceffe  of  this  excellent  difcourfe,  follow- 
 eth  in  the  next  Verfe. 
 
 VERS.  16. 
 
 Whither  is  thy  beloved  gone,  0  then  fairefe  among  women  $ 
 Whither  is  thy  beloved  turned  afide?  that  tee  may  feekp 
 him  with  thee. 
 
 THefe  Daughters  hearing  of  fuch  a  high  com- 
 mendation of  Chrift  from  the  Spoufe  of  her  be- 
 loved,hearing  of  his  riches  and  glory,  of  his  beauty,  & 
 excellency,they  are  enflamed  with  defire  tofeekChrift 
 alfo,  and  this  is  theeffeft  which  her  fpeechin  com- 
 mendations of  Chrift  wrought. 
 
 The  firft  queftion  propounded  by  the  Daughters 
 ofjerufalem,  was  before,  when  they  demanded.  What 
 is  thy  beloved?  &c.  whereupon  the  Spoufe  defcribes 
 him  to  be  very  excellent,  clofing  up  her  difcourfe 
 with  this  exclamation,  shis  is  my  beloved,  and  this  is 
 my  friend,  See. 
 
 "Nowhere  isafecond  queftion  put  by  the  Daugh- 
 ters of Jerufalem,  faying.  Whither  is  thy  beloved  gone? 
 At  firft  they  were  ignorant  what  Chrift  is,  and  here 
 they  enquire  where  Chrift  is.*  and  truely,  if  people  did 
 know  the  worth  and  excellency  of  Chrift,  they  could 
 not  fit  downe  in  quiet  without  him,  b*t  would  fay, 
 Whitler  is  he  gone,  where  might  we  feek  him?  where 
 might  we  find  him  ?  K  k  k  k  2  Hence 
 
fop  An  EXPOSITION  of         Chap.  5 
 
 Hence  Obferve, 
 7 hat  it  is  the  knowledge  of  Chritt 'makes  men  feeke  and 
 fearch  after  him.  See  hereafter  tbe  Spoufe  had  painted 
 out  her  beloved  to  the  Daughters  of  Jewfetkm^  and 
 haddefcribed  his  complexion,  members,  fpeech,  and' 
 other  excellent  vermes,  qvialitieSj  and  graces  in  him., 
 that  if  they  had  bu;  either  feene  him,  or  heard  him 
 fpeake,  they  might  have  knowne  him  :  the  efFeft 
 whereof  is  here  fcene  in  their  hearts,  namely,  it  fo  en- 
 flamed  them  with  an  eameftlove  towards  him,  that 
 prefently  they  will  be  companions  with  her  in  feeking 
 of  bin.     Now  then,  what  a  worthy  thing  is  it,  to  o-, 
 pen  the  riches,  andfpread  the  glory  of  Chrift  before 
 men,  for  hereby  they  may  draw  men  to  know,  and  to 
 fetke  Chrift. 
 
 Here  the  Minifters  of  the  Gofpell  may  leame  what 
 their  chiefe  duty  is,and  what  is  their  work,but  chiefly  - 
 to  draw  men  to  love  and  feek  after  Chrift.  O  then! 
 difplay  all  the  riches  and  treafures  of  Chrifts  grace, 
 and  that  fplendent,  fhining  glory  of  his,  that  men 
 may  be  allured  and  drawn e  to  Chrift.  Who  wilt 
 feek  after  that  which  he  knows  not  off?  and  who  will 
 net  feek  after  a  precious  Jewell?  Then  tell  where, 
 this  Jewell,  this  Pearle,  this  treaforejs,  that  fo  men 
 may  feekeand  fearch,  and  become  Merchants  fur  to 
 adventure  all  for  Jeftu  Chrirft. 
 
 \\  hither  is  thy  beloved  gone?  &c. 
 The  Daughters  doe  not  now  enquire  what  heis^ 
 for  by  that  glorious  dercription  wJiich  the  Spoufe 
 made  untoher,  of  her  beloved,  hath  given  her  to  un- 
 derftand  what  he  is.  We  fee  thefe  Daughters  are 
 better  inftru&ed  now,  they  know  what  Chrift  i«,  and 
 therefore  defire  to  know where  he  is,  that  they  maybe 
 
 joyned 
 
Verf.i6.  Solomons^.  621 
 
 joynedtohim,  and  enjoy  his  prefence  and  communi- 
 on :  now  from  this  further  degree  of  defires  in  the 
 Daughters,  Obferve 
 
 lhat  where  there  are  the  leaf}  deft  res  after  chrijl  in  the 
 foule  thofe  ftnall  def/res  are  increafed  by  Chrijl.  Here 
 we  fee  there  was  a  growth  of  delire  in  the  Daughters 
 oijerufalem,  they  have  ceafedto  afke  what  Chrift  is, 
 and  enquire  where  Chrift  is,,  where  they  may  finde 
 him,  wherethey  may  injoy  his  prefence, .  Chrift  will 
 cherifh  the  leaft  defires  or  breathings  in  the  foul  after 
 him.  He  will  not  break?  the  brmfed  Keed  (though  ne- 
 ver fo  weake  )  neither  will  he  quench  the  f mo  akin  g  flax, 
 (but  will  rather  encreafe  it  into  a  flame)  untill  he 
 hath  brought  judgement  unto  viffory.  That  is,  untill  the 
 blindnefle  and  enmity  oi  the  carnall  mind  be  wholly 
 brought  under. 
 
 There  is  nothing  leflethen  grace  at  thefirft  :  the 
 Kingdome  of  Heaven  is  compared  to  a  graine  of  Mu- 
 ftard-feed,  that  is,  as  well  the  work  of  grace  in  the 
 foul,  as  the  word  of  grace  in  the  Gofpell,is  fmalland 
 contemptible.  Here  thofe  breathings  and  defires  in 
 the  Daughters  after  Chrift  at  the  firft,  were  like  a 
 graine  ot  Muftard-feed,  when  they  enquire,  what  is 
 thy  beloved?  But  now  thefe  fparks  are  turned  into 
 flames,  when  fhe  faith,  Whither  is  thy  belovedgone? 
 
 Againe,  !i  hither  is  thy  belovedgone5Qthoufa:refta+ 
 mong women?  From  this appellationyObferve, 
 
 "lhat  if  we  would  be  injiruments  of  good  to.  others,  we 
 fhouldfhew  forth  our fdves  to  be  holy  and  gracious.  O  thou 
 fairejl  amongveomen  ?  The  Daughters  had  a  good  con- 
 ceit of the  3  poufc,  and  thought  her  to  be  gracious  and 
 holy,  and  therefore  her  fpeech  took  the  more  with 
 
 The. 
 
(W  __ — ^ — - — — ~ 
 
 622  An  EXP  0  SIT  10  N  of  Chap.  5 
 
 The  Daughters  double  the  qu  ftion^  Whither  is  thy- 
 beloved  gone?  U  hither  is  thy  belovea  turned  ajide?  'A&> 
 the  Spoufe  before  doubled  her  deferiptioB^  Xjfcfa  is  my 
 beloved f,  and  this  is  my  friend. 
 Hence  Obfcrve, 
 lhatthofe  that  ki  die  other s,  mu(ibt  enflamtd  in  their 
 owne  hearts.     Thofe  that  fpeak  with  experience  and 
 confidence,  doe  often   make  impreffions  upon  the 
 hearers.    The  Apoftle  John,  in  the  beginning  o£  hi* 
 £piftle,to  perfwade  others  to  imbrace  his  do&rine,he 
 affirmeth,  That  which  was  from  the  beginning,  which  we 
 have  heard,  which  we  have  feene  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  affe&ionSj  many  times  reacheth  the 
 affe&ions. 
 
 The  Apoftle  Peter  faith.  We  followed  not  deceiveable 
 fable /,  when  we  preached  unto  you  the  power  and  com ming 
 of  our  Lord  Jefus  Chrifi,  but  with  our  eyes  we  jaw  hk  maje- 
 tfy^i  Pet.  1. 16.  O beloved  !  It  is  an  excellent  thing 
 to  fpeake  of  the  excellency  of  Chrift,  from  knowledge 
 and  experience,  and  this  many  Chriftians  can  doe : 
 but  the  watchmen  before-mentioned  (Chap.  3.3.  & 
 5.  7O  had  no  fuch  knowledge  or  experience^  but  in 
 them  the  faying  was  fulfilled,  The  Paftors  are  become 
 bruit  j [h,and  have  not  fought  the  Lord,  they  (hall  not  profper, 
 Jer.  10.  21. 
 
 Loftly,in  that  fhe  faith,  Whither  is  thy  beloved  turned 
 afide,  that  we  may  feeke  him  with  thee  f  Towit,  with 
 thee  his  Spoufe. 
 
 Hence  Obferve, 
 'I  hat  the  right  way  to  feeke  dhrifl^  and  theonely  way  to 
 z.  find 
 
Vcrf.  17.  Solomons^.  623 
 
 find  htwjs  tofrcks  him  with  his  Saints.  Here  the  Daugh « 
 ters  enquire  for  Ch  rift  of  the  Spoufe,  and  tofeekhim 
 with  her,  for  fo  it  is  (aid,  That  we  may  feekg  him  with 
 thee.     Wedoe  not  know  how  God  hath  appointed 
 tis,  though  weakeinftruir£nts,yet  as  profitable  means 
 to  further  one  another  in  the  knowledge  of  Chrift. 
 When  the  twoDifciples  wentto£w*#r,  they  talking 
 together  of  Chrift,  it  came  to  pafTe,  that  as  they  com- 
 muned together,  Jefus  himfelje  drewnigh9  and  went  with 
 rhem^Lukei^.  13.     Though  their  eyes  were  holden 
 for  a  time  that  they  could  not  know  him,  yet  after 
 further  communication  he  lodged  with  them  5  and 
 fitting  at  the  Table,  at  length  caufed  theireyes  tobe 
 open, and  hemanifefted  himfe'fe  unto  them  :  And  fo 
 it  is  in  this  place,  on  a  fuddaine  it  is  revealed  to  the 
 Spoufe,  where  he  is  whom  fhe  feeketh.     Thus  much 
 for  the  queftion  propounded  by  the  Daughters  of  jfc- 
 ntfaletn:  Now  the  refolution  of  the  Spoufe  followeth 
 in  thenext  words. 
 
 V  E  r\Ts.  17. 
 My  beloved  is  gone  downe  into  his  Garden^  to  the  bedoffpi- 
 ces^  to  feed  in  the  Gardens^  and  to  gather  LiUies. 
 
 T He  queftion  in  the  former  verfe,  was  not  (light- 
 ly propounded  by  the  Daughters,  neither  was 
 itabaredefire  of  fatisfa&ion,  but  from  ftrong  afFe&i- 
 onsof  feeking  Chrift.  So  the  Spoufe  here  doth  not 
 returneany  flight  anfwer,  (he  is  not  wanting,  but  di- 
 rectly anfwers  to  the  queftion  :  for  there  is  no  envy  in 
 fpirituall things,  becaufeall  mavfrure  alike:  there- 
 fore  (hegivetha  punftuall  anfwer,  faying. 
 
 My 
 
624  **  EXPOSITION  of        Chap. 
 
 My  beloved  k  gone  into  his  Garden,  to  the  bed  of 
 Spices,  tec. 
 In  the  anfwer  of  the  Spoufe  obferve  two  things. 
 Firft  a  declaration  whither  Chrift  is  gone,  where 
 he  is  to  be  fought  and  found.  My  beloved  is  gone  into 
 his  Garden,  to  the  bed  of  [pees. 
 
 Secondly,  the  end  of  his  going  downe  is  alfo  decla- 
 red, aad  that  is3  To  feed  in  the  Gardens,  and  to  gather 
 Ltllies. 
 
 My  beloved  is  gone  downe  into  his  Garden^  &C. 
 
 The  Garden  of  Chrift  is  his  Church,  as  in  Chap.  4. 
 16.  &  5.  1.  The  Catholique  Church  is  his  Garden, 
 and  the  particular  Churches  are  his  Gardens  and  beds 
 of  fpices,  where  companies  of  believers  grow,in  whofe 
 hearts  are  fowne  the  precious  feed  of  thefpirit,  which 
 the  Apoftlejfafo/  calls,  IhefeedofGod:  So  the  Saints 
 become  as  a  bed  of  fpices  in  the  Garden,  comely,  and 
 fweet  fmelling,  in  whom  Chriftsfoul  delights,  as  in 
 fweet  fpices.  Now  the  Spoufe tomes  to  know  that 
 Chrift  is  in  her,  he  was  there  prefent  allthetimeof 
 her  feeking,  but  (he  perceived  him  not,  but  now  he 
 was  manifeft  to  her.       HenceObferve, 
 
 That  Chrift  is  never  ahfent  from  his  Saints*  though  they 
 cannot fometwies  'difcerne  his  pre  fence.  Chrift  was  with 
 his  Spoufe  when  me  fainted  for  want  of  his  prefence, 
 when  (he  was  fickof  love,  and  when  {he  made  fuch 
 a  diligent  fearch  and  enquiry  after  him,  but  (he  difcer- 
 nedhim  not  all  that  while,  but  now  he  manifefteth 
 Mmfelfe  unto  her,  fothat  now  (he  hatha  plainedif- 
 covery  ofihim,  when*  (he  faith,  My  beloved  is  gon 
 into  his  Garden,  to  the  bed  of  fpices,  &c.  Chrift  is  neee 
 his  Spoufe,  as  well  when  (he  hath  not,  as  when  fhr 
 
 hate 
 
Verf  17.  Solomons  Song.  625 
 
 hath  the  manifeitation  of  his  pretence.  God  was  ne- 
 ver neererChrifr,upholding  him  by  his  divine  power, 
 then  when  he  cried  our,  Afy  God^  my  God^  why  haft  thou 
 forfdkenmet  SotheLordis  neare,  yca,in  the  micidePc 
 of  hi?  people5affi(Hng3  ftrengthning,  and  iupporting 
 them,  when  they  have  little  or  no  fighc,or  apprehen- 
 fion  ofhis  prefence.       Secondly  Obferve. 
 
 7  hat  C  brfft  doth  not  long  together  hide  his  divine  pre- 
 fence from  h.sspcufe.     It  is  true,  he  may  veile  himfelfe 
 for  a  while,  and  withdraw  his  light  and  comfort  from 
 the  foul;,  though  he  take  not  away  his  lov^  yet  he 
 may  fufpend  the  a&s  of  it :  he  may  feem  to  frowne, 
 and  to  hide,  andccclipfe  himfelfe,  that  the  foul  for  a 
 while  loofeth  fence,  and  feels  net  its  owne  happi- 
 neffe.     Now  when  it  is  thus  with  a  believer,  Chrift  is 
 gone,  the  comfort  and  affurance  of  his  love  is  gone, 
 joyn  and  love,  and  delight,  and  all  is  gone.     O  how 
 difconfolateandfadis  the  foul  then:  this  is  very  irk* 
 fome  to  the  foul  that  is  in  deared  to  Chrift,  and  defires 
 his  communion:  yet  notwithftanding  thefe  things 
 arebutfhort,  Chrift  will  not  be  long  abfent  from  his 
 Saints,  his  great  delight  and  affe&ion  towards  them 
 will  conftrainehim  tomanifeft  himfelfe.     Jofeph  con- 
 cealed himfelfe  for  a  while,  but  he  was  much  ftreight- 
 ned  in  his  fpirit,  umill  he  had  made  himfelfe  knowne 
 unto  his  brethren  :  So  it  is  with  Chrifr,  he  may  keep 
 at  atadifrancefrom  his  people  for  a  while,  but  it  will 
 not  be  long  before  he  returne  againe,  and  manifeft 
 himfelfe  unto  hr*Spoufe.     Now  followeth  the  end  of 
 Chrifts  going  downte  into  his  Garden.  Viz. 
 
 Tojeed/n  the  Gar 'den s^to gather  Lillies. 
 
 Firft,  Chrifrs  end  in  going  downe  into  his  Garden 
 
 Llll  is 
 
626  jin  EXPOSITION   of        Chap.5 
 
 is  to  feed  there,  that  is,  to  aflbciate  himfelfe,  and  com  - 
 municate  with  his  people  in  the  graces  of  his  owne 
 fpirit,  eating  his  owne  pleafant  fruits,  as  in  Chap.  4.. 
 1 6.  And  alfo  to  Feaft  and  refrefli  his  people  with  di- 
 vine things^  giving  them  of  the  heavenly  Manna  to 
 eat,  and  otthe  River  oflife  to  drinker  he  doth  impart 
 unto  his  Saints  the  graces  of  his  fpirit:  he  doth  re- 
 fresh his  Gardens,  Viz.  AH  his  particular  Churches, 
 with  all  variety  of  Heavenly  dainties. 
 Hence  Obferve, 
 lhat  Chrifi  doth  ajjociate himfelfe  with  his  people,  abun- 
 dantly fatrtfying  their  fouls  with  his  fweetnefje.     He  feeds 
 in  the  Gardens,  by  communicating  of  himfelfe  and  his 
 glory  unto  his  Saints.    You  may  remember  in  Chap. 
 5.1.  Chi ift  declares  that  he  had  eaten  his  honey  with 
 his  honey- comb  5  and  here  hefeedeth  in  the  Gardens. 
 The  Prophet  faith,  Hefljall  feed  hisfockfike  a  shepheard9 
 he  ft)  all  gather  the  Lambs  with  his  armes,  and  carry  them  in 
 his  bofome,  and  pall  gently  lead  thofe  that  are  with  young, 
 Ifa.  40.  1 1.  So  that  Chrift  doth  plentifully,  and  fweet- 
 ly,  and  that  with  the  greateft  care  that  poftible  can  be, 
 feed  and  refrefhhis  people.  Another  place  paralell 
 to  this,  is  in  Ezek.  34.  14.  /  will  feed  them  in  good pa- 
 flures  upon  the  high  Mount aines  of  ifrael,  there  floall  their 
 fold  be,  t here  Ji hall  they  lye  in  a  good  field,  m  a  fat  pajiure,  I 
 will  feed  my  flocke,  andcaufe  them  to  lye  downe,  faith  the 
 lord  God.    I  willfeeke  that  which  was  loji,  and  bring  back, 
 that  which  was  driven  away  5  I  will  bind  up  that  which  was* 
 broken,  andjirengthen  that  which  is  ficke,  and  defiroy  the 
 fdt  and  thejlrong,  and  feed  them  with  judgement.     Here 
 is  (tore  of  all  fuppty,  yea,  fuitable  fupply  for  every 
 want  -.  a  fit  falve  for  every  foare.    Thus  we  fee  Chrift 
 doth  fee#in  his  Gardens,  he  dot kcom municate  him- 
 felfe,. 
 
Vert  17.  Solomons^.  627 
 
 felfe,  his  fpirit,  and  makes  a  comfortable  fupply  to  all 
 cur  wants. 
 
 SecondlyXhrifts  end  in  going  into  his  Garden  is  to 
 gather  Lillres.'that  is,to  accept  the  fweet- fmelling  fruits 
 of  his  owne  graces,growing  in  his  Churches:  or,to  ga- 
 ther his  people  to  himfelte,  which  are  as  Lillies  among 
 thorns.  Chriftians  are  compared  to  Li'dics^  for  their 
 purity  and  whittnefie,  being  cleane  through  the 
 word,  as  the  Apoftle  faith  ^  that  is,  through  Chrift 
 who  is  the  word.  TheLillie.,  as  it  is  white  and  glo- 
 rious, fo  it  is  a  very  tall,  goodly  plant,  therefore  the 
 Spouftis  compared  to  it :  Other  men  are  compared 
 to  thornes becaufe  they  arenoxious  and  faurtfull,they 
 are  good  for  nothing  but  to  cumber  the  ground,  and 
 to  be  offenfive,  and  to  be  burned.  So  the  wicked  are 
 compared  tofuch,  becaufe  they  are  hurtfull  and  of- 
 fenfive, but  the  Saints  are  compared  to  Lillies,  for 
 beauty  and  fairnefie.     Hence  Obferve. 
 
 7 hat  the  Saints  are  beautiful/  perfons.  Here  they  are 
 compared  to  the  glorious  andbeautifull  Lillie.  God 
 cloatheth  Lillies  of  the  field  with  excellent  beauty, 
 their  glory  is  brought  into  competition  with  Solo- 
 mons^ whofe  glory  came  far  fhort  of  the  Lillies  white- 
 nefle  and  beauty }  and  if  God  take  care  for  Lillies 
 will  he  not  take  care  for  yru5  0  yee  of  little  fa\th?  Mat. 
 6.29.  Doth  God  care  for  Lillies,  that  are  to  day,  and 
 to  morrow  are  caft  into  the  Oven,  and  (hall  he  not 
 care  for  thefe  living  holy  Lillies?  Yes,  undoubtedly 
 he  will.  Chrrfts  argument  is  undeniable  %  he  that 
 putsfuch  a  beauty  upon  the  poor«  plants,  thatflou- 
 rifhto  day  in  the  morning,  and  wither  before  night, 
 he  that  putsfuch  beauty  upon  the  grafleofthe  field, 
 will  he  not  put  more  excellency  upon  his  Saints? 
 
 Lllla  With- 
 
628  An  EXPOSITION  of         Chap.  5 
 
 Without  queftion  he  will.  The  Saints  areasfaire, 
 and  much  fairer  in  Gods  eye,  then  all  the  Lillies  of  the 
 field.  The  Church  is  faid  to  be  cloathed  with  the  Sun^ 
 in  Revel,  ia.i,  That  is,  (he  was  cloathed  with  God, 
 and  with  Chrift5  with  the  Spirit^  with  the  white  robes 
 of  his  righteoufnefTe,  and  therefore  fhemuft  needs  be 
 glorious,  And  the  Armies  in  Heaven,  which  are  the 
 Saints  that  follow  Chrift,  are  faid  to  be  C  loathed  in  fine 
 linnen^  white  andckane^  Rev.  19.  14.  The  Saints  are  a 
 chofen  people,  tobtholy^  and  without  blame  before  him 
 in  love^  Ephef.  1 . 4  God  looks  upon  the  Saints  with- 
 out blame,  not  as  concerning  the  flefh,  and  the  carnall 
 mind,  which  is  enmity  againftGod,  but  according  to 
 the  Spirit,  and  the  new  man,  which  is  created  of  God, 
 after  his  owne  image.  And  thus  Chrift  is  faid,  lo 
 waQ)  andchanfe  hh  Churchy  by  the  wafiing  of  water ,  and 
 then'ord0  that  he  might  prefent  it  to  himfelfe  a  glorious, 
 Churvh,  not  having  fpot  or  wrinkly  or  any  fuch  thing  3  but 
 thatitjhculdbeholy  and  without  blemi /&,  Ephef.  5.  26,  27. 
 This  ^  the  pure,  holy,  and  glorious  condicionot  the 
 Spoufe.  The  Saints  are  Lillies,  being  cloathed  with 
 the  white  Garments  of  Chrifts  righteoufnefTe,  not  ha- 
 ving any  naturall  or  flefhly  glory  of  their  owne :  The 
 whitenefie  and  purity  of  the  Saints  is  borrowed^  as- 
 theMoone  borrows  all  her  light  from  the  SunneD  fo 
 the  Saints  derive  their  glory  and  excellency  from 
 
 Chrift. 
 
 Laftly,  in  that  (he  faith,  the  end  of  Chrifts  going 
 into  his  Garden  is,  to  gather  Lillies.  Hence  Obferve, 
 7  hat  Chrifi  doth  gracioufly  accept  of  the  fruits  of  his  owne 
 Spirit.  Chrift  planteth  a  Vineyard,  and  delighteth 
 to  eat  the  fruit  thereof  5  andfo  in  Chap.  4. 16.  Let 
 ■my  beloved  come  iny  and  eat  his  pie  of  ant  fruits.     That  hy 
 
 lei:. 
 
yerf.i8.  Solomons^.  629 
 
 let  him  accept  of,  and  partake  of  all  the  fruits  of  his. 
 owne  fpirit,  fruits  of  union  and  fruits  of  communion 
 when  Chrifr  becomes  as  a  dew  upon  ifrael  3  ifrael  be- 
 comes his  plea  fant  plant,  and  is  found  to  be  fruitfull  in 
 returns  toChriftagaine  .*  nowChrift  will  accept  of 
 all  thofe  ret-urnes  of  his  owne  fpiric^  from  his  owne 
 people,  he  comes  into  hi*  garden  to  gather  Lilies,  to 
 accept  of  the  returnesof  his  ownefpirit. 
 
 TheSpoufe  havingthus  refolved  the  daughters  of 
 Jerujalem^  (he  begins  to feele  fome  comfort  and  refre- 
 ihingfrom  Chrifr,  who  had  before  eftranged  himfelfe 
 from  her,  and  therefore  {lie  now  concludeth  with  a 
 kinde  ot  triumphant  acclamation  upon  all  the  former 
 paflages,  both  of  her  ill  dealing  with  Chnfr,  and 
 Chrifts  withdrawing  from  her  :  notwithstanding  all 
 former  paflage?3  fhe  doth  as  it  were  glorie  in  her  union 
 and  communion  with  Chrifr2as  followeth  in  the  next 
 
 verfe,  wherefhe  faith. 
 
 i , 
 
 ver  s;  18 
 
 lam  my  beloveds^  and  my  beloved  is  mine^  he  feedcth  a- 
 mong  the  Lilies. 
 
 T  His  is  the  conclufion  of  the  whole  Chapter,  and  of 
 all  the  fpeech  that  the  Spoufe  hath    with   the  " 
 daughters  of  JemfalemL  wherein  fhe  openly  profefieth 
 that  whatfoever  may  be  done  againd: her,  that  heraf- 
 fe&ions  are  frill  the  fame  towards  Chrifr,  andisalfo 
 perfwaded  of  hi>  good  will  towards  her  :  lam  my  belo- 
 vedsoandmy  belov:dis  mine.  The  Spoufe  boafteth  and 
 glorieth  in  the  renewed  peace  made  betweene  Chrilt 
 and  her,  and  their  mutual!  union  and  communion  by 
 the  Spirit,  notwithftanding  her  former  infirmities 
 and  -mTW -      w^  l  *A  the  fame  words  before  in 
 
 Chapo 
 
;o  An   E  X  V  0  S  I  T  I  0  N  of  Chap.  5 
 
 Chap.  3.16.  only  here  they  differ  in  reipeft  oU he  or- 
 der ot  them  :  That  firir  there,  is  Uft  here ;  Heie  b  the 
 erdcrofthe  words  the  Spouie  faith,  [jw  J,. 
 
 and  afterwards,  my  beloved  is  mine  :  but  however  in  or- 
 der of  the  word  $,  the  Church  faith,  I  am  mj  M 
 firft^  yet  in  order  of  nature,  Chriftis  ours  firfr,  though 
 not  in  order  of  difcoverie.  The  caufe  js  knowne  by 
 theeffeft,  though  the  caufe  be  firit  in  being,  ja 
 effect  is  fometime5  firft  in  difcoverie;  fo  it  is  Ki 
 Chrifts  love  and  goodneffe  is  the  caufe  of  ours .-  yrt 
 many  times  we  fee  our  owne  before  wee  fee  his.  1  dm 
 mybd&veds^andmy  beloved  is  mine.  In  thefe  words  vou 
 feeamutuallintereft  and  an  owning  between  Criri it 
 and  his  Spoufe,  as  if  the  Spoufe  had  faid3  as  he  will 
 not  have  another,  but  will  content  and  delight  him- 
 felfe  wholly  with  me.  /;  ho  fecd+th  among  the  Lilies^ 
 that  is,who  liveth  mod  pleafantly  and  fweetly,  as  they 
 that  eate  their  meate  among  Lilies,  and  other  flowers, 
 cannot  but  live  in  pleafure^  but  I  (hall  not  enlarge 
 on  this,  having  fpoken  largely  of  it  in  chap.  2. 16.  So 
 endeth  the  fifth  chapter. 
 
 GANT. 
 
Vcrf.  1.  631 
 
 CANTICLES. 
 
 C  HAP.   VI. 
 
 VERS.    i,a,  3,  4,  5. 
 
 ibou  art  beautifully  0  my  love,  asTirzah,  comely  as  Jerufa- 
 
 lem,  terrible  as  an  Army  with  banners. 
 Turne  away  thine  eyes  from  me,  for  they  have  overcome 
 
 mt :  thy  haire  is  as  a  flocks  of  Goats,  that  appcare  from 
 
 Cilead. 
 ihy  teeth  are  as  aflocl^of/l)eep,which  go  up  from  the  wafting, 
 
 whereof  every  one  beareth  twins, and  there  is  not  one  barren 
 
 among  them. 
 As  apiece  of  a  pomegranate  are  thy  Temples  within  thy  locks > 
 1  here  are  thrcefcore  gueenesb  and  four  ef core  Concubines  and 
 
 Virgins  without  number.  &c. 
 
 S  in~the  former  Chapter,  and  efpecially  to- 
 wards the  end  thereof,  the  Spoufe  had  very 
 highly  commended  Chrift  her  head,  and  that 
 not  only  to  ftirreup  others  to  love,  andim- 
 brace  him  that  was  fo  excellent,  but  alfo  to  raife  up 
 and  ipcreafe  the  fervencie  of  her  affe&ion  towards 
 him  :  fo  in  this  Chapter,  Chrift  again  on  the  other  fide 
 dothlikewtfe  exceedingly  praife  her,  not  only  there- 
 by to  expreffe  his  great  affeftion  towards  her,  and  to 
 let  her  know,  that  no  love  or  commendation  beftow- 
 ed/upon  himjk  loftD  but  when  that  fhall  be' requi- 
 ted 
 
6^2  An  EXPOSITION  of         Chap.  6 
 
 ted  to  the  full :  but  alto  to  draw  on  others  in  a  graci- 
 ous affe&ion  to  joyne  themfelves  unto  her,  whom 
 both  he  fo  tenderly  loveth,  and  highly  magnifieth. 
 Now  Chrift  haying  praifed  the  Spoufe  greatly  in  the 
 fourth  Chapter,  it  may  be  demanded,  why  he  doth  a- 
 game,  and  that  in  the  fame  manner,  give  fuch  a  hig'i 
 and  lingular  commendation  unto  her,  and  to  teftifie 
 to  her  fo  much  of  his  love  and  hearty  affe&ion.  This 
 indeed  may  be  demanded,  lead:  wee  might  imagine 
 that  here  is  a  tedious  and  a  needlefle  repetition.  The 
 truth  is,  that  this  comendation  is  not  fuperfluous,  but 
 commeth  very  fitly  for  the  comfort  of  the  Spoufe  :  for 
 ^  you  have  feene  in  the  beginning  of  the  former  Chap- 
 iter how  unkindly  (he  dealt  with  Chrift,  how  he  with- 
 dre'whimfelfe,as  one  difpleafed,  fo  that  fhe  fell  into 
 great  a ffiiction,being  tolled  to  and  fro.with  doubtings, 
 leaft  Chrift  for  her  unkinde  dealing,(hould  utterly  de- 
 part from  her,  Ihebewaileth  her  offence,  and  feeketh 
 after  her  beloved  with  muchforrow  and  trouble :  and 
 now  leaft  it  might  feeme,  that  by  her  offence,  or  by 
 her  affliction  (lie  had  loft  that  former  beautie  and  com- 
 mendation, yea,  leaft  there  might  feeme  to  remaine 
 fome  blot,  or  that  her  former  liking  was  diminilhed, 
 he  doth  give  her  the  fame,  or  rather  greater  commen- 
 dations then  before,  and  this  is  the  reafon,  why  Chrift 
 doth  renew  the  commendations  of  his  Spoufe,  becaufe 
 intheformer  Chapter  the  Spoufe  was  full  of  mour- 
 ning, griefe  and  (ickneffe,  for  her  negligence  and 
 carekfnefle towards  her  beloved,  now  hecomforteth 
 andaflurethher,  that  notwithftanding  the  f.ime,  fhe  is 
 and  (hall  be  as  dqfi  e  unto  him,  as  ever  fhe  was  before  • 
 which  thing  alfo  that  P^ee  might  be  the  better  per- 
 fwadcdofj  he  doth  give  fur  a  large  and  unfeigned 
 ccymheudation.  In 
 
Verf.  i.  Solomons  Song.  693 
 
 Inthi*  Chapter ^Obferve  three  parts. 
 
 Firft,  ChriftafTureth  his  Spoufeofhis  love,  which 
 he  doth  by  defcribing  of  her  beautie. 
 
 Firft,  In  generall,  in  verfe  1.  the  Spoufe  is  like- 
 ned to  be. 
 
 1.  As  7 trzah. 
 
 2.  Asjenifalcfft. 
 
 3.  As  an  army  with  banners/ 
 Secondly,  The  Spoufe  is  fet  forth  in  particular,  by 
 
 the  parts  and  members  of  her  body,  verfe  2,  3,.  4. 
 
 1.  Her  Eyes. 
 
 2.  Her  Ha/re. 
 
 3.  Her  Teeth. 
 
 4.  Rev  Temples. 
 
 Thefecond  part  of  this  Chapter  is3  that  Chrift  doth 
 deare,  by  way  of  preoccupation  and  doubt,  which 
 the  Spouie  might  cbjeft,  out  of  her  owne  weaknefle: 
 that  there  be  many  aflembliesin  which  religion  is  pro- 
 fefled,  which  by  their  outward  peace  and  profperitie, 
 wheh  they  enjoy,  doefeeme  to  be  more  in  Chriffo  fa* 
 vour  thtn(heis,and  tobemore  beautifull  in  hiseyes 
 then  (he,  for  they  are  defcribed  to  be. 
 
 1.  k%  guccnes^  60. 
 
 2.  As  Concubmes^o. 
 
 3.  As  Virgincs  without  number^  Verfe  5.  To  which 
 1  he  anfwers,  that  the  Church  is  more  excellent. 
 
 Firft,  To  Chriftfheis, 
 
 1.  As  2l  Dove. 
 
 2.  Vndefiled. 
 2.  An  only  one. 
 
 Secondly,  to  others,  (he  wa9. 
 
 j.  Blejjcd  by  the  daughters. 
 
 2.  Praifed  by  the  Queens  and    Concubines^ 
 
 verfe  6.  M  m  m  in  In 
 
6  34-'  Jn  EXPOSITION   of        Chap.6 
 
 In  the  laft  place,  leaft  fhe  fhould  feare,  that  Chrift 
 having  once  forfaken  her,  might  forfake  her  againe, 
 heerxcufeth  his  abfencefrom  her  heretofore,  by  which 
 he  in  her  fence  and  feeling  only  to  have  forfaken  her3 
 when  as  indeed  he  was  neere  unto  her,  and  this  isim- 
 plyed  in  the  refidueofthe  Chapter. 
 
 And  thus  much  being  faid,  both  for  the  connection 
 and  divifion  of  the  Chapter,  into  the  chiefe  parts  and 
 members,  we  come  now  to  the  fenfe  of  the  word's  of 
 the  text  as  they  lye,- 
 
 Thou  art  beautifully  0  my  !ovt\  as  2  irzah^  comely  as  Jerti- 
 falem^  terrible  as  an  Army  with  fanners. 
 
 In  this  generall  defcription  of  the  glorie  of  the 
 Spoufe,  by  which  Chrift  maketh  her  glorious  unto 
 himfelfe,hcdoth  commerid  her  by  comparing  her  to 
 two  goodly  CiU6% 
 
 1.  Toriirzah. 
 
 2.  To  jcruj  ale  m. 
 
 In  the  next  place  he  doth  commend  her  terrible  for- 
 titude, when  he  faith,  skee  is  terrible  as  an  *Army 
 with  banners. 
 
 1  hou  art  beaxfifnlOmy  love. 
 
 Chrift  having  met  with  his  Spoufe,  who  laboured 
 and  fought  to  findc  him.  doth  after  the  manner. 'of  Co- 
 vers, declaring  his  great-  affeftions,  marveilonfly  com  • 
 mend  her  beauty  :  wee  muft  underftandthis  in  a  ipiH 
 rituall  fenfe,  for  the  Spoufe  hath  no  beauty,  but  (he 
 receives  it  from  Chrift:  fothat  Chrift  doth  but  com- 
 mend his  owne  beautiein  the  Spoufe.  Now  as  this 
 refpe&s  Chrift,  itpropoundethuntous  themanifefta- 
 tion  ofhisunfeined  and  continuall  love  towards  his 
 Spoufe.  Or  if  werefpe&the  Spoufe  herfelfe,  then  this 
 commendation  is  for  her  comfort  ^  as  if  Chrift  fhould 
 
 fay> 
 
. —         r 
 
 VerC  i.  Solomons^.  63 
 
 fay,  thinke  not  that  that  furpaffing  beauty  of  thine 
 is  decayed,  or  that  I  have  caft  off  my  love  and  liking 
 towards  thee,  by  reafon  of  thy  former  difcourtefies, 
 and  negligence,  Idoenotdifdaineand  (come  thee  for 
 thy  fpots,  and  defilements,but  as  I  faid  before?'in  chap. 
 4.  1,2.  So  I  even  now  affirme  the  fame  (till,  thy  beau- 
 tie  and  thy  favour  is  moft  acceptable  and  delightfull 
 to  me. 
 
 Hence  Cbferve,  firft. 
 1  hat  (  hr/Jl'j  love  towards  his  Saints^  is  abeautifull^  and 
 continv all  love. 
 
 Chrift  doth  not  fometimes  love,  and  fometimes  hafo^ 
 bittrchor,:  he  loves  once  fie  loves  to  the  end.  Although  the 
 Saints  offend  Chrift  oftm,  yet  he  loves  them  (till  :    he 
 only  purges  them,  and  heales  them  of  their  fpiritualt 
 maladies,  which  cannot  be  done  without  fomefmart, 
 but  he  doth  not  a  whit  lelTen,  or  detr;>ft  his  love  from 
 them,  though  his  people  come  upon  him  every  day  for 
 new  favours  and  new  fupplyes;  yet  his  goodneife  i> 
 never  wearied  or  tired  out.  The  love  of  Chrift  to- 
 wards his  Saints  never  decayes  or  waxeth  cold,  like 
 the  ftone  Asbejros^  ot  which  Solinus  writes  of\  that  be- 
 ing once  hot,  it  can  never  be  cooled  againe.     The  jkl  Sofj 
 love  of  Chrift  is  like  a  fountaine  overflowing,  and  nc-  p*iy  hifior[ 
 verdryedup  :  yea,  though  thousands,  millions  of  his  Ca?-  I2- 
 Saints  preiTe  upon  him  at  once,  yet  he  hath  enough 
 foithem  all,  for  the  fountaine  of  his  love  is  never 
 emptyed. 
 
 Secondly  note. 
 7 hat  Chrijis  love  towards  hk  Saints^  is  not  only  cvevii- 
 Jifrigs  but  an  exct  eding  great  and  magnificent  lov\ 
 
 Here  behold  the  ^reatneife  of  the  love  of  Chrift, 
 who  doth  quite  forget  all  offences  committed  againff 
 
 M  m  m  m   2  him, 
 
6^6  An  EXT  0  S  IT  I  ON  of        Chap.  6 
 
 him,  as  if  they  had  never  been,  he  doth  not  fo  much 
 as  once  upbraid  his  Spoufe  for  her  unkinde  dealings 
 Lc's  without  queftion  the  Saints  having  experience 
 how  fweet  the  Lord  is  being  mad«  partakers  of  his 
 great  benefits,  when  the  flefti  prevailes  upon  them 
 aremveh  difmayed,  fearing  that  now  they  cannot  be 
 beautifull  and  deare  in  his  fight.  Now  they  have  de- 
 formed thcmfelves,  how  fhould  he  love,  and  delight  in 
 them?  Here  is  therefore  a  fpeciall  comfort  minjftred, 
 that  thofe.breathingaf  erhisptefence,  he  doth  refrefh 
 them,  he  doth  imbrace  them,  he  doth  love  them,  he 
 doth  commend  them, and  delight  in  them,  even  as  if 
 they  had  never  done  evillagainft  him  :  what  a  fweet 
 gracious  and  exceeding  love  \\  her.e?  who  can  ex-, 
 prefle  the  riches  of  this  grace,  who  can  be  able  any  way 
 to  let  forth  thibbountitulnefle  of  the  Lord  ? 
 
 Now  this  beautie  which  is  thus  fet  forth  in  general 
 whereby  the  Spoufe  is  commended, by  comparing  her 
 in  refpeft'of  her  glory,  to  two  famous  Cities. 
 
 1.  To  lirzah. 
 
 2.  To  JcrufaLv/, 
 
 Iheu  art  fair  e  as  Tirzah.  , 
 
 lirzah,  is  the  name  of  a  mod  pleafant  Citie  in  the, 
 coafis  ot  ifracl,  fcituated  upon  the  River  Euphatcs, 
 where  after  that  the  Kingdome  of  ifracl  was  rent  from 
 the  houfe  of  David,  Jeroboam  the  King  of  ifracl, 
 built  his  Palace  or  dwelling  houfe  there,  it  being 
 the  moft  pleafant  place  in  all  the  borders  of  ifra- 
 cl: of  this  Citie  you  may  reade,  i  Kings  14.  17.  al- 
 io. 15.  21.  antl  16.  6,  &C  This  Citie  was  the 
 dwelling  place  of  oneof  the  31.  Kings  whom  Jofua 
 cooguered,  Jpfh.  12.  24.  It  hath  its  name  oipkaftnU 
 
 nejfc 
 
Yerf.i.  Solomons^.  637 
 
 ttejje,  orwel-pleafednetTe  (  being  derived  of  a  word 
 that'fignifieth  to  accept,  or// 4*  of)  becaufe  it  did  by  jrJb^W 
 the  pleafantnefle  and  beauty  thereof,  draw  all  men,  as  voluh  dele- 
 it  were,  to  the  liking  thereof,  which  (hews  it  to  be  a  ^l^  £?" 
 goodly  pleafant  place  $  fuch  as  Kings  delight  to  dwell  maimus 
 in.     A  like  beauty  is  hereafcribed  to  the  Spoufe,  be-  fuh:  acceP' 
 ing  made  faire  and  beautifull  in  herbeloved,by  the  in-  ^uufgt, 
 dwellings  of  God,  and  his  glorious  (pint,  the  Father, 
 Son, and  Spirit, thefe take  upthefoulfora  Pallace,  or 
 delightfull  placeto  dwell  in,  fothat  the  fouls  ofthe 
 Saints  are  made  glorious  by  the  indwellings  of  God,, 
 when  he  fetsuphis  Thronethere,  and  doth  admini- 
 fterjife,  fpirit,  and  glory.        It's  added. 
 
 Comely  as^jerufA  I  em. 
 
 As  for  the  beauty  of  this  City,  we  have  it  much 
 commended  in  Scripture,  v/hereit  is  called  the  praife 
 of  the  whole  Earthy  Ifa.62.7,  Scealfo-P/i/.  122.3.  & 
 48.  2,  3,  &c.  It  was  the  place  where  the  Lord^chofe  to 
 dwell,  and  had  his  Temple  built  there,  on  Mount 
 Sion^  and  the  Church  under  the  New  Teftamentis 
 called  JerufaloM^  holy,  and  heavenly,  Kevd.  21.     £e- 
 fides  forreigne  Writers  report  it  to  be  the  moft  famous  See  n*. 
 City  in  the  Fafe.     Jerufalew  fignifies  in  the  Hebrew,  ##•£*• 
 the  fight  of  peace.     Thus  we  fee  the  beauty  and  glo-  *'  cap-1*' 
 ry  ofthe  Spoufe  fet  out  unto  us  by  Earthly  fimili- 
 tudes,    And  though  it  be  true  indeed,  that  none  of 
 thefe  things  can  fufficiently  declare  the  fame  unto  us, 
 yet  we  may  perceive  that  the  Scripture  hath  not  one- 
 ]y  taken  the  moft  excellent  things  of  the  Land  of  jtt- 
 dah  and  lfrael,  but  ofthe  whole  world,  to  fet  forth  the 
 fameuntous,  that  founder  thefe  earthly  refemblan- 
 ccs9  he  might  the  better  make  us  (  who  are  very  grofs 
 
 and 
 
638  An  EXPOSITION  of  Chap.  6 
 
 and  dull  )  to  conceive  of  heavenly  and  fpirituall 
 things.  Now  in  that  the  beauty,  glory,  and  fplen- 
 dourof  the  Spoufeis  fet  forth  by  rhefe  two  pieafant 
 and  famous  Citie^which  were  both  places  of  renown. 
 So  then,  comparing  the  Spoufe  toT/rzah,  which  was 
 the  Kings  Pallace,  it  is  as  much  as  if  he  had  faid,  I  will 
 dwell  in  my  Church,  I  will  be  neer  her,  and  make  her 
 the  place  of  my  refidence.  AvA  as  (or  Jem falew^  (he 
 isnotonely  commended  for  her  fanftity,  that  fhe  is 
 the  holy  City,  butalfofor  herpeaceand  glory  above 
 other  places.     Hence  Obferve, 
 
 7  hat  the  Spoufeis  made  glorious  by  theprefenc?  cf  thrift, 
 and  by  that  peace  and  tranquillity  that  accompanies  the 
 fame.  The  Spoufe  is  glorious  by  the  prefenceand  in- 
 dwellings of  Chrift}  this  appears  in  that  it  is  faid3 
 ihe  Lord  hath  chofen  Sion  to  be  an  Habitation  for  him  feif 
 he  hath  longed  for  her0  this  jhall  be  my  reft  for  ever  ?  here  will 
 I  dwell,  J  or  I  have  delight  herein,  Pfal.  122.  14,  15, 
 When  the  Lord  comes  to  refide  in  the  foulDto  delight, 
 and  take  up  his  reft  there,  to  advance  his  Scepter,  and 
 reign  there,  How  glorious  and  beautifull  mult  the 
 foul  needs  be.  Againeit's  faid,  The  Lord  hath  chofen 
 Jo-cob  to  himfelfe,  and  ifraelforhis  owne  Po//eJfionD  Pfal. 
 135.4.  Meaning  his  Church,  not  onely  of  the  Jews, 
 but  alfo  of  the  Gcntills.  And  the  glory  and  peace  of 
 the  Spoufe  i<>  figured  out  by  Jerufakm,  where  it  is  faid, 
 She  is  budded  like  a  City  which  is  at  unity  within  her  felfe 
 thither  the  Tribes  goe  up,  even  the  Tribes  oft  he  Lord  to  tefti- 
 Jie  unto  ifrael,  and  to  give  thanks  unto  the  name  of  the  Lord^ 
 there  is  the  feat  of  judgement^  even  the  feat  q*  the  houfc  of 
 David;  peace  be  within  thy  walls,  &c.  Pfal.  122.  3,4. 
 So  that  here  he  doth  promife  inward  and  outward 
 peace,  according  to  that  of  the  Apoftle,  As  many  as 
 
 walkc 
 
Verf.  1 .  Solomons  Song,  (>^9 
 
 walk^acc  or  ding  to  this  rule^peacc  fialbc  unto  them^&  mercy  ^ 
 andtothe  ifrad  ofQod^G&l.  6.1 6. There  can  be  nothing 
 but  peace,  goodnefTe,  delight  and  glory,  where  Chrift 
 doth  inhabite.  Thus  much  for  Chrifts  alluring  the 
 Spoufe  of  his  love,  by  defcribing  of  her  beauty  :  Now 
 followeth  his  commendations  of  her  fortitude  and 
 ftrcngth.    - 
 
 Terrible  as  an  Army  with  banners. 
 
 In  thefe  words  the  valour  and  fortitude  of  the 
 Spoufe  is  fet  forth  5  but  one  would  #ihinke  that  this 
 (houldbeno  great  commendations, cfpccially  becaufe 
 the  Church  is'refembled  to  a  woman  $  neither  do:h  it 
 agree  to  that  fex,  neither  is  it  praiie-  worthy  in  them, 
 (  as  fome  fuppofe  )  to  fti  ike  terrour  into  others .  But 
 far  anfwer,  its  commendable  for  a  woman,  even  by  her 
 gravity  and  fobriety,  to  ftrike  terrour  and  feare  into 
 'fuch  as  would  make  them  difloyaM  to  their  husbands., 
 which  thing  might  aptly  agree  to  the  Spoufe  herein d 
 that  in  a  double  vefpeft ;  towit, 
 
 1.  When  as  in  xefped  of  her  Ma  jefty,  fhe  fo  terrifi- 
 ethher  adverfaries,  efpecially  falfe  teachers,  fuch  as 
 would  corrupt  her  by  falfe  doctrine.     Or, 
 
 2.  When  as  in  regard  of  herdifobedient  Children, 
 (he  woundeth  thetnby  the  word  and  difcipline  for  a 
 while;  neither  doth  the  Lord  meanethis  onelv,  by 
 refembling  his  Spoufe  to  Armies  with  many  Enjignes  or 
 banners^  but  alfo  tofetout  unto  us  thereby,  the  good 
 order  and  invincible  force  of  the  fame.  Hereby 
 Chrift  doth  fhengthen  his  Spoufe  inwardly  againft 
 temptations  and  the  flefh  :  for  as  it  is  an  impoliible 
 thing  to  prevaileupon  an  Army,  confiding  of  innu- 
 merable and  valiant  people  :  fo  it  is  as  hard,  yea,  alto- 
 gether 
 
640  An  EXPOSITION  of         Chap;  6 
 
 aether  impoffible to  prevaileagainft  the  Church,  .(he 
 fsoffuch  ftrength,  power,  and  courage,  that  though 
 :  {he  may  be  a  (faulted,  yet  fhe  can  never  be-overcome. 
 Hence  Obferve, 
 lhat  the  Saints  are  foil  of  fortitude  andvaloar.  _ 
 Here  the  Spoufe  is  commended  for  one  that  is  terrible 
 as  an  Army  with  banners :  and  in  Chap.  I.  (he  is  like- 
 ned  to  a  Troop  of  Horfes  in  the  Char;  iots  of  Pharaoh, 
 {he  is  ftrongand  prompt  to  the  battailerfor  (he  is  as  one 
 that  hath  put  on  the  whole  armour  of  God,  (heft  nd- 
 ethinthefpiriraallbattaile,  and  putteth  her  enemies 
 to  flight.  The  ftrength  of  the  Church  was  typified  in 
 that  ipeech  where  it  is  faid,  when  Ifrael  abode  in  his 
 Tents  according  to  their  Tribes,  encamping  in  the 
 WilderneiTe,  his  Tents  were  goodly,  his  ftrength 
 was  as  an  Unicornes,  he  couched  as  a  couragious  Ly- 
 on whom  none  durft  ftir  up,  Niw/6.  24.  2.5.  Thus  we 
 fee  why  he  faith  (he  is  terrible  as  an  Army  with  ban- 
 ners  •  an  Army  that  is  ftrong,  and  marcheth  with 
 Banners  or  Enfignes,  is  very  terrible  to  their  adverfa- 
 ries  to  behold  f,  even  fo  is  the  Spoufe  unto  the  whole 
 Army  of (pirituall enemies:  but  we  muft  note,  that 
 the  Saints  are  not  thus  ftrongof  themfelves,but  in  the 
 power  of  God,  in  the  power  of  the  fpirit.  The  Apo- 
 ftle  teacheth,that  we  ftami  in  the  invincible  power  of 
 hi*  by  putting  on  the  whole  Armour  of  God,  £phcf. 
 6  ';  Thus  Chrift  commendeth  his  Spoufe  in  the  ge- 
 nerall :  Now  followeth  his  particular  commendati- 
 ons of  her  in  the  next  words. 
 
 V  E  R  S. 
 
Verf.2.  Solomons  Song.  641 
 
 — -  »  —     ■       - — - 
 
 V  E  R  S.  2. 
 Tnme  away  thine  eyes  from  me0  for  they  have  overcome 
 me  :  ?hy  haire  is  as  a  flocke  of  Goats  that  appe  arc  from 
 Cilcad. 
 
 IN  this  verfewe  haveadefcription  oft  wo  parts  or 
 members :  towit,  her  Eyes  and  her  Haire.     But  firft 
 of  her  eyes3  in  which  part  we  may  take  notice. 
 
 1.  Of  Chrifts  requeft  to  his  Spoufe,  in  thefe  words., 
 Turne  away  thine  eyes2  &c. 
 
 2.  The  reafon  of  the  requeft,  Y or  they  have  overcome 
 mee. 
 
 Tnme  away  thine  eyes  from  mefac. 
 
 The  words  may  be  read  two  wayes :  forfometimes 
 the  woxdis  u(ed  for  turning  fr^W/.,  as  in  1  Chrcn%  12. 
 23.  fometimcsfor////7/7>*gtf2^y'3  as  in  Ezek^  7.  22.  But 
 here  it  is  n^oftlikely  to  be  meant  in  the  firft  fence,  and 
 then  wemuft  read  the  words  thus,  lurne  thme  eyes  0+ 
 ver  againfi  me :  that  is,  looke  upon  me,  and  regard  me, 
 though  thou  be  pad,  yet  turne  thin'^yes  back  again, 
 that  thou  mayeft  behold  me,  that  fo  I  may  receive 
 comfort  in  the  fight  of  thee. 
 
 There  be  fome  that  turne  the  phrafe  otherwife, 
 as  thus,  lame  away  thine  eyes  from  me^  for  they  are  too 
 flrong  for  me,  cr.,  they  overcome  me :  giving  alfo 
 this  fence.,  thatNBhrift  would  have  the  Spoufetocaft 
 her  eye  from  himD  becaufe  he  could  hardly  keep  him- 
 felrefrom  fhewingagainemoftmanifeft  tokens  of  his 
 love,  &c.  But  the  former  fence  feems  to  bethemoft 
 plaineand  fimple  interpretation,  notonely  agreeing 
 beft  with  the  cii  cumftances  and  occafion  of  the  place, 
 andpurpofeofChriftDbut  alio  (landing  well  with  the 
 meaning  of  the  Hebrew  word,  which  may,  and  doth 
 
 Nnnn  as 
 
642  Jn  EXPOSITION  of        Chap,6 
 
 as  well  fignifie  to  tvrneto^  as  turne  from.  Then  the 
 meaning  is,  Turne, thine  eyes  towards  me^  towit,  that  I 
 may  be  comforted  and  refrefhed,for  fuch  is  the  reafon 
 here  added. 
 
 for  ihey  have  overcome  me. 
 
 In  the  I-kbrewthefe  words  run thus5  For  they  have 
 lifted  me  up  :  that  is,  they  have  lifted  mt  up  with  com- 
 fort5and  courageDand  ftrength.&c.as  in  Pfa.i  38.3.7/w// 
 hafi  encouraged  me^  ox  lifted  men?.  The  Greek  Tran- 
 flateth  it,  tor  ihey  have  made  me  fly  :  towir,  as  with 
 wings.  Then  the  fence  is  thus  much,  as  if  Chrift  had 
 faid  to  the  Spoufe,  be  of  good  comfort,  lookeup  to 
 me,  thatfo  Imy  felfealfo,  who  am  infome  fort  caft 
 downe  with  thy  heavineffe,may  receive  both  comfort 
 and  glory  by  thy  faith  and  beauty:  for  noqueftion, 
 that  lince  the  union  and  conjunction  is  fo  great  be- 
 twixt Chriftandhis  Spoufe,  as  the  ApoftlG  faith  in  1 
 Cor.  12.  ia."  There  is  alfo  a  fympathie  and  fellow- 
 feeling  or  fuffering  together,  as  it  were.  Chrift  be- 
 ing afflitted  wir*frhh  Church,  andrejoycethatthejoy 
 thereof.  So  that  thefe  words  declare  how  much 
 Chrift  is  ravifhed,  and  lifted  up  with  joyandglad- 
 neflewith  her  looks.  The  Spoufe  had  twice  before 
 declared,that  (he  was5as  it  were,fick  and  faint  through 
 loveDasinChap.  2.  5.  Alio  Chap.  5.  7.  So  Chrift  de- 
 clareth  the  fame  ftrength  and  power  of  love^  to  be  in 
 him  towards  her,  that  lb  (he  might  knO  w  there  was  no 
 love  loft,  and  therefore  he  ufeth  another  fpeech3  but 
 to  the  fame  effeft-Dwhen  he  faith.,  that  fhe  had  pluckt 
 away  his  heart  with  one  of  her  eyes,  Chap.  4.  9.  That 
 is,  fhe,  with  the  beauty,  fimplicityD  and  chaftity  of 
 her  eyes,  had  even  won  his  heart}  it  expreffeth  a  ve- 
 hement 
 
Vert  5«  Solomons-%.  643 
 
 hemcnt  affeftion  of  love  towards  her.  Even  fo  in 
 this  p\«ce,  the  beauty  of  her  eyes  doth  affect  him  in  a 
 wonderful!  manner.       Hence  Obferve3 
 
 j  hut  the  beauty  of  the  Spoufe  is  exceeding  great  in  Chrijis 
 eyes.  Here  he  doth  very  highly  commend  the  glori- 
 ous beauty  of  the  eye  of  faith,  and  that  in  fuch  a  kind 
 otfpeech  that  dothinthehigheft  for"  that  can  be3ex- 
 pi  eile  how  much  the  beauty  of  her  eye?  doth  delight 
 Kim  :  for  even,  as  (lie  faid  before,  (he  wa>  fick  of  love3 
 fo  he  faith  here,  that  he  fk  as  it  were,  overcome  with 
 love.  Faith  is  the  eye  of  the  foul,  and  how  excellent 
 is  the  beauty,  thereof  in  the  eyes  of  the  Lordly  ea,  it 
 doth  as  it  were,  ravifh,  and  overcome  him  with  the 
 fight  thereof.  Thus  much  for  the  commendations  of 
 her  Eves :  T  hat  of  her  Haire  followeth. 
 
 ihy  haire  is  as  a  fleck  of  Goats  that  appeare  from 
 Cilead. 
 
 The  Haire  of  the  Spoufe  in  a  fpirituall  way  may  be 
 meant  of  the  multitude  of  believers,  or  the  abundance 
 of  graces  beftowed  upon  the  Church.  But  rathei  by 
 the  commendations  of  her  haiie3  is  meant  5  that  her 
 thoughts,  counfells,  purpofes,  &c  are  orderly  com- 
 pofedbytheLord,  whereb)  they  are  like  the  Haire  of 
 Coats.  Eut  having  fpoken  largely  of  thefe  words  in 
 Chap.  4. 1.  I  fhall  pailethemby  here.     It  followeth. 
 
 VERS.  3. 
 
 Ihy  Teeth  are  as  a  flocks  of  Sheep  which  goe  up  from  the 
 
 wafiw^  whereof  every  one  bearcth  Twins^  and  there  is 
 
 none  barren  among  them. 
 
 /~T"  He  fphituall  Teeth  of  the  Spoufe,  wherewith 
 
 JL    ft*  eateth  the  fpirituall  dainties,and  is  nourifh- 
 
 Nnnn  2  ed 
 
544  An  EXPOSITION  of        Chap.  6 
 
 ~Ud  with  the  food,  towit,  the  word  of  Chrift,  are  as  a 
 fiock  of  Sheep  which  goe  up  from  t he  wafiing,  thatis, 
 white,  pure,  and  cleane :  All  which  bring  Twin  j3.  that  is, 
 they  are  all  even  and  equal!  in  bignes,  as. commonly 
 Twins  are:  And  there  is  none  barren  among  them.  He 
 meamth,  that  they  were  all  full,  and  none  wanting  5 
 for  as  Teeth  anfwering  evenly  one  to  another,  as  in 
 rel'pect  of  the  upper  and  nether  jaw  is  comely  ,  when 
 one  tooth  ftandeth  not  farther  out  then  another,  but 
 are  all  of  an  equall  height  or  evenn.effe,  it  h  fometimes 
 a  beauty  to  the  Countenance.}  fo  it  was  with  the 
 Spoufe.  But  I  (hall  not  enlarge  my  felfe  on  this,  be- 
 caufe  it  is  Expounded  before  in  Chap;  4.  2.  where 
 Chrift  fpeaketh  the  fame  things  of  the  Spcufe.  He 
 proceedeth  from  the  commendations  of  the  Teeth  to 
 the.Temples. 
 
 VERS.  4." 
 
 At  d  piece  of  Pomegranate  are  thy  Temples  within  thy  locks. 
 
 '""W^HyTcmples^  towit,  of  thy  head,  bet  wcene  thy  lock/ ^ 
 J_  he  fpeaketh  of  the  Spoufe' according  to  the  man- 
 ner of  women,  vtho  were  wont  to  weare  their  locks 
 out,  yet  fo,  that  their  Temples, not withftanding  the 
 fame,  and  the  beauty  thereof  might  be  feene.  And 
 thefe  are  faid  to  be  Uke  a  piece  of  Pomegranate,  that  is  ^of 
 a  ruddy  and  beautifull  colour.  Now  under  this  fi- 
 militudeis  fet  forth  the  modefty,  fhamefaftneffe,  and 
 chaflity  of  the  Spoufe.  This  alio  hath  been  Expoun- 
 ded before  in  Chap.  4  3.  but  we  muft  know  this  is  no 
 raine  or  idle  repetition,  but  as  havingregard  to  the 
 Spoufe,  and  that  in  a  double  confideration.  The 
 firftis  to  {hew  her,  that  notwithftanding  her  offence 
 he  loveth  her  ftill  as  before,  which  alfo  caufeth  him  to 
 ufe  the  fame  words  here  as  before.  Secondly,  becaufe 
 
 bftc 
 
Verf.  5.  Solomons  Song.  <<^5 
 
 he  knew  how  hard  a  thing  it  was  for  the  Spoufe  jto^be- 
 leive,  and  therefore  for  the  ftrengthning  of  her  weak- 
 neflefhe  doubleth  the  words  by  way  of  repetition. 
 Thus  much  for  Chrifts  commending  his  Spoufe  for 
 her  beauty  :  Now  heproceedeth  to  commend  her  by 
 comparing  her  with  others,  in  the  next  verfe. . 
 
 VE.'lt  S.5. 
 
 7 here  are  threefcore  Queens  ^  and  four  [core  Concubines^  and 
 Virgins  without  number. 
 
 ]Nthefe  words  we  have  a  more  ample  declaration 
 of  the  glorious  beauty  and  rich  deckings  of  the 
 Spoufe,  and  that  not  onely  in  refpeft  of  her  felf3  but  in 
 comparifon  above  all  others.     Thofe  to  whom  fheis 
 compared, are    1.  Queens  60.    2.  Concubines  8c.  3.  F/r- 
 gines  without  number. 
 
 This  declaration  of  the  Churches  beauty  by  way  of 
 comparifon,  is  leaft  (he might  feem  to  be  difquieted  in 
 her  mind,  doubting  that  (he  is  not  in  fuch  fpeciall  fa- 
 vour with  Chrift,  as  he  hath  profeilunto  her,  becaufe 
 there  are  a  multitude  of  other  aiTemblies  in  the  world 
 which  by  their  outward,  flourifhing  eftate  &  freedom 
 from  all  fuch  terrors,  both  outward  and  inward,  feem 
 to  be  refpefted  above  her,  &  may  feem  in  comparifon 
 oft  hem  to  be  lefle  beautiful.  His  anfwer  is  for  her  bet- 
 ter fatisfa&ion.that  there  are  indeed  fo  many  Queens  8c 
 Concubines  ^fkbamfels^  yet  fhe  alone  is  acceptable  unto 
 him,  heregardethnot  them  nor  their  beauty,  but  the 
 Spoufe  is  that  onely  one  that  is  gracious  in  his  fight,  (he 
 is  his  Dove  and  chad  Spoufe,  (he  is  his  Vndefiled^  being 
 cleanfed  and  wafhed. 
 
 ihcre  are  threefcore  Queens ,  See. 
 Wemayunderftand  thefe  words  affirmatively,  They 
 
646  An  E  XP  0  S  IT  I  0  N  of  Chap.  6 
 
 arc  fixty,  or  by  fuppofition,  Ic  there fixty  g^eenes?  that 
 is,  though  there  were  fixty  gueenes,  and  e/g%  O/zn*- 
 bines^  Sec.  yet  my  Dove  is  but  one,  as  ir  followeth.  And 
 forthenumbers5^/;ra^rt'and/^r^r^  it  is  notcer- 
 taine  whether  theallufionbeto  Solomons  wives  and  con- 
 cubines which  he  tooke  at  firll,  before  he  increased 
 them  to  feven  hundred  wives,  and  three  hundred  con- 
 cubines^ asm  1  Kings  11.  3.  as  wee  heard  in  Chap.  3. 
 7.  where  mention  was  made  of  threefcore  mighty  men 
 of  ifrael,  that  ftand  about  Solomons  bed.  Or  rather, 
 whither  a  certaine  number  be  not  put  for  an  uncertain, 
 meaning  many  Queenes,  more  Concubines  and  innu- 
 merable Damofels,  as  feven  Shepheards^  and  eight  prin- 
 ces, in  .M^'.  5.5.  So  fix  andfeaven  troubles^  in  Job,  5. 
 19.  figninemany3andn.) definite  number. 
 
 (Queens  were  fuch,  as  were  the  chiefe  wives  of  Prin- 
 ces, which  they  tooke  into  fellowfhip  by  folemne  fti- 
 p  Jation,  and  with  confent  and  folemne  rejoycingof 
 friends :  thefe  bring  dowries  to  their  Husbands,  and 
 are  fuch  as  have  the  government  of  the  houfe  with 
 their  husbands3  and  the  like. 
 
 Concubines  were  fecondary  wives,  taken  for  propa- 
 gation of  Children,  but  they  bare  no  rule  in  the  fami- 
 lieas  wives,  neither  had  their  Children  fuch  right  to 
 inherits  the  others  had,but  were  fent  away  with  gifts, 
 as  is  apparent  by  Abrahams  praftife,Ge#.  25.  5.  6.  The 
 Hebrew  word  pzlegejhs (whereof  the  Greek  PaLkjs,  and 
 Latine  pcllex  is  borrowed,  which  we  call  a  Concubine) 
 fignifictha  halfewife^  or  a  divided  and  jeco7idary  Wifti 
 which  v.-;>  wife  only  for  the  bed,  but  notf  rho; 
 and  government,  and  which  were  marryed  without 
 any  folemnitie,  or  betrothingof  matrimonie.  Solomons 
 wives  were  rrinccjjes,  and  fo  were  not  his  Cencubmes^ 
 
 I  K.ngs 
 
Verf.  5.  Solomons^.  $,j 
 
 1  Kings  1 1.  3.  Such  a  Concubine  was  R/^r  to  Abraham^ 
 and  Keturah  his  fecond  wife  is  called  a  Concubine,  Gen. 
 25.  6.  And  BUha^andZilphtf,  were  Concubines  to  Ja- 
 cob, Gen.  55.  22.  And  ninny  other  men  of  note  had 
 Concubines,  asCalebManaJfesfiideon,  Davidfiohoboam, 
 with  many  others. 
 
 Damofets  were  fuck,  as  were  not  married  at  all.,  but 
 accompany  and  attend  upon  Q^cenes,  and  other  great 
 womcn3as  in  P/4.5.1 5.  The  Virgins  are  called  thecont- 
 panions, to  wir,of  the  Queen  See  Ejt.  2.  9«Suppofe  now 
 that  thefe  Queens  and  Concubines, and  their  Maids  of 
 honour  attending  upon  them.,  were  as  a  man  woul 
 fay,  without  number  or  innumerable,  yet  QioriM  thciy 
 not  beabletomatch  theSpoufe  for  beauty  3  com  el  in  e-^ 
 arid  glorie,  but  fhould  even  of  their  owne  accord,  give 
 her  place  before  them  all. "yea,  though  there  bemany 
 Queenes  of  great  dignitie,  and  attyred  with  coftlj 
 things,  and  Concubines  that  were  beautiful!,  and  in 
 rich  attire  according  to  the  glory  of  Princes,  and  thefe 
 with  their  Maids  of  honour  attending  upon  them  ;  fo 
 that  ftt  all  thefe  together  in  all  their  glorie,  beautie, 
 riches,  yet  they  are  nothing  comparable  to  the  Spoufe 
 whofe  beautie  and  glorie  farreexcelleth  them  all,  for, 
 it  is  added  in  the  next  verfe,  A/)/  Dove  is  but  one,  &c. 
 Hence  Obferve. 
 7  hat  all  outward  and  worldly  glory  is  not  con/parable  to 
 the  fpirituall  excellency  and  glory  of  the  Saints. 
 
 The  Birth  or  the  honour  of  the  Queenes,  the  beau- 
 tie  and  deckings  of  the  Concubines,  and  virgins,  is 
 great  and  of  high  efteemein  the  world  y  but  it  is  not 
 comparable  to  the  honour,  beautie,  and  rich  orna- 
 ments of  the  Spoufe  of  Chrift  5  for  (he  is  cloa  t  hed  with 
 the  glorious  fpitit  of  GodD  fheftands  adorned  with  the 
 
 robes 
 
648^  A*  EXPOSITION  of        Chap.    6 
 
 — <r — — — ■ ~ " ; — — ■ — —    ■■-  ■• 
 
 robes  of  his  righteoufneffe  and  glorie.  The  particu- 
 lars of  the  honour  and  glorieoftheSpoufe,  are  menti- 
 oned in  the  next  verfe. 
 
 VERS.  6 
 
 My  Dove^  my  undefikdis  but  one^  fiee  is  the  only  one  of  her 
 Mother ',  fie  is  the  choice  one  of  her  that  beareher^  the 
 daughters  J aw  her0  and  bleffed  her^  yed>  the  gucenes  and 
 the  Concubines  ^and  they  praifed  her. 
 
 IN  this  verfe  Chrift  gives  a  particular  defcription  of 
 1  the  feverall  excellencies  of  the  Spoufe,  and  how  fhee 
 is  incomparable  honourable,  beautifully  and  glorious 
 above  all  others,  and  this  is  declared, 
 Firft,  What  Ihe  is  to  Chrift, 
 
 1.  A  Dove.  ; 
 
 2.  Vndefiled. 
 
 3.  She  is  but  one. 
 Secondly,  To  her  Mother,  fheis, 
 
 1.  Her  only  one. 
 2»  Her  choice  one. 
 Thirdly, What  fhe  was  to  others,  to  wit,  the  Queens 
 and  Concubines  above  mentioned. 
 
 1.  The  Daughters  bleffed  her. 
 
 2.  The  gueenestand Concubines  commended  her. 
 
 My  Dove,  my  un defiled is  one,  &c 
 
 A  Dove  hath  been  noted  for  chaftitie5  and  mildnes 
 or  innocency  -0  but  in  what  fenfe  the  Spoufe  is  compa- 
 red to  a  Dove3  hath  been  often  times  declared  before  : 
 as  in  Chap.  2.  14.   And  Chap.  5. 1.  So  that  wee  need 
 not  Hand  upon  it  here.  Its  added. 
 
 My 
 
Verf. 6.  Solomons  Spng.    \  e^ 
 
 My  Vndefiled^   or3  my  perfect  one  :  that  is,    one 
 that  is  wafhed  and  cleanfed,  and  made  compleate 
 in  Chrift.  See  thisalfo  txpoundedin  Chap.  5.  7.  Eut 
 the  next  commendation  h, 
 She  is  but  one. 
 Shjjscne,  or^hen  is  (/W;  On:  my  Dove^  and  fo  this 
 only  one,  is  opposed  to  the"  man y  Qjaeencs  and  Con- 
 cubines forementioncd,  though  it  were  the  glorie  of 
 the  other  to  be  w ^any  ;  yet  the  gloiieofthe  Spoufe  is, 
 that  (he  is  Chrifb  onlycn^ 
 
 The  Spoufe  is  fcid  to  be  alone,  as  wee  fayinouc 
 fpteclv,an  odd  one,  both  becaufe  fheewas  chofen  by- 
 God,  out  otall  the  people  and  Nations  of  the  world, 
 and  was  moll  deare  unto  him  :  and  alio  becaufe  com- 
 pared with  others,  none  of  them  could  come  nigh  her 
 to  match  with  her. 
 Hence  Obferve. 
 That  the  Spoufe  is  that  only  one  D  whom  Chr/Ji  doth  pre- 
 ferre  before  the  multitude  of  others^  which  in  the  worlds 
 cjhemefeeme  never  fo  glorious. 
 
 It  is  common  in  the  world,  foi  the  wicked  to  magnl- 
 fiethemfelves,  as  in  kebel.  18.  7.  where  it  is  faid, **///- 
 Ion  did  wuchg'erifie  her  felfe0  and  lived  delicitufy,  for  Jh 
 faith  in  her  hearty  J  Jit  a  §ncene  and  am  no  lV;ddon>0  and 
 fh all  fee  no  forrew^  therefore  fall  her  plagues  in  one  dayo 
 death ,  mourn  inland  famine^  cJv.  See  alfo  ifa.  47.  7. 
 Eut  the  Spoufe  (he  is  tbutcr-e,  that  only  ore  whom 
 Chnft  hath  refpeft  unto.  Thus  it  was  hid  of  Tfract. 
 And  who  is  like  thy  peoj  te[  t?lfe  tfrad^  one  Nation  in  the  e  a  th 
 whom  God  went  to  redd  me  for  a  people  to  hiwfeife^&'c.  2 
 Sam.  j.  23.  And  thel.ord  inrefptft  oftht  Covenant 
 he  [made  with  thur,  fpeakes  thus,  Ifjee  will  vWj  my 
 voice  indeed ^  and  kp  p  wy  Ccv,  nan! :   wenyee  J!\ill  he  1  ;.-- 
 
 Ooco  culfar 
 
650  An  EXPOSITION  of        Chap.6 
 
 cnlnir  trcafitre  unto  me,  above  all  peoples,  for  all  the  earth  is 
 mine,Exod.  19.  j.Thus  it  is  with  tbeSpoufe^  as  there  is 
 one  I  ody,  onefpirit,  one  hope,  one  Lord,  one  faithy  &c.  So 
 there  is  but  one  Spoufe5  who  is  only  glorious^  who  is 
 only  chofenand  beloved5  who  is  only  deareand  pre- 
 cious in  Chrifts  eyes.  So  much  for  the  glorie  of  the 
 Spoufe,  as  in  relation  to  Chrift.  It  followethu 
 
 She  is  the  only  one  of  her  Mother,  JI.e  is  the  choice  one  of 
 her  that  beare  her. 
 
 She  is  the  enly  one  of  her  Mother,  ox,  one  fie  is  to  her  Mo* 
 iher  by  which  is  meant,  (he  is  moft  tenderly  beloved, 
 as  only  Children  are^'  iee  Jttdg.  11.  34.  And  Luke  8. 
 42.  And  alfo  that  (lie  had  or  mould  have  a  moft  rich 
 and  precious  portion,  astheonly  Child  or  heire  of  her 
 mother.  By  her  Mother,  here  is  meant  the  heavenly  Je- 
 rusalem, mentioned  Gal.  4.  26.  which  was  prefigured 
 by  Sarah  the  free  woman,  the  only  wife  o£  Abraham,  of 
 whom  he  had  his  only  Sonne  ifaac^  the  child  ofpro^ 
 mife  3  and  though  he  had  other  Children  by  his  Con- 
 cubines, Agar  and  Keturah,  unto  whom  he  g^y,e  gjfts7 
 and  fent  them  away,  yet  unto  ifaac  he  gay,c  #11  thajt 
 Hehad,Gi7/.  25.5,6.  Now  Agar  typified  Mount  Sinai, 
 law,  letter,  and  bondage,  for  fie  is  in  bondage  with  her 
 Children, Gal. ^.2%.  but  Sarah  was  a  type  of  trie  new  Te- 
 fhment,  and  ofjerufalew  which  is  above,  is  free,  ivhicfr  is 
 ihe  mother  of  us  all, Gal.  ^.  26.  And  therefore  iri  ifaac, 
 the.  Sonne  of  the  free  woman,  was Abrahams  feed  called, 
 of  whom  are  the  Children  of  the  promife,  and  heires  of 
 ftlvation,  Gal.  4.  22.  Now  in  that  here  is  mentioa 
 made  ofthe  mother  of  the  Spoufe,  we  may  remember 
 as  I  have  heretofore  told  you,  that  in  the  Hebrew 
 £hrafe,thc  whole  is  called  the  mother,  and  the  parts 
 
Vert  6.  Solomons  Song.  651 
 
 ormembcrs  are  called  the  Daughters  :  Sothenew  J:- 
 mfalern^  the  Church  of  the  firft  borne  is  called  the  mo- 
 ther, and  the  Members  and  branches  thereof  are  cal- 
 led the  Daughters  .•  the  holy  feed  is  likened  to  a 
 daughter,  efpoufed  to  Chrift,  belonging  to  the  hea- 
 venly Jerufalcm,  the  mother  of  the  faithfull  only.  It's 
 added. 
 
 She  is  the  choice  one  of  her  that  beare  her. 
 ihe  choice  one,  or  the  chore  (the  pure)  one,  as  the  word 
 is  rendred  in  the  next  verfe,  clear?  as  theSnnne.  The 
 Hebrew  word  Vmrah^  fignifieth,  pure  and  clcane  from 
 filthinefle,  purged,  polifhed,  feperated,  and  fele&  from 
 other? :  the  word  is  ufed  for  choice3  in  1  Chrort,  7.  40. 
 And  alfo  for  purging  by  affii&ion,  in  Dan.  11.35.  and 
 12.  10.  fothat  wee  may  reade  it,  even  that  pure,  that 
 cleane^  or  that  chofen  onc^  to  her  that  bcare  her.     This  de- 
 notes, that  the  Spoufe  is  only  beloved,  as  only  Chil- 
 dren are,  that  (he  is  high  and  honourable  in  her  birth, 
 that  {he  is  heir  to  a  rich  and  glorious  portion. 
 Hence  Obferve.    I 
 lhat  the  Sawts  are  rich  and  glorious  in  their  parentage. 
 The  birth,  or  honour  touching  the  parentage  of 
 Queenes,  and  the  beautie  and  deckings  of  Concubines, 
 and  Virgines,  is  great  and  highly  efteemed  in  the 
 world,  but  it  is  not  comparable  to  thehonour,  beautie, 
 and  rich  ornaments  of  the  Spoufe,  fhe  ftandeth  alone 
 in  all  excellency.    It  is  a  thing  of  great  account  in  the 
 world,  to  be  daughter  of  a  mighty  Prince  :  but  vvhat  i  s 
 thedignitieof  their  birth:  if  it  be  compared  with  the 
 dignkie  and  honour  of  the  birth  of  the  Spoufe?  It  is 
 a  divine  and'heavenly  birth, 'the  Saints  are  borne  of 
 Ccd,  and  receive  honour  from  him.  The   Spoufe  is 
 the  only  one  of  her  mother,  to  wit.  Jer*f4  V/a  that  is  from 
 
 Ocoo  2  abevt\ 
 
6<y2  An       .      «  .  i  o  N  of        Chap.  6 
 
 abwe9  who  \st   f  pioj  i  the  Saints  in  the  world 
 
 and  unto  no?".  -        a]  oe  the  Children  of  theinof? 
 
 high,  Thus  we.o  fee.,  h  >g  for  dignitie  and  honour  in 
 birth,  fne  fane  cxcolk rCa  all  the  Qficenes  in  the  wiorld* 
 But  now  the  £  poufe  ^  not  only  excellent  to  Chrift  as 
 aDove5undefiled,  <nd  hi.  only  one,  and  tha-  (he  u 
 one3  pure3  and  chofep  of  her  Mother.,  the  heavenly  jfe, 
 rufdlem:  but  alio  (he  is  excellent  10  others  that  be  (Iran* 
 gers5  asappeares  in  .the  next  wards.  , 
 
 The  dmghters  firv  her  and  b  'efed  her  $  yea,  the  gueencs ' 
 and  the  Co  whinis^and  they <  praifed her. 
 
 1  he  daughters  favp  her,  or,  fo  foone  .as  the  daughters  fam 
 her.  Ey  Daughters  here  are  meant  the  Virgins  orDa-r 
 mofelsforementioned  in  the  former  veife,  and  fuchas 
 were  fpoken  of  in  Chap.  2.  2.  He  meaneth  by  this 
 fpeech,tha.tthebeautieoftheSpo'lfe  is  fo  excellent 
 that  even  at  the  firft  fightand  beholding,  they  were 
 conftrained  toconfefle  her,  to  be  the  moft  excellent 
 and  beautiful!  of  the  world  :  for  its  added. 
 
 iheyblejjed  her^or,  they  called  her  ble fed  \  that  is,  ac- 
 countedher  happy,  as  one  endued  with  rare  and  won- 
 derfull  graces^  even  for  the  things  which  they  (aw  at 
 the  firft  fight  and  bluftv  in  .her.  The  like  .phrafe  wee 
 haveinIz/4?  1.  48.  And  all  generations  ^aU  call  me  blef 
 fed,  And  in  Jaw.  5.  11.  Wee  count  them  happy  which  en- 
 dnre,&e.  To  blefle  is  more  then  to  praife,  praife  is 
 the  acknowledging  any  good  thing  in  h.er^but  blef- 
 finjg  is  the  acknowledgment.  It  folio  weth. 
 
 'I  he  Queenes  and  the  concnb'mes  and  they pra/fed, her. 
 
 Ev?en  the  Qucenes  and  Concubines,  to  wit,  menti- 
 ong^ln  the  former  ytxf^praifedher^  to  wit,  for  the  ex- 
 
 ceUent ,.: 
 
Verf.  6.  Solomons  Song-  653 
 
 ellcnt  graces  and  pans  that  were  in  her. 
 The  Virgins  that  he  fpake  of,  that  doe  behold  the 
 beaut ie of  the  Queenes  and  Concubines,  yeas  and  they 
 looke  upen  their  owne  attire  and  riches :  and  they  ac- 
 count t'hefe,  great  things:  but  fo  foone  a  s  ever  they  be- 
 hold the  Spoufe,  fhefodimmethall  their  beautieand 
 glorie,  fo  that  they  fet  their  eyes,  upon  her,  and  pro- 
 nounce her  blefled  :  yea,  the  Queenes  and  Concubines 
 alfo,  which  glorie  in  thek  owne  pompe  and  gloiie,- 
 toll  her. 
 
 Hence  Obfeive. 
 
 lhat  the  Saints  being  clothed  with  the  Spirit  and  glorie  of 
 Chrifl^  are  the  admiration  of  the  world.  Such  is  the  privi- 
 ledge  of  the  Saints,  thatmany  times  prophane  world- 
 lings are  forced  to  pcferre  the  (late  of  the  godly  before 
 their  owne,  and  to  wifh  they  were  like  unto  them. 
 As  <sW,  rharachy  Falaam,  and  others  :  fometiines  the 
 Saints  have  been  madefo  honourable,  by  the  appea- 
 rance of  Cod  among  them,  even  in  the  fight  of  men, 
 that  the  very  heathen  Nationshave  confefled  thatthey 
 were  happy D  God   had  done  great  things  for  them} 
 v  thus  ifracl  of  old  was  praifed  and  accounted  happy,  for 
 the  manifold  bleffings  of  God  upon  her,  whom  he 
 hath  made  h'lgh^abovc  allNations  which  he  hath  wade^  in 
 *  praife^andinname^andin honour^  Dcut^  26.  19.  And  a- 
 gaine  Mcfes  faith,  inGetf.4. 6/1  his  is  your  wifdow^andyonr 
 nnderftanding^  in  the  eyes  of  the  people  $  which  /hall  heart 
 althefi  Statutes  and  fay  purely  this  great  Nation  js  a  wife  and 
 jwderUandwgpeople.  And  the  people  are  hid  to  magni- 
 fie  the  Difciples ,in  Aft.  5-  1 3- 
 
 Nc 
 
654  An  EXPOSITION  of  Chap.  6 
 
 Now  for  the  particulars  wherein  thefe  doe  fa  much 
 praife  and  commend  theSpoufe^  areexpiefTedinthe 
 next  words, 
 
 — ~~        VERS.  7. 
 Who  isftc  thatlookfth  forth  as  the  morning^  faire  as  the 
 Mo  one ^  clean  as  the  Sunne^  and  terrible  as  an  Army  with 
 Banners. 
 
 HEre  the  praifesforefpokenof,  arefet  forth  mqft 
 glorioufly,or  a  new  ftate  of  the  Church  is  defcri- 
 bed.     They  propound  this  Queftion,  faying, 
 
 Who  is  fie ,  &c. 
 They  were  not  ignorant,  or  in  doubt  who  fhe  was, 
 but  by  this  manner  of  fpeech  isnotedhet  excellency. 
 See  the  like  demand  in  vfal.  24.8.  Alfo  rfal.77. 13. 
 where  they  demand  thus.  Who  is  fo  great  a  God  as  our 
 God }  And  Co  it  was  faid  of  Chrift,  What  manner  ofvun 
 isthk}  Mark  4.  41.  8c  Mat.  8.  27.  So  here,  Whoisfie} 
 She  is  fo  beautifull  and  glorious  that  we  know  not 
 what  to  refemble  her  unto.  Afidthis  glory  of  the 
 Spoufe  is  fet  forth  by  fowre  excellent  comparisons. 
 
 1 .  As  the  Morning  for  her  beauty  and  frefhneffe. 
 
 2.  As  the  Moone  for  faimeffe  and  light. 
 
 3.  Asthe^^eforherbrightnefleaRddearnefTe, 
 
 4.  As  an  Army  with  terribk  hmners^  for  fortitude. 
 
 1.  The  Spoufe  is  fefembledto  the  morning,  Who  is 
 this  looktth  forth  as  the  morningfhix.  is,lightfom,  bright^ 
 and  chearfulh  The  morning  we  know  isfrefh  and 
 comfortable,  alfo  glorious  and  beautifull,  as  in  refped 
 of  the  lively  andcleare  colours  thereof,:  and  doth,  as 
 a  man  would  fay,  more  and  more[increafe  in  light  5  fo 
 that  the  Spoufe  is  not  compared,  neither  to  the  night, 
 
 nor 
 
Verf.  7.  Solomons  Song.  655 
 
 Bor  to  the  clawing  of  the  day,  or  day  breake,  but  even 
 to  the  glory  and  beauty  of  the  morning  it  felfe.  As  the 
 morning  is  comfortable  after  the  dark  night,  foisthe 
 divine  prefence  of  Chrift  to  the  foul,  after  the  dark 
 night  of  fin,  ignorance,  and  affli&ion. 
 Hence  Note, 
 lhat  divine  prefence  in  the  fouls  of  the  S. tints ^  is  very 
 fweet  and  comfortable.     It  is  like  the  breaking  forth  of 
 the  morning,  after  a  dark  ftormy  night.     When  the 
 foul  hath  been  in  darkneffe  without  light,  in  afflicti- 
 on, forrovv,  ignorance,  and  blindnefle,  and  then  to  be 
 filled  with  the  divine  prefence  of  Chrift,  for  the  Lord 
 to  breake  forth  then  in  light  and  glory }  how  fweer, 
 how  comfortable,  how  glorious  will  fuch  an  appea- 
 rance ofGod  be  to  the  foul?thus  it's  faid  to  theChurch, 
 t/infejlrine^  for  thy  light  is  come^  and  the  glory  of  the  Lord 
 is  ri fen  upon  the e^  and  the  Gentiles  fall  come  to  thy  light ^ 
 and  Kings  to  thebnghtnejje  of  thy  rijing0  Ifa.  60.  1.  5. The 
 Prophet  doth  here  allude  to  that  glory  that  fome- 
 times  appeared  upon  the  Mount,  Exod.  24. 15.  And 
 upon  the  Tabernacle,  ExW.  40.  32.  And  the  Temple, 
 1  Kings  8.  1 1 .  So  that  when  darkneffe  (hall  cover  the 
 Earth,  andgroffe  darkneffe  the  people,  the  prefence 
 of  God  with  his  people  (hall  be  life,  light,  and  glory 
 unto  them.   When  the  Lord  promifeth  profpentyto 
 hjs  people  he  faith,7  hen  fall  thy  light  breake  forth  as  the 
 fpornwg^lh.tf.S-      So  much  for  the  firft  comparifon  : 
 The  fecondfolloweth. 
 
 Faire  as  the  Afoonc. 
 
 The  Moone  in  her  full,  or  mod  glorious  (hew,  fee- 
 naeth  to  be  a  moft  glorious  Creature  indeed  :  its  cal- 
 led in  Hebrew  Ubanah^oih^i  whitenefleand  glorious 
 
 bright. 
 
*6$6  An  EXPOSITION  of         Ghap/6 
 
 bright,  fhining.    When  abundance of  giory  arid  light 
 is  promifed  to  the  Church,  God  fafeh^    i  hy  Sunne  fh.il/ 
 no  more  got  dorvnc^  neither  jhalitJy  Moon:  withdraw  /tfelf 
 Ifa.  60.  20.  And  the  light  of  the  Moone  fh all  be' as  the  light 
 of  the  Sunne ,  and  the  light  of  the. Sunne  fiaUbefeavenfeld, 
 Ifa.  30.  26. 1  he  Moone  is  faire  and  light -by  thjt  beau- 
 ty and  brightnefle  communicated  to  rKr  from  the 
 Sunne.     In  the  Sunnes  brightnefle  (he  hath  her  light. 
 HcnceObferve,1 
 1  hat  the  Saints  are  beautifully  andfhine  inihegjory  and 
 light  of  God.    As  tie  Moone  receives  all  her  light  from 
 the  Sunne,  fo  doe  the  Saints  receive  all  their  life^light, 
 «r.d  giory  iroin  Chrift  t-he  anointed  one  of  the  Father*. 
 The  A  poftles  faid  ofChrift,  iVefawhis  glory  as  the  glo- 
 ry of  the  onely  begotten  of the  father^  John  1.12.  Chrift 
 (hined  in  the  glory  o*  his  Father,  and  the  Saints  (hine 
 in  the  glory  of  Chrift  :   they  receive  all  their  grace' 
 and  light  from  him.   Of  his  fullnejfe  we  all  receive^  and 
 grace  / or  grace,  John  r.  \6.  As  Chrift  lived  in  his  Fa- 
 thers bofome,  and  councell,  a&edinhis  power,  and 
 ftood  in  his  righteoufnefl'e :  So  the  Saints  live  in  the 
 fecrets  of  the  Almighty,  and  partake  of  the  righteouf- 
 nefleof  God  in  Chrift,  they  fhine  in  the  fame  glory 
 &  excellency  as  Chrift  did.But  now  the  Moon,though 
 fhe  be  cleare  and  receive  much  light  from  the  Sun, 
 yet  fomfctimes  the  light  and  glory  of  the  Sunne  ise- 
 clipfedfrom  her:  neither  is  fhefo  perfectly  cleare,but 
 fometimesfhehath  fpots,  therefore  it  is  not  only  (aid, 
 that  the  Spoufe  is  faire  as  the  Moone,  but  it's  added, 
 
 Cleare  as  the  Sunne. 
 
 Here  are  the  degrees  of  grace,  the  Spoufe  is  made 
 partaker  of  3   her  firft  light  is  like  the  morning,  or 
 
 dawn- 
 
Verf.7.  Solomons  Song.  657 
 
 dawning  of  the  day,  the  fecond  beauty  like  the  Moon, 
 which  borroweth  her  light  of  the  Sunne $  the  third 
 degree  like  the  Sunne  it  felfe  in  brightnefle.  The 
 Spoufe  is  cleare,  or  pure  as  the  Sunne,  asitisfaid.  The 
 path  ofthejuft  is  as  thef/j/ning  light,  thatfiineth  wore  and 
 more nntill the perfcU  <^yD  Prov.  4.  18.  He  meaneth  not 
 that  the  Spoufe  is  aloncD  and  fimply3  as  the  Sunne 
 hath  not  her  light  from  any  other,  but  that  (he  is  glo- 
 rious and  wonderfullof  majefty,  and  that  fheftands 
 in  the  fame  glory  and  majtfty  as  Chrift  did.  In  Chrifts 
 transfiguration  it's  faidDthat  his  face  didfrine  as  the  Sun, 
 Mat.  17.  2. 8c  Revel.  1. 16.  It  is  faid.,  that  his  face  JI)one 
 as  the  Swtfiineth  in  hrsflrength.  In  a  word,  under  thefe 
 fpeeches  the  holy  fpirit  would  not  onely  note  the 
 growth  of  the  Spoufe.,  by  comparing  her  to  the  mor- 
 nings but  the  excellency  and  glory  of  her  by  refem- 
 blingher  to  the  Moone,  yea,  to  the  Sunne,  the  molt 
 excellent  and  glorious  of  all  the  heavenly  Creatures 
 that  we  doe  behold.  Chrift  himfelfe  is  the  Sunne  of 
 righteoufnedc,  in  whofe  glory  and  excellency  the 
 Church  fhines.     Hence  Obferve, 
 
 That  the  glory  and  excellency  of  the  Saints  is  the  fa \m 
 with  the  excdl  ncy  and  glory  ofChnjl. 
 
 The  Spdofc  is  not  onely  like  the  joyfull  morning, 
 pleafanc  and  comfortable,  and  like  the  Moone  that  re- 
 ceives light  from  another,  buthalfo  glorious  and  ex- 
 cellent as  the  Sun  of  righreoufneflt  himfelfe.  The 
 Saints  are  faid  to  out  on  drift y  Gal.  3.  27.  And  the 
 mman  (  which  is  the  Spoufe  )  is  chatbedmtb  tbt  Sun, 
 Rev.  1 2.1  .That  is,Aic  is  cloathed  with  Chrift, with  his 
 rightcoufneffe  :nd  lory.  Thus  the  Armies  which 
 were  in  Heaven  foil  wing  Chrift,  are  faid  tobsclo *tb- 
 ed  in  fim  tinner*,  wkitt a^d  didn't,  Rev.  19*  1 4.  They 
 
 Pppp  are 
 
658  An  EXT  0  S  I  T  ION   of        Chap,6 
 
 are  cioathcd  with  the  fame  annointings,and  the  fame 
 fpirir,  that  Chriftis5as  the  Apoftle  teftifieth,  that 
 as  he  is  ( to  wit,  Chrift  )  fo  are  we  in  this  pre(ent  mrldy 
 i  John  4.  17.  The  laft  commendations  in  the  verfe 
 ioIlo#eth. 
 
 tAridterrihle  as  an  Army  with  banners. 
 
 The  Spou te  was  glorious  in  her  terrour  and  forti- 
 tude, fne  was  an  amazement  and  trembling  ro  all  her 
 fpirituall enemies,  pulling  downe  with  fpiritu^ll  wea- 
 pons strong  folds  z&c.  2  Cor.  10.4.  The  people  of 
 Jfrael  were  a  type  of  the  fpirituall  Church,  who  were 
 a  people  faved  by  the  Lord  the  jhield  of  their  helpe,  and  the 
 Sword  if their  excellency ,  Deuc.  33.  29.  God  caftthe 
 dread  of  them,  and  the  fcare  of  them  upon  the  Nati- 
 ons under  the  whole  Heaven,  who  heard  the  report  of 
 them  and  trembled,  cDeut.  2.-25.  The  people  heard 
 and  were  afraid,  forrow  tooke  hold  on  the  Inhabi- 
 tants of  €Palejlina  5  the  Dukes  of  Edom  were  amazed3 
 the  mighty  men  of  CMoak  trembling,  took  hold  upon 
 them ,  .  all  the  Inhabitants  of  Canaan  melted  away, 
 feareand  dread  fell  upon  them,  by  the  greatnefTe  of 
 thine  arrae  they  fhall  be  as  (till  as  a  ftone,  &c.  Exod. 
 15. 15, 15.  Having  fpoken  of  this  more  largely  in  the 
 firft  verfe  of  this  Chapter,  I  fhall  paflfeit  here,  and 
 proceed. 
 
 V>EfcS.  8.  ~^ 
 
 /  mnt  dovont  into  the  garden  ofNuts,  to  fee  the  fruits  of 
 theValley^  and  to  fee  whither  the  Vine  founded,  and 
 theTomepranates  budded. 
 
 o 
 
 THefe  words  containe  an  anfwer  to  an  ob/e&ion  : 
 The  obje&ion  may  be  thus  framed  according 
 
 to 
 
Vert  8.  Solomons^.  659 
 
 to  the  anfwer.  How  commeth  it  then  that  you  with- 
 drew  your  felfe  from  me3  if  not  becaufe  you  would 
 forfake  me  for  my  former  negligence  I 
 His  anfwer  is,  that  he  went  tor  other  ends. 
 
 1.  To  vijite  his  garden,  and  fee  the  fruits  of the  Val- 
 lej,  &c. 
 
 2.  To  call  her  back  from  her  mourning  and  dole- 
 fullwandring. 
 
 The  firft  is  declared. 
 
 Firft,  By  the  place  unto  which  Chrift  went :  he  did 
 not  altogether  depart  from  his  Spoufe,  but  went  into 
 the  Garden,  that  is,  into  the  AfTemblies  and  meetings 
 of  his  Church. 
 
 secondly,  This  is  farther  explained  by  the  ends  for 
 which  he  went  downe  into  his  Garden,  which  was, 
 
 Firft3  to  fee  the  plants  of  the  Valley,  to  wit,  humble 
 fpirits,  and  fuch  as  are  nothing  in  themfelves3  but  rely 
 wholly  upon  grace. 
 
 Secondly^  to  fee  all  the  Members  of  his  Church: 
 
 boh  fuch  as  refemble  the  Vi*e,  if  they  were  towards 
 
 *  the  fruits  of  righteoufncflTe^  and  alfo  fuch  as  refemble 
 
 the  Pomegranate  Tree,  if  they  were  but  budding  forth, 
 
 as  it  were. 
 
 /  went  downe  into  the  Garden  cf  \uts, 
 
 Chrift  maketh  mention  of  going  downe  unto  her  5 
 hefpeaketh  of  a  time  paft3  even  that  time  which  is 
 mentioned  in  the  former  Chapter,  when  he  found 
 hcrafleep.  The  Spoufe  is  called  a  GatdenD  I  went 
 dov^nt  to  the  Garden.  And  here  it  is  Tranflated,  The 
 Cjtrden  of  Vj4t<,  being  generally  fo  taken  by  the  He- 
 brew  Rabbies.  The  word  Egpz  is  not  found  in  all  the 
 
 Pppp  i  Scripture 
 
66o 
 
 AnEXT  0  S  IT  ION  of         Chap.  6 
 
 Scripture,  but  in  this  place.     We  may  take  it  for 
 thofe  aromaticall  Trees  and  fruits  (  fuch  as  Chrift 
 Gardens  are  planted  with,  Chap.  4.12,  i$\  ancj  j* 
 it's  to  be  underftood  of  that  fruit  which  we  call  Nur 
 megs, and  the  like. 
 
 Or  we  may  take  the  words  thus,  Icamedwneuth' 
 Umd^d  M     For  Sgoz  *<hich  is  taken  to  be 
 the  Nut,  may  be  derived  ofGazaz,  which  fignifieth  to 
 cut,  or  mare.     And  fo  it  feemeth  moft  fit  to  take  it 
 thus,  and  it  rather  ftandeth  both  with  the  etimolog* 
 of  the  Hebrew  word,  and  alfo  moft  agreeable  to  the 
 circoroftanceof  the  place,  becaufe  afterwards  he  men 
 tioneth  rtnu.     Pomegranates^  and  fuch  like,  with 
 which  men  are  wont  to  plant  their  Gardens,  and  not 
 to  commonly  with  Nut  Trees,  which  are  not  fo  much 
 of  account  and  eftimation.    And  f*  I  fay  *  e  may  take 
 it,  /  mm  dor„e  into  the  drifted,  garden,  for  by  this 
 fpeech  may  be  underftood  all  the  coft  and  labour 
 which  the  Lord  beftowed  upon  his  Vineyard,  by 
 planting,  watering,  drefiing,  and  beftowing  all  man-  , 
 iieroflabour  and  coft  upon  it,  thatit  might  be  fruit* 
 full:  In  this  the  Lord  fhewedthathe  did  not  out  of 
 loarhfomneffe  and  wrath  defert  from  his  Spoufe,  bat 
 rather  of  a  very  earneft  defire  that  he  had  to  finifh  the 
 heavenly  marriage  bnweene  them,  and  therefore  he 
 cotnes  down  to  make  her  as  a  well-dreffed  Garden. 
 Hence  Ob ferve, 
 
 That  Chrift  doth  not  withdraw  from  his  Spoufe  in  ever- 
 laflingdiftledjure,  hut  rather  tomanifefi  his  everlasting 
 love  unto  her.  Hence  it  is  that  Chrift  faith  here,  lam 
 come  dorvne  into  my  garden,  hefpeaketh  according  to 
 the  manner  of  men,who  in  the  Summer  time  come  to 
 
 fee 
 
Verf.  8.  Solomons  Song.  661. 
 
 fee  their  workes  thrive  and  profper  :  fo  that  it  is  as 
 much^  as  if  Chrifthad  faid,  Thou  fhouldft  not  have 
 been  difmaid(0  my  Spoufe^tbat  I  departed  from  thee, 
 for  therein  I  deak  but  with  thee,  as  good  Gardeners 
 and  Vine-dreflersdeale  with  Orchards,  gardens,  and 
 vineyards,  who comming  (perhaps  beforethe  rime  of 
 fruit)  to  looke  for  fruit,  and  finding  none  depart,  not 
 for  ever,  but  till  another  convenient  feafon,when  they 
 may  receive  fruit.  So  that  Chrift  will  not  lofehisla- 
 labourandcoft  beftowed  upon  his  Spoufe,  then  ow- 
 ners oftheir  gardens  and  orchards :  but  hewillcome 
 expefting fruit,  and  making  iruitfull,  as  the  follow- 
 ing words  doe  farther  hold  forth,  where  wee  have  the 
 end  of  Chrifts  going  downe  to  his  garden  5  to  wit: 
 
 To  fee  the  fruits  of  the  valley ,  and  to  fee  whether  the  Pine 
 fourifoed,  and  Pomegranates  budded. 
 
 To  fee  the  fruits  of  the  va7/eyjkc.  there  had  been  much  be- 
 flowed  upon  the  Spoufe  to  make  her  fruitfully  and 
 now  Chiift  takes  a  view  of  her  fruitful  ne  fie,  to  fee 
 whether  fee  anfvvered  the  labour  and  cofl:  he  did  be- 
 ftowupon  her. 
 
 Fruits  here  properly  meane,  the  greene,  orfirftripe 
 fruits,  fuch  as  arecome  tomaturitieat  the  beginning 
 oftheyeaie,  or  fpiingtime^  fo  that  after  the  cold  ftor- 
 mie  winter  of  darkenefle,  ignorance,  and  tribulation, 
 comes  thechearefull  Spring  of  grace,  and  glorie  in  the 
 Church.   But  it  is  added. 
 
 7  he  fruits  of  the  valley 
 
 The  Hebrew  word  here  tranfiated  valley ,  fignifieth  a 
 River,  orBrooks,  and  a  Valley  alfo,  through  which  a  Ri- 
 ver or  Brooke,  did,  or  might  runner  becaufe  men  com- 
 mgnly  plant  there,  as  in  a  place  they  take  to  be  mod 
 
 plentk 
 
; — — — > — ' — = _ , i 
 
 662  An  EXPOSITION  of  Chap.  6 
 
 plentifullandfruitfull :  fo  that  the  Church  is  fcituate 
 low,  as  in  a  valley,  orftreams  where  pools  and  ftreams 
 of  water  are,  to  make  them  fruitfully  It  was  the  cu- 
 ftomeof  men  in  the  hot  eafterne  Countries,  to  plant 
 gardens  and  Orchards  neere  ftreames  and  pooles  of 
 water,  as  wee  may  fee  in  EccUf.  2. 6.  And  Ezek.  31. 45.. 
 It  followeth. 
 
 To  fee  whet  her  the  Vine  flour  ifljed^  and  the  Pomegranates 
 budded. 
 
 Thofe  that  plant  Vineyards  and  Orchards,8tc.  they 
 doe  not  only  looke  to  fee  the  growth  of  their  grafts 
 and  plants,  but  alfo  their  fruits,  whether  they  were 
 then  ripe;  fo  he,  fpeaking  after  the  manner  of  men, 
 did  wait  whether  his  Spoufe  were  glorious  in  fruitful- 
 neile,  whereof  he  hadtorerunningfignes,  even  as  the 
 flourishing  of  the  Vine,  and  budding  of  the  Pomegra- 
 nates, were  tokens  of  the  winter  paft,  and  the  Sum- 
 mer comming  on ;  which  order  Chiift  obferveth.  Mat. 
 24.  3  2.  So  the  whole  fum  of  this  verfe  is  thus  much  5 
 that  Chrift  vifited  his  Church,  to  this  end  to  make  her 
 fruitful!,  and  then  comes  expeding  of  fruit  from  her,e- 
 ven  fruits  of  union  and  communion. 
 Hence  note. 
 
 Tifftl  That  ckrifl  iifeth  all  meanes  to  iha\t  his  Church 
 afrmtfml  Spoufe.  For,  he  doth  vifit  her,  and  plants 
 her  in  the  valley,  to  wit,  in  the  midft  of  ftreames  of  li- 
 ving water. 
 
 Secondly  note. 
 
 }  hen  Chrift hath  ufed meanes  to  make  hi*  Spoufe  fruit-* 
 full0  he  cxpeifs  fruit  from  her. 
 
 He  comes  to  his  Spoufe,  and  doth  obferve  the  time3 
 even  the  time  of  fpringing.wi  en  the  Plants  and  Trees 
 
 fprout 
 
Verf.  9.  Solomons  Sang.  5  ^ 
 
 fprout  and  bud,  and  their  fruit?  begin  to  appeared 
 for  both  the  observations,  fee  Ija,  5.  1,  2,  3.  But  not- 
 withftanding  Chrift  did  thus  expeer  fruit  from  his 
 Spoufe,  yet  fometimesfhe  is  faulty,  and  doth  not  an- 
 fwer  Chrifts  expe&ation, and  Chrift  feemes  to  tell  the 
 Spoufe,  that  by  neafon  or  her  former  fieepie  condition, 
 there  was  no  fuch  flourifhing  of  the  plants,  as  ought  to 
 have  been,  as  appeareth  by  the  next  verfe. 
 
 VERS.  9 
 
 Or  ever  I  was  aware,  my  fcule  made  me  like  the  Chariots 
 of  Amminadab. 
 
 WEE  may  takethefe  words  to  be  the  continued 
 fpeech  of  Chrift, :  or,  fas  fome  thinkej  to  be 
 fpoken  of  the  Spoufe.  If  wee  take  them  for  the  words 
 of  Chrift,the  fenfe  wil  be  thus. 
 
 Or,  ever  J  was  aware,  o\\lknw  not3  or,  wee  may  reade 
 When  1  perceived  not  theft  things .  viz.  the  Vine  to  flou- 
 rifh,  and  the  Pomegranate  to  bud,  d^c.  when  I  per- 
 ceived not  fuch  a  flourifhing  of  plants,  as  ought  to 
 have  been  :  then  Chrift  puts  in  his  helping  hand,  as  in 
 the  following  words. 
 
 My  fettle  made  me  like  the  Chariots  of Amm'nadab 
 My  foulemademe^ormyfouleputme^  that  is,  my  loving 
 affeftion  and  tender  heart,  put  me  upon  fome  meant  s 
 to  help  my  people.  This  manner  of  fpeech  notethan 
 earneftdefire5andftrongaffeftions,rf/  my  fettle  loveth0 
 Chap.  1.7.  and  my  foule  hateth,  if  a.  1.  14.  My  fouleis 
 joyful,  ifa;  61.10.  And  the  like.  Chrift  hereby  declareth 
 with  what  earned  affeftions  he  was  ftirred  up  to  awake 
 and  help  his  Spoufe  .-he  doth  not  love  to  fee  her  in  a 
 darke  low  condition,  but  makes  haft  to  comfort  her, 
 
 which 
 
664      •  An  EXPOSITION  of         Chap.  6 
 
 which  is  expreffed  by  the  following  metaphors. 
 
 My fouk  made  me  life  the  Chariots \&c. 
 
 Made  me  life,  or, fet  me  upon  Chariots,  that  is,  yeilded 
 megoodandfuremeanes  to  be  carryed  and  borne  up. 
 The  peoples  converfion  unto  Chrijft/is  called  a  bring- 
 ing of  them  Vpon  horfes,  and  Chariots,  for  an  offering  un- 
 to the  Lord,  If  a.  66.  20.  So  thnt  Chrift  is  as  Chariots  to 
 his  people,  to  help  and  fuftaine  them  by  his  Spirit; 
 Chariots  were ufed  in  warres,  Joflma  n.  4,  and  when 
 God  threatneth  venegeance  unto  the  wicked,  he  faith, 
 he  will  come  with  his  Chariots  life  a  whrile-wind,  to 
 render  his  anger,  &c.  A  nd  the  Propets  of  old,  were  cal- 
 led, the  horfemen  and  Chariots  of  lfrael,2  King.  2.  12. 
 All  which  notes  that  they  were  for  ftrength  andfup- 
 port,  by  thefe  Chrift  is  here  faid  to  carrie,  fuftaine, 
 and  fuccourhi^  people.  Neither  doth  this  only  note 
 the  meanes  of  Chrifts  comming  to  help  his  Spoufe 
 but  in  the  following  words,  the  (peed  that  he  made. 
 
 ihe  Chariots  ofAmminadab. 
 
 The  Hebrew  Awminadab  figniteth  my  willing  people^ 
 or \my  princely  and  noble  people  ;  that  is,  As  they  that  be 
 my  bounteous,  noble,  and  free-hearted  people,  do  the 
 things  that  they  doe  cheerefully,  and  therefore 
 with  themore  expedition  and  fpeed  then  others  :  fo  I 
 came  cheerefully.,  and  with  a  ready  mind,  after  I  had 
 encerefoked  upon  the  matter,  to  feeand  comfort  my 
 Spoufe.  Thus  Chrifts  people  are  faid  to  be  a  willing 
 people  in  ihe  dry  of  his  power,  Vfal.  no.  3.  that  is,  they 
 are  fuftained  with  a  free  or  princely  fpirit.  The  verfe 
 being  opened,  let  us  obferve  hence. 
 
 Ftfft*  1  hat  Chrift  abfenteth  himfelfe  from  his  Spoufe,  no 
 
 longer 
 
Verf.9-  Solomons  Song.  66$ 
 
 longer  then  jt  fo all  be  for  .her  good.  For  here  he  faith. 
 When  I  perceived  not  thoje  things^  to  wit,  the  Vines  to 
 flourifh,  ckc.  My  joule  Jet  me^  &c.  I  was  reftleffeun- 
 tilllcametovifitmy  Spoufe.  It  is  with  Chrift,  as  it 
 was  with  Jofeph^  who  though  he  refrained  for  a  while 
 from  his  Brethren,  yet  he  could  not  long  conceal e3but 
 he  muft  difclofe  himfelf  unto  them  :  fo  though  Chrift 
 dothfomtimc  fecm  to  withdraw  from  his  people  for 
 a  while,and  that  for  their  good,  yet  he  abfents  himfelf 
 no  longer,then  needs  he  muft,  and  after  returnes  with 
 lager  manifeftations  of  his  love  and  favour  then  be- 
 fore  he  fhewed. 
 
 Secondly,  Obferve. 
 UhenChrijt  comes  to  rajfe  his  people  out  oj  a  low  and 
 darke  condition^  he  comes  with  power  ^  jlrength  and  jpeed. 
 My  joule  made  me  like  the  chariots 5  &tc.  Chariots  are  for 
 ftrengrh  and  fpeed.  Chrift  comes  to  comfort  and 
 fupport,as  with  Chariots. 
 
 Thirdly,  Chrijls  people  are  a  bounteous  ^noble^  willing^ 
 and  free  hearted  people. 
 
 Thefe  are  they  that  follow  the  Lamb,  and  ferve  the 
 Lord  freely  and  willingly,  and  not  of  neceffitie  and 
 conftraint :  foits  faid of  Chrifts  Subjects,  in  Pfal.  no. 
 q.his  people pal  be  wdling  m  the  day  ofhisporver^then  there 
 needs  no  coaftion  or  compulfion  ufed  to  draw  them, 
 to  the  obedience  of  Chrift,  but  they  are  drawne  by  the 
 Scepter  of  his  Spirit,  fwaying  their  hearcs  by  the  fweet 
 drawing  of  his  Spirit,  and  grace. 
 
 It  followeth,  as  before  Chrift  had  declared  his 
 purpofe  and  refolution  of  his  returning  to  the  C  hurch 
 tocomforther  and  fupport  her :  fo  now  he  fliewcth 
 what  he  fpake,  when  he  came  to  freiv,  in  the  next 
 verfe. 
 
 Qqqq  VER& 
 
666  An  E  X  r  o  s  I.T  j  o  N  of       Chap.6 
 
 VERS.  16. 
 
 ■ 
 
 Letnrm^retnrn^  OShuUmite,  returne,  returne,  that  wee 
 may  look,;  upon  thee :  whit  wtllyee  jeem  the  Shulamite? 
 as  it  were  the  com?  any  of  two  Armies . 
 
 IN  the  former  verfe,  Chrift  declared  his  eafneft  af- 
 ruction,  and  willingnefle  to  vifit,  and  comfort  his 
 people,  which  thing  is  made  more  manifeft  herein 
 this  verfe,  by  thedefcription  hemaketh  of  his  recal- 
 ling her,  and  of  the  effe&s  following. 
 
 Chriits  recalling  of  the  Spoufe  is  declared. 
 i.  By  the  manner. 
 2.  By  the  matter. 
 In  the  manner  we  may  note. 
 
 Fir(V3  The  earned  affeftions  of  Chrift,  in  that  he 
 doublethhis  expreffiofl,  faying,  retume0  retnrne^  Sec. 
 and  this  doubled  twice5  to  (hew  theearneftnefleand 
 certainty  of  his  defire. 
 
 Secondly,  By  theEpithite  Chrift  is  pleafed  to  give 
 his  SpoufeD  calling  her  shmamita,  which  is  from  her 
 peace  and  perfeftion. 
 
 As  for  the  matter,  it  is,  that  the  Spoufe  fhould  re- 
 turne  to  her  former  feeling  and  comfort  in  Ghrifr,  an4 
 this  is  declared  by  the  end,  to  wit^lhat  we  may  loohjtpon 
 thce^  that  Chrift  &  his  friends5may  behold  the  beautie 
 and  glorieof  the  Spoufe. 
 
 Laftly,  The  effeft  of  all  isthis£hat  Chrift  and  his 
 friends  doe  admire  her  glorie,which  admiration  is  ex- 
 preffed  by  aqucftion,  andananfwer. 
 
 The  Queftion  is,  What  flail  wee  fee  in  the  shnlamite  \ 
 
 The  anfwer  isx  as  it  were  the  company  of  two  Armies. 
 
 Bjetume0 
 
Vert  10.  Solomons  Song.  667 
 
 Rcturnc^  refurne^  &C 
 
 Thefe  are  the  words  of  Chrift,  unto  bis  Spoufe, 
 whoinfeekingofhim,  had,  as  om  would  fay,  gone 
 beyond  him.  And  this  calling  of  her  back  againe,  is 
 cxpreftedunto  us  under  the  iimilitude  of  an  earthly 
 man,  who  as  it  wereafarreofF,  callethand  fhouteth, 
 even  as  loud  as  he  can,  by  words  and  fpeech,  to  bring 
 back  fuch  as  wander  out  of  the  right  way,  hereby  is 
 (ignifiedthe  earneftnefle  of  Chrift,  to  call  home  his 
 Spoufe  unto  himfelfe. 
 Hence  Obferve. 
 Firft  That  Chrifts  voice  is  an  ejfeffuall  meanes  to  convert 
 us  unto  himfelfc. 
 
 Chrifts  voice  fpeakes  fpiiit  and  life  to  the  hearers  5 
 for  his  words  are  fpirit  and  life.  And  therefore  Chrift 
 hknlelfe  faith,  in  Job.  5.  25,  28.   That  the  koure  was 
 comming^  and  then  was^  when  the  dead  fh all  heare  the  voice 
 of  the  Sonne  of  G  od^  and  they  that  heare  fi all  five ^  and  they 
 that  are  in  the  graves  (oi  fin,  ignorance,  earth,  and  flefh) 
 fhall  heare  his  voice  and  come  forth >?  &c. 
 Secondly  Obferve. 
 iVhenChrijt  calls  any  by  his  voice ,  to  retnrne  unto  him 
 he  cals  earneitly  and  effeclually. 
 
 When  Chrift  commeth  and  calleth  at  the  doores 
 of  our  hearts,  he  will  take  no  deniall,  he  will  not  be 
 put  off  vyith  any  delayes  or  denials  whatsoever  .*  but 
 makes  his  voice  to  be  heard,  and  cals  aloud,  untill  we 
 heare  and  returne  unto  him.  Herehedothas  it  were 
 double  and  treble  his  fpeech,  by  repeating  the  word 
 return?.^  foure  times.  Nowfolloweth  the  title  he  gi- 
 veth  the  Spoufe. 
 
 Q_qqq  2  0 
 
6^8;  An  EXPOSITION  of        Chap.  6 
 
 0  ShnUmte* 
 
 Under  this  title,  he  declareth  the  peace  and  perfe- 
 ction of  the  Spoufe,  as  Solomon  (  which  in  Hebrew she- 
 hraoh)  had  bis  name  of  peace,  becaufe  he  was  a  figure 
 ■of-Chrifl-,  the :  Prince  of  peace,  and.  Jemfakm  was  alio 
 called  shalem^  cvSahm^  Pfal.y6.  3.  which  fignifieth 
 peace^Heb.j.  2,  So  here  the  Spoufe3  called  upon  to 
 returne,  is  named  flmlamite^ox  shulamitejfcpl  her  peace 
 with  Cod  in  Chrift.  Now  becaufe  this  hath  fome  re- 
 ference to  Jerufahm^fome  doe  apply  this  to  the  caL 
 ling  of  the  Jews,  as  it's  foretold,  Rom.  11.  25.  But 
 wee  may  apply  it  to  the  new  Jerufalem,  the  generall 
 afiembly,  and  Church  ofthefirft  borne.  And  then  it 
 notes  the  peace  and  perfe&ionsoftheSpoufe.. 
 Hence  obferve. 
 
 ikoit  ihz  Saints  are  perfetf  in  peace  and  union  with 
 Chrift. 
 
 Chrift  hath  raifed  his  .Saints,  by  the  lively  quick- 
 ning  voice  of  his  fpirit,  and  hath  made  them  fit  toge- 
 therwith  himfelfe  in  heavenly  places,  Ephef  3.  6.  And. 
 the  Saints  are  faid  to  beD  compleatin  £hnft^  CoL  2. 10. 
 And  to  be  compleate  in  tfa  will  ofGodfol.  4.  i2.Againe. 
 Secondly  Obferve, 
 
 That  Chrift  ufethall  manner  offrveet  and  loving  fpee- 
 ches,  toperfwadehis  Spmfe  to  reUirneunto  him. 
 
 Here  he  faith,  0  my  $hulamite,or*my  perfeffone,  for 
 all  which  fee  before  in  Chap.  5.1.  where  he  faith, 
 my  love, my  dove,  my  undejikd,  &c. 
 
 Thus  much  for  the  manner  of  Chrift V  fpeech. 
 Now  for  the  matter  of  it,  that  fhe  might  returne  to 
 ■fe.de  her  former  comfort,  which  is  declared  by  the 
 ei{d  •  to  wit. 
 
Vcrf.  io.         Solomons  Song.  669 
 
 That  we  may  Uoke  upon  thee. 
 
 That  we  may  looke  upon  thee,  or3  let  us  fee  (  or  view  ) 
 thee:  this  raeaneth  a  looking  on  writh  deiigbt^  and  joy. 
 Now  Chrift  lpeaketh  this  in  his  owne  nameD  and  the 
 name  of  his  friends  whom  he  mentioned  before,  verf 
 9.  for  he  is  defirous  that  they  alfo  with  himfelfe,  may 
 be  partakers  of  the  beauty  and  glory  of  theSpoufe: 
 this  being  alfo  fpoken,  according  to  earthly  ciifto^ies, 
 for  as  the  Bridegroome  hath  his  friends,  whom  he 
 would  make  partakers  of  the  glory ofhis  Bride,  Co 
 the  Bride  hath  hers,  whom  fhe  would  be  glad  to  have 
 beholders  of  her  excellency  and  glory  likewife.    The 
 friends  of  the  Bride  are  her  fellow-members,  whom 
 fhe  would  make  partakers  with  her  felfe,  tobehold 
 the  ma  jefty  and  glory  of  Chrift  her  head,   The  Bride- 
 groomesfiiends  may  be  faid  to  be  the  fame,  whom  he 
 would  have  to  behold  the  glory,  rkrhes,  and  inward 
 beauty  of  his  Spoufe.     Thus  the  faithfullare  called 
 the  friends  of  Chrift,  in  Jtbn  1  5.1  5. 
 Hence  Obferve, 
 That  Cbrijl  dtlighteth  that  himfelfe  and  his  friends, 
 fkould  heboid  the  excellency^riches^Kd  beauty  ofhis  Saints. 
 T^eturte,  that  we  may  heboid  thee^  that  we  may  fee  thy 
 inward  beauty  and  glory.     It  is  fin  that  obfeureth  the 
 Saints,  but  it  is  the  riches  of  grace  and  glory  that 
 Chrift  delighteth  to  fee  in  his  Saints.     The  end  of 
 all  this  followctb,  towit,  the  admiring  of  the  Church- 
 es glory. 
 
 What  fball  we  fee  in  the  sbulamite  Z  Asit  were  the 
 company  of  two  Armies. 
 Chrift  turneth  his  fpeech  to  his  friends,  by  asking 
 
 of 
 
670  An  EXPOSITION  of  Chap.  6 
 
 ,  of  this  queftion,  rrbat  fhatlwijet,&c.  or3  would ynu 
 iQoke^&c.  This  queftion  isoncly  toftirup  attenti- 
 on and  affe&ion  in  the  hearers*  that  they  might  be 
 witneflcs  of  the  Churches  glory.  This  is  expreft  by 
 way  of  demand,  the  anfvver  is  made  by  Chrift  hitnfelf. 
 
 tA$  it  were  th>  company  of  two  ^Armies. 
 ^inp        As  the  company ,  or,  as  the  dance  :  that  is,  a  company 
 
 Chorus  tar  of  danccr s  ^  kap  and  danCe  for  joy .    It  is  fcy  CQ^ 
 
 Flutes ,  cerning  the  peoples  fpirituall  deliverance,  O  Virgine 
 itTSfa.  °fIlrae^  &c'  thoufyaltgoe  forth  in  the  dance  of  them  that 
 the  com-  make  merry :  then  $mU  the  Virgines  re  Joyce  in  a  dance } 
 M?yif  ]er.  31.4.  i3.  So  it  notes  joy  andrejoycing  lifee  the 
 Dancers,     company  or  dance  of  two  Armies. 
 
 Of  two  Armies. 
 
 The  Hebrew  LMahanaim  fignifieth  the  company  of 
 two  Amit> )  or,  two  Camps  that  meet.  When  Jacob 
 met  Laban,  Gcnef.  32.  1,2.  the  Angells  of  God  met 
 him,  and  when  facet  faw  them^he  hi^Thisis  the  herds 
 Ho$i^  and  called  the  place  Ublahanaim.  Unto  this 
 joyfull  meeting  of  thefe  two  Armies  of  Jacob,  do:h 
 Chrift  liken  his  Spoufe  unto.     Hence  Note., 
 
 That  the  meeting  of  Chrift  and  his  saint  s^  is  a  joy  fail 
 meeting.  Us  like  the  meeting  of  Jacob  and  his  Army 
 of  Angells.  The  Spoufe  is  let  forth  by  an  excellent 
 order,  like  a  company  of  Armies  pitching  their 
 Tents*  The  camming  in  of  the  Saints  unto  Chrift  is 
 like  a  troup  of  dancers,  like  unto  that  number,  and 
 with  the  lame  joy3  wherein  the  people  returning  to 
 David,  did  receive  him  with  great  joy  and  comfort, 
 as  he  did  comfortably  entertaine  them  ;  and  all  this 
 
 was 
 
Verf.  9.  Solomons  Song.  $7l 
 
 was  done  at  LMabanatm^  as  appeareth,  2  fam.  19.  And 
 thus  Chrift  couforteth  his  Spoufe,  and  rcjoyceth 
 himfelfe  by  beholding  of  her  holineflc  artd  glory  : 
 here  is- a  molt  joy  full  meeting,  a  glorious  fight.  Thus 
 endeth  the  fixth  Chapter. 
 
 (Santicles 
 
672  Chap.  7 
 
 Canticles. 
 
 Chap.  7.  Verf.  1,2,3,4,5,6^. 
 
 Haw  beautiful  I  are  thy  goings  with  Shoes,  0  Princes  Daugh- 
 ter ?  ri  hejoynts  of  thy  1  highs  are  like  Jewells,  the  worke 
 of  the  hands  of  a  cunningWor  Ionian. 
 
 Thy  Navell  is  like  a  round  Goblet,  which  wanteth  not  liquor  i 
 thy  Belly  is  like  an  heap  of  Wheat  fet  about  with  Lillies. 
 
 Thy  two  Breajls  arelike  two  young  Roes  that  are  Twins. 
 
 Thy  Neck™  a  Tower  oj  Ivory ,  thine  eyes  like  the  Fijh-pools  in 
 Hefibon,  by  the  gate  of '  Bath-rabbim  :  ThyNofefrasthe 
 Tower  of  Lebanon,  which  looketh  toward  Damafcus. 
 
 Thine  head  upon  thee  is  UkeCarmel,  and  the  haire  of  thy 
 head  like  purple  :  The  King  is  held  in  the  Galleries,  &c. 
 
 ERE'S  another  commendation  of  the 
 
 Spoufe  by  her  feverall  parts :    If  it  be 
 
 demanded  why  itisfo,  feing  there  is 
 
 no  new  thing  fallen  out  between  the 
 
 former  commendation  and  this  ?  The 
 
 anfwer  is  this.,  here  is  a  new  occafion 
 
 notwithftanding5  of  praifing  the  Spoufe:  forthefor- 
 
 merwasto  comforthen,  and  to  raifeher  up  after  her 
 
 affliftion  and  forrow,  by  afluring  her  that  fhewase- 
 
 ven  as  precious  and  beautifull  in  his  eyes3  as  (he  was 
 
 before  her  unkind  dealing.     And  now  having  in  a 
 
 (hort  digreftion  anfwered  all  the  doubts   that  the 
 
 Spoufe 
 
Verf.i.  Solomons  Song.  6f$ 
 
 Spoufe  might  make,  (hewing  that  his  withdrawing 
 himfelfe  was  for  her  good,  even  to  caH  her  to  a  more 
 neer  communion  with  himfelfe.  And  now  this  com- 
 nriendations  which  is  from  the  feet  to  the  head,  (hew- 
 eth  how  comely  and  dele&able  (he  was  in  her  re- 
 turning unto  him  ;  fo  that  here  is  declared  the  judge- 
 ment that  Chrift  ftill  retaineth  of  his  Spoufe,  by  pro- 
 fecuting  the  commendation  of  her,  in  the  reft  of  her 
 members :  towit^  Her  Feet^  hcr'lhighs,  hcr'clivcll^  her 
 Belly ,  her  Lreajis^  her  Kec^  her  Eyes^  her  Head,  her  Stature^ 
 her  Mouthy  and  now  her  heart  is  fecled  and  eftablifhed, 
 (he  refteth  fecured  that  Chrift  andfhe  (hall  never  be 
 feparated,that  (he  (hall  never  fall  from  grace,  neither 
 will  her  beloved  fall  from  his  love. 
 
 The  particular  members  of  the  Spoufe  are  here  de- 
 (bribed  in  another  order  then  before,  in  Chap.  4.  and 
 Chap=  6.  for  there  the  commendations  began  at  her 
 head, and  fodefcended  to  her  lower  parts,  even  to  her 
 feet}  but  here  it  begins  at  her  feet,  and  toother  parts 
 upward  unto  htr  head. 
 
 Some  thinke  this  defcription  was  made  by  the 
 friends  of  the  Spoufe,  fpokenof  in  the  former  Chap- 
 ter, becaufe  Chrift  is  fpoken  of  as  another  or  third 
 perfon,asin  Verf.  5.  8C9.  but  we  may  take  it  for  the 
 continued  fpeech  of  Chrift,  making  an  end  of  the  com- 
 mendations that  he  began  in  the  former  Chapter. 
 Let  us  come  to  the  particulars  themft  Ives. 
 
 How  be  ant  i full  are  thy  feet  with  Shoesfi  Vnnces  Daugh- 
 ter ?. 
 
 TheShuIamiteox  Spoufe  of  Chrift  is  here  admired 
 for  her  beauty  and  Ornaments,  that  her  beloved  hath 
 furniflied  her  withall3and  its  expreiled  thu*. 
 
 Rrrr  Hon- 
 
674  An  EXPOSITION  of        Chap.7 
 
 Hvtp  beautifull  are  thy  feet ,  8cc. 
 
 The  feet  are  the  inftruments  of  walking  too  and 
 fro,  we  may  read  ,  ym  beautifull  *re  thy  goings^  8cc. 
 Sometime  by  th  meant  found  afFe&ions,  as 
 
 in  Fa  h ;  e  liiay  take  it  for  her  obedience 
 
 and  fan   3       '  talking  in-the  truth,  being  now  fet  free 
 hqge  tin  join  8. %2.  walking  in  the  liberty 
 
 ,.5.  j  /And  it's  added, 
 
 Hm  beautifull  are  thy  feet  with  Shooes. 
 
 To  gee  bare- footed  was  a  figne  of  Captivity  and 
 fl  I  i  n,  //*,  20.  4.  2  Saw.  15.  30.  And  when  the 
 Lord  mentions  his  favours  to  the  Church,  he  faith,  J 
 pod  thee  with  "badgers  skin,  Ezck.  16.  10.  The  feet  of 
 thofc'hut  preach  the  Gofpellare  faidtobe  beautifully 
 Rom.  10.  15.  So  here,  the  Spoufe  in  her  returne  to 
 Chrift, L  faid  to  be  alfo/>e*«f //*///,  being  as  it  were,  Jhod 
 with  the  preparation  of  the  Gofpell,  Ephef.  6.  15.  By  the 
 knowledge  and  obedience  of  which,  (he  is  fet  in  the 
 way  of  Child*,  whereby  her  feet  and  goings  are  beau- 
 tifull and  glorious.     Hence  Obferve, 
 
 lhat  the  Saints  in  their  returning  to,  and  walking  in 
 C  hrifty  are  very  beautifull  and  glorious  in  their  goings.  It 
 is  a  glorious  thing  to  walke  in  Chrift,  to  walke  in  the 
 Spirit :  thofe  1  hat  thus  walke  are  faid  To  make  flraight 
 paths  for  their  feet,  Heb.  12.  13.  Sin  is  called  our  owne 
 rvayes,  and  crooked  wayes,  that  are  not  good,  but  to 
 walke  in  Chrift,  and  in  the  fpirit,  is  to  walke  in  beauti- 
 full paths.  When  we  walke  in  darknefle  and  bon- 
 dage,we  walke  as  it  were,without  fhooes,  bare-footed, 
 but  when  we  walke  in  the  knowledge  and  counfell  of 
 God,  then  we  walke,  as  it  were,  with  (hooes,  being 
 
 (hod 
 
Ver£ i.  Solomons  Song.  6y 5 
 
 (hod  with  the  preparation  of  the  Gofpeil.  Thus  much 
 for  the  glory  of  her  walkings,  her  honour  is  yet  fur- 
 ther fet  forth  in  that  it's  kid, 
 
 0  Princes  Daughtcrl 
 The  Hebrew  Bath-nadeb^  fignificth  Daughter  of  the 
 beautt full, or,  Of  the  Prince  or  noble:  then  we  aiay  read^ 
 0  bounteous  Princes  Daughter.    Princes  are  named  boun- 
 tifully as  being  free,  liberally  and  willing  to  doe  good 
 to  others.     To  be  a  Sonne  of Belial,  is  to  be  of  a  wick- 
 ed difpofltion^Deaf.  13. 15.  Andtobe  theSonneofa 
 Noble^is  to  be  (  fan  ingenuous  and  noble  difpofition, 
 Ecclef  10.17.  Hereby  is  noted,  that  the  Spoufe  is  of  a 
 Noble  race,  of  a  free  difpofition,  ready  to  communi- 
 cate to  others  of  t  fie  grace  {he  hath  received. 
 Hence  Obferve, 
 That  the  faints  are  of  a  noble  parentage  and  difpofition. 
 Thefe  are  they  w  hich  are  not  borne  of  blood,  nor  of  the 
 mil  of  man,  n\r  oftheflefi,  but  of  God,  John  1 .  1 3 .     The 
 Spoufe  is  called  the  Kings  Daughter^  Pfal.45.     The 
 wrord  which  dwelleth  in  us,  is  called  the  word  of  the 
 Kingdomet  becaufe  it  brings  a  Kingdome  with  it :  and 
 the  Saints  are  called  Children  of  the  Kingdome:  The 
 Kings  Daughter  is  to  be  borne,  not  according  to  the 
 flefh,  but  according  to  the  promife;  like  If  uc,  which 
 was  Heire  to  Abraham  in  hishoufe,  whereas  ifemael 
 and  his  Mother  were  caft  out  of  doOrs.     TheApo- 
 ftleaffirmeth  that  the  Saints  are  not  Children  of  the  Ser- 
 vant^ but  of  the  free  vc;r,ian :  And  John  faith,  H  e  are  bom 
 ofGod^  and  hi s  fef d  -ewdineth  in  us,  1  John  3.  9.  As  by 
 feed  man  is  borne  of  carnall  conception,  fo  by  the 
 Spirit  he  is  born  of  fpii  icuall  regeneration.  And  as  the 
 Saints  are  of  an  hor<  nirable  birth,fo  they  are  of  a  noble 
 ingenuous  cihpofi        they  git  free  and  rtady  to  com- 
 
 Rrrrs  municatc. 
 
6j6  An  EXP  0  S  It I  ON  of         Chap.  7 
 
 municatc.  When  the  reftauration  of  glory  is  promi- 
 fed  to  the  Church,  it  is  faid,  that  rNabal)  the  foole^  or 
 vileperfenb  fhould  no  more  be  called  (Nadib )  liber  dl^  or 
 betwtjfuli^  Ifa,  32.  5.  That  is,  the  fool  or  vikperfon 
 fhall  no  more  be  called  a  Prince,  or  one  that  is  bounti- 
 ful^ but  he  fhall  be  called  fuch  as  he  appears  to  be  in 
 his  Villany.  Thus  muchfor  the  commendations  of 
 the  feet  of  the  Spoufe,  with  the  Epithite  given  her,  0 
 Princes  Daughter:  now  followeth  the  praife  of  her 
 1  highs^  in  the  next  words, 
 
 The  joynts  oft hy  Thighs  are  likejemlls^  theworkeof 
 the  hands  of  a  cunning  workman. 
 
 T  he  Originall  word  here  Tranflated  joj ntsi  is  not 
 found  tlfewhere  in  Scripture  5  it  figmheth  turnings 
 or  things  that  doe  compaffe  about.  Some  under- 
 hand it  of  the  Gii  die  wherewith  the  Spoufe  was  gird- 
 ed, which  they  did  ufe  to  weare  in  old  time,  lower  by 
 much  then  we  doe,  even  upon  their  Thighs,  as  ap- 
 pears by  Pfil.4. .5,3.  Or  about  theloynes,as  Mat.  3.4.. 
 And  the  A  poftle  ufeth  the  fame  phrafe3when  he  faith] 
 Gird  up  the  loynes  ofyourmind^  andbefober^  1  Pet.  1.  ig! 
 AndPtf/z/exhorteth  to  have  fiur  loins  girded  about  with 
 /r////),Ephef.  6.14. 
 
 But  we  may  rather  take  the  Thighs  to  be  the  bones 
 that  turne  and  move  in  the  hollow  of  the  Thighs: 
 ehefemay  betaken  for  the  whole  Spoufe,  and  all  her 
 parts,  every  part  h:\ving  in  it  comelinefle,  beauty3glo- 
 ry  and  ftrength  :  noting  the  upright,  goodly,'  and, 
 glorious  ftature,  andgeftureofthe  Spoufe,  whowal- 
 keth  in  a  due  and  comely  pofture.  Thefe  her  Thighs, 
 Are  like  Jewells. 
 
 j  swells  are  very  fine  and  coftly :  if  we  refer  it  to  the 
 
 Girdle. 
 
Verf.  i.  Solomons  Song.  £77 
 
 Girdle,  itfhewsthe  fineneffeand  fumptuoufnefle  of 
 it,  but  ifto  the  Thighs,  then  it  notes  they  were  neat, 
 and  comely.     It's  added. 
 
 The  worke  of  the  hands  of  a  cunning  wer^-matr, 
 
 The  Hebrew  Aman  fignifies  fidelity  and  fkillfull- 
 nefTe  in  his  workmanfhip :  So  we  may  read  it3  The 
 workfi  of  the  hands  of  a  cunning  Artificer ,  or,  faithfull 
 Craftfman:  this  is  added,  to  note  the  excellency  of 
 the  work  ov  frame  of  the  Spoufe,  even  like  unto  Je- 
 wells that  have  mrit  cunning  and  curious  workman- 
 fhip beftowed  upon  them  :  iuch  is  the  gloryDcomeli- 
 nefle,  and  beauty  of  the  Spoufe,  and  of  her  particular 
 members.         Hence  Obferve, 
 
 That  the  frame  and  proportion  of  the  Spoufe,  with  a)l  her 
 particular  members  is  very  beaut i full  and  glorious.  It's  like 
 the  curious  workmanlhip  of  fome  cunning  Artificer 
 in  Jewells  and  precious  (tones,  curioufly  cut  and 
 wrought  out.     The  Churches  proportion,  gefture, 
 ftature,  walkings,  and  conversions,  is  the  divine  and 
 gracious  workmanftip  of  God,  ^  he  work?  of  his  hands^ 
 Ifa.  60.  21.  So  that  God  himfelfeis  thechiefe  Artifi. 
 cer,  to  frame  this  heavenly  work  upon  the  foul.     As 
 BeztlicI,  and  Aho!iab?  were  filled  Math  the  Spirit  of  God, 
 in  wij 'dome,  under '{landing,  knowledge,  aridWorkmanJhip, 
 to  find  out  curious  works ,  to  works  **  gold  and  fiver,  and 
 the  art  to  Jet  fl  ones ,  for  the  m  akin  go f  the  Tabernacle^  and. 
 the  Mercy-feat^  and  Aarons  Garments.     So  the  Lord  by 
 his  glorious  Spirit,doth  make  his  Spoufe  a  more  beau- 
 tifull  frame  then  Aaron  was3  by  that  divine  work  of 
 Spirit,  life  and  glory,  that  he  frames  and  fets  up  in  the 
 ibules  of  his. 
 It.  followeth. 
 
 ve  k  s: 
 
W- — ^ !-~ — ■ 
 
 67$  AnEXPOSlTlo  N  of  Chap*/ 
 
 VERS.  2. 
 
 7hjf  Navell  is  like  a  round  Goblet  which  voanteth  net  li- 
 quor :  Thy  idly  is  like  an  heap  of  Wheat,  fet  about  with 
 Lillies. 
 
 THe  Spoufe  being  before  commended  for  her 
 walking  in  the  Gofptll,  and  in  the  truth  of  Je- 
 fus :  (he  is  now  further  praifed  for  her  propagating 
 the  glorious  truth  to  others,  and  therefore  fhe  is  here 
 compared  to  a  woman  conceiving  and  nourishing  her 
 Children.  The  shulamite,  or  Spoufe  of  Chrift  is  fitft 
 commended  by  being  likened  to  a  woman  with  child, 
 travelling  with  5  and  bringing  forth  Children.  And 
 fecondly3nurfing  them  with  theBreaftsof  herconfo- 
 lation,  as  'tis  faid,  if  a.  66. 1 1 .  Firft  it's  faid, 
 Thy  Navell  is  like  a  round  Gobkt,  &c. 
 The  Navell  is  that  by  which  the  Child  is  nourifhed 
 in  the  womb,  and  this  is  fet  forth  by  the  forme  of  a 
 round  Goblet y  or3  cupofroundneffe^  that  i$3  very  comely 
 and  beautifull  to  the  (hew,  as  we  fee  Globe  Glaffes,  or 
 (landing  cups  are,  that  be  made  after  that  fafhion.  It's 
 added. 
 
 Which  vpantethnot  liquor. 
 
 This  (hews  the  cuptobeplentifull,  that  is,  full  to 
 the  top,  and  overflowing,asD^/Wfpeaks,  VfaU  23.  5. 
 Or,  we  may  read  the  words  thus,  Let  not  the  liquor 
 fail:,  as  though  in  earneft  affe&ion  of  defire,  there 
 were  a  wifhing  for  a  conftant  and  full  fupplyot  grace, 
 towit,  thatthe  wombof  the  Spoufe  compared  to  a 
 found  cup3  might  never  decay  or  be  confumed,  but 
 rather  that  it  might  be  like  the  Widows  pitcher  of 
 Oile  mentioned,  1  Kings  4*  2. 
 
 The 
 
Vert  2.  Solomons  Song.  679 
 
 The  word  tranflated  liquor^  fignifies  mixture,  that     JW 
 x^liquor  mixed^ and fo made  fit  for  nourifhment^  for  „2^ 
 inthehoteafterneCountrie,they  ufed  to  mixe  their  compiexio, 
 wine,  fometimes  with  water,  and  fometimes  with  ^f^*] 
 milke,  to  allay  the  heat  thereof:  fo  wifdome  is  faid  v'wm  aqua 
 to  mingle  her  wine^  Vrov.  9.  2.  And  in  Chap.  5.  1.  mix!um, if<? 
 Chrift  drank*  his  wine  with  his  milke.   And  there  is  jJ^J 
 mention  made  of/ picedwine^chap.  8.  2  .that  is,  ming-  *q*a  una 
 led  with  fpice  to  make  it  the  more  refrefhing  &  com-  vinl.  tamm 
 fortable.  The  Navel  therefore  not  wanting  mixture,       j^q 
 denotes  the  abundance  of  fupply   of  fpirituall  nou-  M:f',s\ 
 iifhment  in  his  Spoufe,  for  the  cherifhing  of  her  tempet 
 young  ones :  fhe  is  not  deftitute  of  food,  &c. 
 Hence  Obferve. 
 
 'That  the  Spoufe  is  fupplyed  with  abundance  of  divine 
 grace,  to  nourifk  and  cherifj  her  owne  Children, 
 
 The  Lord  by  his  Spirit  and  graces,dr.thfurniih  the 
 Spoufe  to  feed  and  refrefh  her  owne  Members.  She 
 hath  wherewithalltonourifhthem,  as  it  were  in  the 
 wombe,  and  alfo  ftrength  to  bring  them  forth.  Hence 
 it  is,  that  the  Apoftle  in  preaching  the  Gofpel  is  like- 
 ned to  a  Father  that  begetteth,  as  in  1  Cor.  4.  1 5.  For 
 though  you  have  ten  thouf and  mfiruUers  in  Chriji,  (faith 
 he)  yet  haveyec  not  many  Fathers  :  for  in  Chrijt  Jefus  I 
 have  begotten  you  through  the  Cofpell.  And  fometime  he 
 isiikenedtoaMother,  where  he  faith,  My  little  ChiU 
 dren  of  whom  I  travel!  in  birth,  untill  Chnfi  be  formed  in 
 yeu^Gal  4.  19.  Asifthe  Apoft'e  had  faid,  ye  are  my 
 children,whom  with  muchpaine  and  travel,I  formerly 
 brought  forth  to  Chrift,but  you  have  corrupted  your 
 felves  againe,  and  fallen  from  your  former  profeffion  5 
 tnd  therefore  now  I  travell  with  you  again,  till  Chrift 
 be  againe  formed  in  you,  and  you  receive  the  right 
 
 fhape 
 
g8o  An  E  X  V  OS  IT  10  N  of         Chap,  7 
 
 {hape  of  Christians.  Andagaine,  fometimes  the  Apo- 
 ftle  is  compared  to  a  Nurfe  that  cherifheth  her  Chil- 
 dren, when  he  faith.  Wee  were  gentle  amongyou^  even  a* 
 a  Nurfe  cherifieth  her  Children,  1  Thef  2. 7.  that  is,  wee 
 were  tenderly  affe&ed,  as  a  Nnrfe  that  beareth  with 
 a  froward  Child,  and  patiently  taketh  all  paines  with 
 ir,  as  if  (he  were  the  mother.  By  all  this,  weefeethat 
 the  Lord  makes  his  Spoufe  as  a  Mother,  or  a  tender 
 Nurfe, unto  whom  hecommunicateh  all  good  things^ 
 for  the  nourifhment  and  refrefliings  of  the  Saints.  It 
 followeth. 
 
 Thy  belly  is  like  an  heap  ofwheate,  fet  about  with  Lilies. 
 
 The  fruitfullnefleofthe  Spoufe  is  refembled  by  an 
 heap  of  wheate,  and  her  pleafant  fweetnefle  is  refem- 
 bledby  the  Lilies.  A  farther  fupply,&  growth  in  grace 
 is  here  noted,  by  likning  the  belly  of  the  Spoufe  to  a 
 heap  of  wheat ;  for,  in  the  harveft,  they  gathered  their 
 Come  together  into  heapeSi  Ruth.  ^.-j.Mich.^.  12. 13. 
 now  her  belly  likened  to  fuch  a  heape  of  wheate,  de- 
 notes the  fpirituall  harveft  being  come,  (he  was  rea- 
 dy to  bring  forth  abundance  of  fruit,  having  great 
 ftore  of  good  ifliie,  like  a  wheat  heap^  her  belly  is 
 farther  praifed,  in  that  itsfaid,  it  was 
 
 Set  about  with  Lilies.    . 
 
 In  Judea,  their  corne  flooers  were  in  open  fields, 
 and  therefore  were  hedged  about  for  defence  :  fo  the 
 belly  of  the  S  poufe  being  big  and  ready  to  bring  forth 
 fruit,  is  befet  with  fweet  and  comfortable  Lilies,  for 
 the  encreafe  of  her  comfort  and  joy,  :  fo  that  the 
 Spoufe  is,  as  it  were  invironed  about  with  grace  and 
 prote&ion. 
 
 Hence 
 
Verf .3 •  Solomons  Song.    ^ 
 
 Hence  note. 
 
 'lhattheSpcufe  hath  not  only  the  juice  of  grace  abun- 
 dantly to  nour/Jh  her  Children  5  but  u  becomfaffed  with 
 fweet  mercies  and  comforts. 
 
 It  is  fa  id  that  the  Harlots  way  is  hedged  with  t homes. 
 hof  2.5.  buttheSpoufeisbefet  with  fweet  Lilies: 
 God  doth  comfort  and  proteft  his  Spoufe  with  love, 
 fweetnefle  and  mercy. 
 
 It  followeth. 
 
 63 
 
 VERS.  3. 
 
 Thy  two  Ereafls  are  like  two  young  Roes  that  are  twins. 
 
 THis  is  a  farther  commendations  of  the  Spoufe3 
 her  breafts  are  fet  forth  to  be  frefh  and  lufty3 
 whofemilkeisnot  confumed  withageor  yeares  :  for 
 they  are  faid  to  be  like  the  twins  of  a  Roe-buck^  that 
 is,  they  are  equals  even,  one  of  them  is  not  greater 
 then  the  other.  Equallitie  in  womens  Breads  make, 
 much  for  the  beautie  of  them.  Thefe  Breafts  of  the 
 Spoufe,  arefuchas  minifter  fweet  confolations  and 
 rehefhingstofuchas  are  Babes  in  Chrift,  who  fuck 
 the  finceremilkeofthe  word,  as  it  is  in  1  Pet,  2.  2.  So 
 the  Children  of  the  Church  are  {.\\d^Tofuckandbc  fa- 
 tisfied  with  the  breafts  of  her  conflations^  and  that  they 
 may  milhg  out  ^  and  be  delighted  with  the  abundance  of  her 
 glorie^lfa.  66.  11.  Seethe  words  of  this  verfe  alfo  ex- 
 pounded before,  in  Chap.  4.$.  where  the  word%  and 
 alfo  the  fenfeare  thefame.as  here  in  this  refemblance^ 
 wherefore  I  (hall  palle  to  that  which  follows. 
 
 Sfff  VERS 
 
1 
 
 682  An  EXPOSITION   of        Chap*7 
 
 VER  S.  4. 
 
 ihy  neck^is  as  a  Tower  of  Ivory  ^  thine  eyes  like  the  fifh-pools 
 hi  Hcfibon,  by  the  gate  ofBath-rabbim :  thy  nofe  is  as  the 
 lower  of  Lebanon^  which  looketh  toward  Damafcus. 
 
 N  this  verfe  there  is 'commended  three  feveral  part? 
 of  the  Spoufe,  v*%.  her  necke^  her  eyes^  her  nofe. 
 
 7  hy  nechjs  as  a  Tower  of  Ivory. 
 
 This  comparifon  doth  not  much  differ  from  that 
 former,  where  he  faith,  ihy  neck^is  as  the  Tower  of  Da- 
 vid- built  for  an  arworie:  faving  that  there  he  refpe&eth 
 ftrengch  and  force,  making  mention  of  the  fheilds  of 
 mighty  men  :  bat  here  by  faying  it  was  of  Ivory ^  he 
 meaneth,  thatit  was  white  and  pure,  as  being  made 
 of  pure  matter,  and  of  a  cleare  colour,  the  Ivory  being 
 of  a  deareare  white.  The  neck  being  compared  to  a 
 Tower  is  meant  ftreight  and  upright:  and  as  it  was 
 commended  before  for  ftrength}  fo  here  for  beautie. 
 So  then  wee  may  underfland  by  this  comparifon  of 
 the  shnlamiteffe^  her  neck  being  likened  to  a  Tower  of 
 Ivory  ^  the  power  and  glorie  of  the  Church,  in  refpeft 
 oftheclearenefleandpuritieofher  doftrine,  and  up- 
 right judgement?,  whereby  her  Children  areguided 
 and  governed,  with  fweetnefle,  peace  and  liberty. 
 Hence  Note. 
 
 That  the  Saints  are  glorious ,  in  refpcB  of  thofe  djvine 
 difcovenes  oftruth^  that  Chrift  doth  manifefi  unto  them. 
 
 Chrifttels  thejewes.  That  if  they  would  continue  in 
 his  werd^  they  fhould  be  his  Difciples  indeed'-)  and  they 
 fhculd  know  the  truth^  and  the  truth  flwuld  make  them  free0 
 joh.  8.31,32.  The  knowledge  of  the  truth  is  fo  ex- 
 cellent and  glorious,  that  it  frees  the  Saints  from  the 
 
 fervid 
 
VerC 4.  Solomons  Song.  683 
 
 fervitudeof  meo^i  Cor.?.  23.  from  the  fei  vice  of  fin5 
 Rom.  6.  6.  And  therefore  its  promifed  that  the 
 Church  ft\ou\d  be  loofea  from  the  bands  of  her  neckt\  Jfa, 
 52.  2.  The  people  of //tW  in  the  timeof  their  capti- 
 vitie,  were  fuch  prifoners  and  captives,  as  were  wont 
 to  be  fattened  one  to  another,  as  beafts  in  a  yoake. 
 Lam.  1.  14.  So  the  Saints  are  yoaked  and  chained, 
 untill  the  ipirit  of  truth  come  to  fet  them  free  :  and 
 when  freed ome  is  wrought,  it  is  very  glorious.  It 
 fblloweth. 
 
 Thine  eyes  like  the  fifo.poois  in  Hefvbcn,  by  the  gate  of 
 Bathrabbim. 
 
 The  eyes  oftheSpoufe  were  commended  before 
 in  that  th  ey  were  like  to  Doves  eyes,  in  chap,  4.  1 
 fohere  by  fifh-pooles  is  meant  water  of  life:  Now 
 Chriftdotfa  not  only  note  out  hereby  the  pleafantnes 
 ofthe  eyes  oftheSpoufe,  as  ia  refpefr  of  the  colour 
 andbeautie,  butalfo  commendeth  them  for  the  ne- 
 ceflary  ufe  of  them,  even  asfifi-poolcs,  or  pleafant  wa- 
 ters were  in  thole  hot  and  drie  Countries  5  and  pools 
 have  their  name  of  bleffing,  Judg.  1.15.  becaufethey 
 were  filled  with  raine,thec  61  effing  of  God,  Ezcl{.  34. 
 16.  and  therefore thtkTooles  are  faid  to  be  in  Hcfibon. 
 Hefhbon  was  a  Citie  beyond  Jordan,  in  the  County  of 
 SihonKingofAmontes,  where Sihon  himfelfe  reigned, 
 asappearetnJ^/Z\9.io.Alfo^y*.  13.10.  21.  It  was  alfo 
 fcituateinagoodly  fertile  Country,  which  the  Rube- 
 nites  pojjeffed,  Numb.  32.  34.  37.  Hefrbon  by  interpre- 
 tation fignifieth  an  arteficiall  devife^  or  computation :  fo 
 that  wee  may  underftand  them  of  pooles  artificially 
 made.  It  is  added. 
 
 Sfff2  Ty 
 
6$4  jm   \  v  o  s  TT  ION  of        Ghap.  7 
 
 Ty  the  gate  ei  Bath-rabbim. 
 
 The  Hebrew  Bath^  is  as  much  as  to  fay  the  Dauph* 
 ter^VidlUhbrm  hot m iny  :  that  is  as  much  as  to  fay 
 the  daughter  cf  mat?)  %\\m feemeth  to  be  meant  of  the 
 multitude,  that  fhould  repaire  to  the  Spoufe  even 
 as  great  number- came  to  thofefilh-pooles  ;  Here  he 
 alludes  to  the  cuftome  ufed,  in  thofe  dayes  both  of 
 the  Judges  and  people.,  who  did  fit  in  thegates.^/^. 
 4.  i.  2  Sam.  \y.  8.  Lam.  5.  14.  wherefore  thefe 
 fifli- pools  may  be  thought  to  beneere  fomegateof 
 a  Otie  3  where  many  people  aflembled.  Thus  the 
 Spoufe  is  commended  for  her  cleare  difcerning  of  the 
 truth's  of  God. 
 
 Hence  Obferve. 
 lhat  thefpeufe  is  glorious  in  her fpi  ritual fight  anddtfeer- 
 nepee  of  the  truths  ofChrift.  She  hath  light  in  her  felfe 
 and  walks  in  the  light :  (he  ib  alfo  able  to  fee  into  her 
 owae  wayes^andthewayes  of  others.  Chrift  Js  fold 
 to  be  given  fai*&l/ght  to  the  Gentiles,  lfa.^7.6.  And  fo 
 is  the"  Spoufe  alfo,  in  that  its  faid^  The  G  entiles  fiall 
 cowe.to  her  light D  and  Kings  to  the  brightnejje  of  they  ri- 
 fing>lft>  6c  %.  Thus  the  Spoufe  is  not  only  cleare 
 and  pure  in  her  owne  judgement  and  knowledge., 
 like  the  pooles  of  Hefibon^  but  her  light  and  glorie 
 fhines  forth  to  others,  events  at  the  Gates  of  Bath- 
 rabbim^  to  wit.,  at  the  gjeateft  concourfe  of  people.  It 
 foUoweth. 
 
 Thy  nofe  is  like  the  lower  of  Lebanon^  which  tooketh 
 toward  Damafcus. 
 
 The  nofe  is  a  principall  ornament  of  the  face  the, 
 an^rurnent  of  fmelling  and  drawing  breath :  fome- ' 
 
 tim,es  . 
 
Verf> 4.  Solomons  Song.  685 
 
 times  it  is  pur  for  the  whole  face.  Now  the  beautie 
 of  hernofeisfet  forth  by  comparing  it  to  the  Tower 
 of  Lebanon. 
 
 ihe  Tower  of  Lebanon  was  Solomons  houfe^  he  called1 
 it,  the  Forrest  of  Lebanon^  1  Kings  7.  2.  for  thegreat  a- 
 bundance  of  Cedar  tree,  whereof  it  was  made,  fo 
 that  it  was  nothing  but  comelinefle,  beauty,  and  de- 
 light .•  fo  then  as  the  nofe  is  a  gaceunto  the  coun- 
 tenance of  a  woman,  fois  the  Spoufe  comely  in  the 
 §  ght  of  Chrift  her  husband,  and  he  hath  great  plea- 
 fure  in  her  beautie  :  but  its  added. 
 
 Looking  toward  Damafcus. 
 
 Hetnearvethnotasfomehavefantaflically  imagin'd 
 that  from  Solomons  Tower,  men  might  behold  the  Ci- 
 t\e  of  Damafcvs  in  Sjria,  but  that  Lebanon  it  felfe  and 
 therefore  the  houfe  and  Tower  builded  there,  lay  as 
 it  were  over  againft  Damafcus.  Now  Damafcus  was 
 thechiefeCitiein  Syria,  ifa.  7.8.  called  in  Hebrew 
 Dammejeke,  as  2  Kings  16.  io.  in  Grecke  its  called 
 Damafcu'.Acts  9.  2c.  It  was  a  goodly  Citie  of  joy  and 
 praife  7^.49.  24.  The  Inhabitants  were  commonly 
 enemies  to  7/m7,wnh  whom  they  made  warre  ma- 
 ny times,   as  appeares,  1   Kings    n.    24,   25.    ifa. 
 
 7.  5-  8- 
 
 Bythenofethen  we  may  in  the  firft  place  under- 
 
 ftand  the  courage  and  ftrength  of  the  Spou(e,and  that 
 
 fne  was  carefull  to  defend  her  felfe  and  Members,  a- 
 
 gainft  her  enemies.  As  in  times  of  danger,  they  fet  on 
 
 Towers  and  high  places  watchmen,  to  fpie  out  any 
 
 approaching  danger,  as  in  ifa.  2 1 .  6.  9.  And  Ezek.  3  V 
 
 2.  6.  So  in  that  the  nofe  of  the  Spoufe  is  likened  to 
 
 the  Tower  of  Lebanon,  which  was  high  and  lofty  :  as 
 
 the 
 
686  An   E  X  P  0  S  II    I  O  is 
 
 Chap.  7 
 
 the  pride  of  the  wicked  isfet  forth  by  the  haughtu 
 nefleofhisNofe^G/.  10.4..  fignifyinghislotty  Itout 
 and  proud  carriage  ;  and  on  the  contrary3  when  the 
 threatningtoJer/{/i/(?^hefaith3  he  would  take  away 
 her  nofe  and  her  eares >&c.Ezel{.  23.24,  Sohereinthat 
 the  Spoufe  is  likened  in  her  nofe  to  the  Tower  of  Lt- 
 banoni  that's  high  and  tall  ,  looking  toward  Damaf- 
 ctts^  that  were  full  of  enemies,  it  (hews  her  courage 
 and  care  to  defend  herfelfeagainfr  her  adverfaries. 
 
 Hence  note  the  valour,  ftrength,  and  courage  of  the 
 Saints,  they  doe  as  it  were  outface  their  enemies,  they 
 looke  upon  the  face  of  Datna  rcu*  :  but  having  fpoken 
 oftentimes  of  this  thing,  I  fhall  paflfe  it  here.  But, 
 
 Secondly,  the  Nofe  is  the  inftrument  of  fmelling 
 anddifcerning:  So  that  (he  is  declared  to  be  able  to 
 difcerne  and  examine  do&rine,  as  the  Nofe  by  fent 
 and  fmelling  difcerneth  betweene  wholefome  Oint- 
 ments, and  contagious  fents  and  fmells. 
 Hence  OMerve, 
 lhat  the  Saints  have  a  ffirituall  difcerning  of  what  is 
 truth.     They  have  not  onely  a  fpirituall  fight  and 
 huowledge  of  truth,  but  they  are  able  tofearchinto 
 ihe  bottom  of  it  ^they  can  laji  words  bytbeeare,  as  lob 
 fpeaks.  Chrifts  Sheep  know  his  voyce  from  t he  vbyce 
 of  ftrangers,fo  that  the  Spoufe  here  is  very  comely  and 
 feemly  in  difcerning  the  doftrine  of  the  Gofpell  by 
 triall  and  examination,  as  the  Nofe  doth  Ointments 
 by  thefmelh     Thus  the  Noble  Bereans  tried  PaulsDo- 
 Ctnne^Acts  17. 11, 12.  And  thus  the  Apoftle  exhor- 
 teth,  to  prove  all  things^  1  TheflT.  5.  21.  It  followed) 
 
 VERS. 
 
Verf.  5.  Solomons  Song.  £87 
 
 V  E  R  S.  5. 
 
 7  bine  head  upon  thee  is  like  Car m^  and  the  haire  of  thine 
 head  like  Fur  pic,  the  King  is  held  in  the  Galleries. 
 
 FIrfr,  here's  the  commendations  ofthe head:  Some 
 read  it,  ihy  head  upon  thee:  Others,  In  thine  head: 
 we  may  take  it  either  for  the  A^  it  felfe  (which  is 
 Qhx\R,Ephef.  t.  22.)  or  it  maybe  taken  for  the  Orna- 
 ment upon  thehead,  namely  thofe  graces  wherewith 
 Chrift  hath  adorned  his  Spoufe.  Now  the  commen- 
 dation of  her  head  is,  that  it's  (aid  to  be3 
 
 As  Carmell. 
 
 The  word  Carmell  is  commonly  taken  for  a  place 
 full  of  paftures,  fet  alfo  with  Tree^  whereof  it's  like- 
 ly that  this  place  had  it'*  name  :  Carmell  was  the  name 
 ofthe  Mountaine  where  El/as  killed  Baals  Priefts,  and 
 praid  forraine,  1  Kings  18.  19,2c.  It  feemed  to  be  a 
 very  fruitfull  place,  Nahum  1.4.  Forafruitfull  place 
 oppofed  toa  barren  Wildernefle,is  called  Carmell.Ka. 
 £5.  15.  And  Chap.  29.  17.  Now  the  head  ofthe 
 Spoufe  being  thus  likened  to  Carmell,  a  very  fruitfull 
 place,  denotes  the  wifdome  and  knowledge  of  the 
 Spoufe.     Hence  Obferve, 
 
 'l  hat  the  Saints  are  glorious  in  the  rv/fdom:  and  know- 
 ledge of  God.  Whither  we  take  it  for  the  Ornaments 
 ofthe  head,  or  for  the  head  it  felfe,  it's  all  one  (  for 
 Chrift  is  both  the  head  and  the  Ornaments  alfoj)  it 
 fhews  how  glorious  the  Spoufe  is  in  wifdome  and  un- 
 demanding, (he  is  full  of  gravity,  carrying  her  felfe 
 wifely  in  all  her  aftions :  her  mind  being  filled  with 
 the  counfell  and  knowledge  of  God.  Thus  the  Lord 
 foretelling  the  glory  ofthe  Spoufe,  fnith3  7  he  glory  of 
 Lebanon  Jloall  be  given  unto  it7  the  excellency  of  Carmell 
 
 and 
 
688  An  EXPOSITION  of         Chap.  7 
 
 and  Sharon  ^cAfa.  35.  2.  The  meaning  is,that  where- 
 as the  Church  in  her  former  dark  and  low  condition, 
 was  like  a  waft  wildernefle,  but  when  the  Lord  fhould 
 fhineupon  her  with  morelight  and  giory,  (he  mould 
 become  a  moft  plentifull  and  beautifull  place,  even  3s 
 Carwelhndsbanw.  The  Hebrew  Cdrmfllh  fometimes 
 taken  for  Crimfon^  or  Scarlet- colour ,  2  Chron.%.  14, 
 fuch  colours  were  worne  of  Princes  and  great  perfons 
 meaning  thereby,  that  her  head  was  adorned  with  that 
 which  was  coftly  and  full  of  majefty,  as  that  colour  is  5 
 but  the  other  Interpretation  feemsto  be  the  moft  pro- 
 per.    It  followeth. 
 
 And  the  haire  of  thy  head  like  Fur  pie. 
 
 7  he  haire  ^ox,  the  hup  of  thine  head.  The  word  Dallath 
 (which  is  onelyufed  in  this  place)  (ignites  flender- 
 nejje  ox  tenuity,  fuch  haire  as  is  fmall  and  flender: 
 wherefore  fometake  it  for  the  haire  of  the  head,  for 
 the  fmallneffe  of  them;  and  fome  for  the  Laces  that 
 binde  up  the  haire.  Now  in  that  it's  faid,  her  haire 
 is  as  purple,  it's  meant,  that  it  is  coftly  and  deare,  as 
 which  did  not  belong  to  any  but  mighty  men  and  Ma- 
 aiftrates.  See  1*4*  16. 19.  Alfo  Dan.  5. 16.  which  no 
 doubt  alfo  they  did  weare  as  an  attire  of  great  comeli- 
 nefleand  beauty.  By  the  haire  fome  underftand  the 
 multitude  of  believers,  but  rather  we  may  underftand 
 it  of  cogitations  and  purpofes  of  the  heart  3   and  then 
 
 Note. 
 
 1  hit  the  Saints  are  glorious  in  the  thoughts  and  purpofes 
 of  their  hearts.  Their  thoughts  are  ordered  by  the 
 Lord,  and  their  minds  are  filled  with  underftanding. 
 But  rihall  pa  fie  this,  having  fpoken  more  largely  of  it 
 in  Chap.  4.  -1.  where  the  Spoxxks  haire  was  likened  to 
 
 aflock. 
 
Verf.5.  Solomons  Sang.  63  j 
 
 afiecl\of  Goats, that  was  fmcoth  and  faire :  So  here.it's 
 likened  to  purple,  deare  and  coftly,it  being  the  come- 
 ly and  beaut i iu  11  attire  of  great  one?.  Purple  differs 
 notmuch  (  asfomethink)  from  Scarlet,  in  which  re- 
 fpedthey  reconcile  the  Evangelifts.  Matthew  affir- 
 ming, Chap.  27.  28.  that  they  put  upon  Chrift  zScar- 
 letRobc.  Andjohn  19.  2.  Asalfo^/fr^is.  17.  calling 
 it  a  purple,  or  purple  Garment.  Eut  I  pafTe  this.  It 
 folio  wet  ha 
 
 1  he  King  is  held  in  the  Galleries 
 
 The  beauty  oftheSpoufe  bfeingthus  defcribed  \u 
 all  her  parts,  is  now  amplified  by  twoeffefts:  the 
 firft  is,  that  it  worketh  in  the  King  a  ftrong  defire,  that 
 he  would  alwayes  be  bound  unto  the  walking  places 
 with  his  love,  7 he  King  is  held  in  the  Galleries .  The 
 fecond  effeft  is  that  which  caufeth  him  to  utter  with  a 
 great  admiration  at  her  beauty  and  fweetnefie,  which 
 is  declared.by  the  matter,  in  all  thofe  parts  that  have 
 been  defcribed,  all  which  is  beautified  with  an  excla- 
 mation, How  faire,  &c.  as  it  followeth  in  the  next 
 verfe.  But  firft  ot  the  Kings  defire  to  be  bound  unto 
 the  walking  places  of  his  Spoufe. 
 
 7 he  King  is  held  in  the  Galleries. 
 
 By  the  King  here  is  meant  Solomon,  and  under  him 
 Chrift.  The  word  Rihatwi,  translated  <JaUeri'cs,  isu- 
 fed  for  Gutters  wherein  waters  rufi,  for  the  flock  to 
 drinke,as  in  Ccnef.  30.  38,  &  Fxod.  2.  \6.  but  here  it 
 feemeth  to  be  mean  t  of  fuch  Galleries  as  run  along  the 
 houfe  fide,  and  are  places  to  walkein.  Some  render 
 it  thus,  A  King  vcculd  be  tied  in  his  Galleries:  as  if  he 
 fhould  fay,  there  is  no  King  in  the  world  fo  glorious 
 
 T 1 1 1  (  r 
 
690  An  EXPOSITION  of        Chap*7 
 
 or  majefticall,  that  if  he  (hould  behold  thy  beauty  and 
 glory,  it  would  caufe  him  to  ftand  amazed  thereat  3 
 he  would  no  more  looke  upon  his  owne  glory,  but 
 upon  thine,  fo  far  doth  thine  excellallthe  glory  of 
 the  world  5  fo  that  he  that  beholds  it  would  be,  as  it 
 were,  with  acontinuall  defireto  look  upon  thee,  fo 
 highly  would  he  efteem  of  thy  exceeding  glory,  be- 
 fore his  owne,  or  any  earthly  glory  whatsoever :  So 
 then,there  is  not  the  mightieft  Prince  in  the  world,but 
 ir  he  did  fee  the  beauty  of  the  Spoufe,  wrould  defire  to 
 be  tied  or  bound  to  any  part  or  piece  of  it:  yea,  to 
 take  up  his  continuall  abode  there,  that  he  might  be 
 fatLfitd  with  the  fight  thereof,  and  continually  to 
 looke  upon  the  inward  and  fpirituall  beauty  of  the 
 Church.     See  this  performed  by  David,  rf.tl.  27.  4. 
 Alfo  Ffiil.  84.  throughout. 
 
 Or,  rather  we  may  take  it  thus:  The  King,  towit, 
 Chrifthimfelfe,isAcWD  or,  tied  in  his  Galleries:  towit, 
 in  his  Spoufe,  in  his  Saints  ^  So  that  he  hath  a  fixed 
 habitation  in  the  houfe  of  his  Church,  where  he  is,  as 
 it  were,  bound  by  the  bands  of  amity  and  love/  the 
 Spoufe  being  fo  excellent  in  all  parts,  fo  glorious,  fo 
 beautifull,  that  he  cannot  but  Covet  her  beauty,  asit's 
 faidinP/a/.  45. 12. 
 Hence  Obferve, 
 lhat  Chrijl  is  affeBed  to  be  neer  his  Spoufe,  and  to  behold 
 her  beauty  and  comelineffc.  The  Galleries  and  large 
 rooms  of  Kings  were  hanged  with  goodly  Hangings 
 of  Purple,  orof  fomerichftuffe:  unto  fuch  glorious 
 rooms  is  the  Spoufe  likened,  being  glorious  in  all 
 parts,  whereby  (he  draweth  the  affe&ions  of  her  belo- 
 ved unto  her  :  Hence  it  is,  that  it's  faid,  The  Lordde- 
 lighted  in  thee,  and  thy  Land  Jfjall  be  married,  Ifa.  62.4a 
 
 And 
 
VerC  6.  Solomons^.  691 
 
 And  the  glory  of  the  Chinch  is  fet  forth  thus,  My 
 Servant  David  full  be  their  Prince  for  ever,  and  I  rvillfet 
 my  Sanctuary  in  the  midfiof  them  for  evermore,  and  the 
 name  of  the  City  from  that  day  fall  be,  the  Lord  is  here, 
 Ezek.  37.  25,26.  So  that  theprefenceof  God,  mani- 
 festing of  light,  life,  and  glory,  lhould  be  the  excellen- 
 cy of  the  heavenly  City,  the  new  Jcrufalem  that  comes 
 downe  from  heaven.     And  it's  faid  in  Zeph.  3.  17. 
 The  Lord  thy  Cod  in  the  midjl  of  thee,  8cc.    And  (o  it's 
 hid  ofthe  new  Jerufalem  in  Rev.  22.  3.  5.    Thelkroneef 
 God,andofthe  Lamb,  full  be  in  it,  andhk  Servants  fall 
 fervehrm,  and  they  fall  rcigncfor  ever.     So  that  Chrift 
 is  tied  by  bands  of  love  to  be  prefent  with  hisChurch, 
 manifefting  of  divine  prefence  to  her^  and  beholding 
 in  her  his  owne  beauty  and  glory.     So  much  for  the 
 firfteffe&ofthe  Churches  beauty  and  cornel inefle  in  . 
 all  parts.     The  fecond  followeth,  where  Chrift  doth, 
 as  it  were,  breake  forth  into  admiration  and  great 
 wonderment  at  her  beauty  in  the  whole,  or  in  all  laid 
 together,  faying, 
 
 V  E  R  S.  6. 
 Hoxefaire  and  how  plea/ant  art  thou  0  love,  for  delights. 
 
 THis  admiration  of  the  Spoufes  beauty  and  plea- 
 fantnefle  in  all  parts,  fhewtth  the  ground  of  the 
 former  fpeech,  why  the  King  is  held  in  his  Galleries^ 
 forafmuch  as  he  was  fo  exceedingly  ravifhed  ando- 
 vercome  with  the  beauty  and  glory  of  his  Spoufe. 
 This  admiration  of  the  Spoufes  glory  is  brought  up- 
 on all  thofe  former  particulars,  and  therefore  the 
 words  ftand  thus,  as  touching  thefenceot  them,  0 
 
 Tttt  2  Love, 
 
692  An  EXPOSITION  of         Chap.  J 
 
 Lovc^OY;  0  my  love 0  how  f aire  art  thou^  and  how  pie  af ant 
 art  thou  in  every  refpeB^  in  all  parts ,  or  rather  in  all  thofe 
 heaped  up  together  in  one  ?  For  as  you  fee,  he  hath  gone 
 by  particulars  from  thefoot  tothe  head.     Firft^  he 
 commendeth  her  goings,  .as  with  fhooes :  then  he 
 likeneth.  the  joynts  of  her  Thighs  to  Jewells,  the 
 work  of  the  hands  of  a  cunning  workman.     After 
 this  he  mentioneththeNavelK  which  he  compares  to 
 a  round  cup  that  wanteth  not  liquour.     And  herbel- 
 ly  to  an  heap  of  wheat  compafled  about  with'Lillies. 
 Her  two  Breads  are  as. two  young  Roes  that  are 
 Twins.     And  foheafcendeth,  and  faith,  her  Netkis. 
 as.a  Tower  of  Ivory  :  her  eyes  like  the  fifti-pools  of 
 HeJI)bon^  by  the  gate  of  Bath-rabbim.       Her  Nofe  as 
 the  Tower  of  Lebanon  that  locket  h  toward  Damascus: 
 her  Head  like  Scarlet,  and  her  haire  like  the  Purple, 
 whereby  the  King  is  held  in  his  Galleries. In  fumme 
 her  beauty  is  wonderfull  in  all  parts,  fhe  is  comely- 
 throughput,.     True  beauty  confifts  in  the  fyn\etrie 
 and  confent  of  all  parts :  if  there  be  a  comely  and 
 pleafant  face  and  not  a  comely  body  :    or  if  there  be  a 
 comely  body,  but  not  fo.  well  favoured  a  face  :  or  if 
 thefaceand  body  bebbth  comely,and  ye,t  fome  defect 
 in  one  part  or  other,  there  is  not  a  com  pie  tt  beauty. 
 But  there  is  no  fuch  kind  of  deformity  in  the  Spoufe3 
 for  (he  is  beautiful!,  in  every  part,  (he  is  wholly  de- 
 legable and  full  of  glory. ,   Hence  it  is  that  Chrift  u^ 
 feth  fuch  a  vehejnemt  exclamation,  faying, 
 
 How  fair e  art  thou. 
 
 As  before  in  the  firftverfe,  when  he  began  to  com- 
 mend his  Spoufein  herfeverall  parts,  heufed  a  ve... 
 ih^ment  exclamation,  thereby  to  fet  out  his  great  love. 
 
 and. 
 
■Verf.  6.  SolomonsS^.  69$. 
 
 .and liking  of  them,  and  the  excellency  thereof  .^  fo 
 having  finished  that  particular  praife,  and  beginning 
 here  generally  to  commend  her,  he  ufeth  the  like, 
 faying,  Horvfaire^&jz*  That  is,  thou  art  fo  beautifull 
 and  faire,  both  in  every  part  oft  hee,and  in  the  whole, 
 that  I  know  not  what  words  toufe,  toexpreffethe 
 fame,  neither  indeed  can  it  befufficiently  declared. 
 And  it's  added. 
 
 And  how  pleafant  art  thou? 
 
 The  word  tranflated  pkafant,  doth  fignifie  fwcet^a- 
 wi able  ^  fweet t  comely^  and  gratious  :  he  meaneth  no-  ^3<f 
 thing  elfe  but  that  fhe  was  wholly  and  altogether  \tfiwlw\dr 
 declightfull.  mdnfo*d« 
 
 °  _  ,  (her,  deco- 
 
 0  my  love,  rir>gmus 
 
 TheSpcufeisChnftslove,  the  only  objeft  of  his  fm% 
 
 delight  :the  fubftantive  ishereputfortheadje&ive,    3HK 
 
 to  note  both  the  exceeding  great  love  of  Chrift  to-  f^C^t 
 
 wards  her,  as  alfo  all  thofe  amiable,  gratious  parts  in  km  Atub. 
 
 .  her,  to  move  love  and  affe&ion  in  others  to  her.  The  ilIigjndJ  f 
 
 word  here  is  not  the  fame  thatisufedin  Chap.  i.'9.ttei;f 
 
 15.  And  Chap.  2.  2.   And  4,  1.  which  did  fignifie- 6* /W<*- ■ 
 
 loving  focietie  and  friendfliip  :  but  this  word  %ni-'^3fr 
 
 fies  a  fweet  inward  affe&ion,  which  is  very  ftrong  and'  §fft8'vm 
 
 vehement  :  this  notes  unto  us,  Chrifts  great  excee- £to^ wr 
 
 ding  affections  to  his'Spoufe:  befidesthe  fweet  com-  «#  Jfo;. 
 
 pellation,thedelightfulneiTe  of  the  Spoufe  isenlar-  *m,quim 
 
 ged,  by  faying.  £££ 
 
 Bow  pleafant  art  thou  for  delight's  ?  ^cfch  ea** 
 
 1      J  J  °  exquhit  fo 
 
 Tor  delight ,  or,  in  pleasures ^  or  in  thefeplcafures  :  viz>m&1ft 
 reckoned  up  before  4in  her  particular  commendati- ^ 
 
 '8.  The  L  X  X,  turnc  it  frequently  by  iy*.***  diligo,  amo :  and  by  prfM«  amo      ,i  by 
 Xtifn  gawieQ... 
 
 Oil-:.  . 
 
Am  EXPOSITION  §f  Chap.  7 
 
 r^asbgbert  :h  (be  wis  fall  of  all  manner 
 cf  ddJgfctandpJesJtre:  (be  was  who!  -  -  every 
 put  ?z  :  picct  t     Together  with  all  ha     rai- 
 
 ments and  a:  be      :r  whatibever  did  generally  o* 
 par  ::.-=:  vaito  her;   wa*  gtorkw*.  excet 
 
 fcc*  : :.-  7  v.  det^htf  ail, 
 
 -    Ttakeofthiibeautic 
 :      :    :    fr:~  :  ::j;ri  ip  ofaH 
 
 Hence  O:  -     ; 
 
 7  .  •  '*    r 
 
 :     .  - =  :     .      V:t ::  :-        ::.:::::;  :t;_:.T.  -  : -v 
 such  ma-  bewaodrodat  when they come ako- 
 
 taped  up  in  oct     The  Lor« 
 
 capedupmooe?  T-e  Lord  doth  be- 
 many  goodly  things  upoc  :      >    he  doth 
 
 deck,  her  witi   1  maments,  every  one  of 
 
 which  isto  be  :r  exedknq        ra  how 
 
 . :  -         -      :      ixeallrogt     t      7    tglorie 
 
 ::  oe  nx>:-  exec  (oh  ee  confide* 
 
 -  ~  :  t :  :  ::::  :::*•"_,  :  :  r : . :  -  ;.  t:  :  ri  : ::  t  :-i 
 :.-::  lir:  :  :i"  tlrt.  :.:  :i:r  . : :  nr::e  :;v  ;_ - 
 ■-'---  :is, 
 
 -iJe.  he  :  :  -;:  :  is 
 
 tlu*  ^lorie  and  -.  with  which 
 
 the  j-edo:  the :  -  tisthe  :  ■_.-.-  and  excel- 
 
 lence of  t;  ~e  Mconeand  Starres  unto  him? 
 
 doth  be  wonder  at  tbe^  .        -  lereth  at 
 
 ~A  bea^iriec*  _       how  cy 
 
 -3i;tie  and  glorie  :  wee  account  tbofc 
 
 :  excellent,  thzt  Princes 
 
 ^pone  ^oderat^  how  much  more  rare  2nd 
 
 excellent 
 
Vcrf.  -  5  :  * 
 
 :    :t..r:.:  t  ."-:'-.-.■-■.:  ^    :-.    " :  ::  1 '  :    :  :    t  ;".;-  z  ;  f 
 KjpgjrUirh  vroader  ac  2 
 Secooc  v  OMne 
 
 HeckRhnoroDlvc^hcr/Vi7<«idffe^x»rf  bathe 
 alio  cxls  bcr  hi*  iw,  and  doc  only  ids  k&.  bni  fait 
 lore  in  pleasures,  or  io  ddighr 5.  or  in  the  rikigs 
 v.  1;.;.  .'::.::::::!:.;::.::      S-:=  v.  :ii:  1::;  : .  :> 
 
 :;:   t  ."::.;-  :     ir- 
 on towds  her.   We  know 
 .■.-:::..::  -  _ : 
 
 litre  :t  ::::-.:.  :~  :;..::..  .  :;:  zi:v  __v^  :i„zg- 
 vcrr  •€  ?  lb e  K'tgheir  what  they  tike 
 
 tb(  --  1  -  \    1 :.  ;;-  :    .  -    .  -    ■     . 
 
 -  at  hetzkcthikik 
 
 oBcdtDgrracioos  aad  imiibic  ickis  fgix.    Asm: 
 
 :  -r.  ic.  : 
 
 C'r::.":   r:'-;-z    ::::.rr:e:     ~t     itm:  -    ::  zii 
 c-       -       rarticufaxMcmbe  k  werebrpiece- 
 
 -^  her  co  be  tair?.  bfmgn  H« 
 -ecwiti  f 
 ^tfar*n*£r^a»d*£9bx.  Now  he  cones 
 
696  An  EXPOSITION  of        Chap.  7 
 
 ftreight^  and  durable^  like  the  pabm-tree. 
 
 ihv  ftature  sr  height^  is  like  apalme-tree9  (  or,  a  date- 
 tree)  called  in  Hebrew  lhamar^  being  very  tall  and 
 upright  in  ftature.  The  juft  mans  ftate  is  likened  to 
 this  tree,  Ffal.9. 1 3.  And  therefore  there  were  fet  up 
 intheTemplc.fignrerofthepahffe-trees,  1  Kings  6.  29. 
 which  did  prefigure  fpirituall  graces  of  thole  of  the 
 fpirituall  Temple  under  the  Gofptl,  as  appeaTes  in 
 Ezck.  41.  1*8, 19.  Now  the  glorie  and  excellencie  of 
 the  Spoufe  is  fitly  refembled  and  fet  forth  by  the 
 Palme-  tree,  and  that  in  thefe  particulars. 
 
 Firft,  It  is  very  fruitful,  bringing  forth  dates  fweet 
 and  delicious,  like  unto  which  are  thofe  fruits  of  the 
 fpirit,  asloveyjoy,  and  peace  ,&c. 
 
 Secondly,  Its  likeunto  the  Children  6f  ifrael  wn- 
 der  the  tafk- matters  of  ^<^/>f,  the  more  burdens  are 
 laid  upon  it,  the  better  it  groweth :  for  its  reported  of 
 the  Palme- tree,  that  it  will  not  bow  down,  but  grow 
 ftreight  upright,  though  never  fo  heavie  burdens  be 
 .   laid  upon  it:  Such  is  the  fpirituall  ftature,and  growth 
 of  the  Spoufe,  that  notwithstanding  all  her  affli&ion5 
 opprefiion,and tribulation,  fhe  ftill  grows  upward, 
 ftreight  and  upright  5  from  glorie  to  glorie,  untill 
 fhe  attaine  the  mcafure  of the  Jiatnre  of the  fulnejfe  of 
 Chriji,  as  the  Apoftle  faith,  Ephef.  4.  13.  The  King- 
 domeoflfracls  profperous  condition  is  likened  toa 
 Tree,  whofe  ftature  Was  exalted  among  the  thick 
 branches„£zi>4. 19. 11.  The  happineffe  and  profpe- 
 ritie  of  the  Saints  is,  to  grow  upward  and  ftreight  up- 
 right under  all  pieilures  whatfoever. 
 
 Thirdly,  It's  a  figneufedforviftorie,  they  which 
 ftood  before  the  Throne  and  the  Lamb,  representing 
 the  glorie  and  reigne  of  the  Church,  Were  cloathed 
 
 with 
 
Vcrf.7-  Solomons  Sang.  6^7 
 
 with  long  white  robes ,  rftf  d  hadpalmes  in  their  hands  ^  Rev. 
 7.  9.  So  is  the  Spoufe  made  to  prevaileoverflefh, 
 and  the  powers  of  darkneffe. 
 
 Fourthly  ,  Its  alwayes/  greene  5  therefore  Da- 
 vid h\thyl  he  juft  man  Jh all flour ijb  as  the  Talme-tree^  PfaL 
 92.  12.  They  are  alwayes  frelh  and  flourifhing,  their 
 fruit  uever  withers  nor  decayes  :  fo  wee  fee  why  the 
 ftatureofthe  Spoufe  is  fet  forth  by  the  palme-tree; 
 to  (hew,  that  (he  is  frefh  and  flourifhing,  and  ftandeth 
 upright :  fo  that  (he  was  of  mod  ftrong  and  ftreigh: 
 body.  And  as  ftreightnefle  of  the  body  giveth  grace 
 to  women,  fo  the  Spoufe  is  gracefull  and  excellent 
 in  refpeft  of  her  flourifhing  condition.  Now  it 
 followeth. 
 
 And  thy  breafts  to  drifters  of  grapes 
 
 Asherftature is  likened  to  the  palm-tree  :  fo  her 
 breafts  to  clufters^  which  muft  be  meant  of  wine  :  fo 
 that  her  breafts  were  not  only  fmall  and  equall,  as 
 verfethethird3  and  wellfafhioned,  as  inEze^.  16.  7. 
 butfullofmilke,  and  divine  nourifhment  to  fatisfie 
 her  Children  withall,  which  they  that  love  her  may 
 ftuch^andbe  fatufted^  lfa.66.7.  Her  breafts  are  like  to 
 clufters  of  wine,  a  fweet  and  wholfome  fruit,  but 
 much  more  fweet  and  refrefhing  is  the  fweet  wine  of 
 heavenly  con folation,  and  the  fincere  milke  of  the 
 word,  by  which  the  faithfull  are  nourifhed.    The 
 Spoufe  then  having  plentiful  fupplies  of  divine  nou- 
 rifhment, and  heavenly  fweetneife,  tofupplyallher 
 Members  withal  1,  for  (Tie  hath  moll  firme  and  plenti- 
 ful! breafts,  as  thofe  clufters  of  grapes,  that  are  thick 
 fet  with  grapes,  indeed  are.  The  Spoufes  condition 
 is  not,  as  the  complaint  was  made,  there  was  no  clujicr 
 
 II  u  u.u  to 
 
698  An  E  X  P  0  S  I  T  I  0  N  of        Chap,7 
 
 to  eate0  Mich.  7.  1.  but  as  when  new  wine  was  found  in 
 the  chifier^  and  he  faid,  deftroy  it  not  for  ableffingis 
 in  it,  Jfa.  6  5.8.  Wee  have  fpoken  of  this  before,  w  .:at 
 the  breafrs  ^re,  and  what  that  fincere  milke  is,  by 
 which  the  faithfull  are  nouriftied,  and  therefore  I  fhall 
 not  fpeake  of  this  any  more  in  this  place. 
 
 VEPvS.  8,9,10,11,12,  13. 
 
 ifjid^Iwillgoc  up  tothepalme-treex,  I  will  take  hold  of  the 
 boughs  thereof  :  now  alfo  thy  breafis  full  be  as  clujlers 
 of  the  Vine^and  thefmelofthy  n&fe  like  apples. 
 
 And  the  roofe  of  thy  mouth  like  the  beji  wine^  for^  my  belo- 
 ved, that  goetk  downe fweet  ly0  caujing  the  lips  of  thofe 
 that  are  aflccp  to  fpeake. 
 
 lam  ray  beloveds^  and  his  defire  is  towards  me* 
 
 Come  my  beloved,  let  us  goe  forth  into  thefield^&c. 
 
 WEE  have  heard  of  the^  great  praife  and  com- 
 mendation which  Chrift  giveth  to  his  Spoufe, 
 by  comforting  her,  declaring  her  beauty  and  comel'j- 
 neffe.  Now  he  comes  to  make  a  fweet  promifeunto 
 his  Spoufe,  of  what  great  things  he  will  doe  for  her: 
 and  alfo  the  fweet  effe&s,  that  (he  fhould  thereby  be- 
 come very  fweet  and  precious.  This  is  contained  in 
 verfe  8.  9.  Afterwards  we  have  the  Spoufe  returning 
 ar,fwer,expreffing  her  large  affe&ions  towards  Chrift, 
 that  feeing  his  kindenefle  hath  been  fo  great  towards 
 her,  (he  doth  even  as  it  were  dedicate  or  confecrate 
 herfelfeto  him  againe,  and  this  is  contained  in  the 
 refidue  of  the  Chapter.  But  let  us  come  to  the 
 words  themfelves. 
 
Vert  8.  Solomons%.  699 
 
 ifaid,  I  VPillgoe  up  to  the  Talme-trec^  I  will  take  hold  of 
 the  boughs  thereof. 
 
 In  thefe  words  contained  in  the  8,and  9.  verfes  : 
 Obferve  Chrifts  new  promife  made  to  his  Spoufe, 
 which  is  fet  downe  by  the  parts,  and  the  effefts.  The 
 parts  of  the  promife  are  two. 
 
 Firft,  He  will  clime  the palnte-tree. 
 
 Secondly,  That  he  will  take  hold  of  the  boughes  thereof: 
 both  which  fhewetb,  that  Chrift  will  joyne  himfelfe 
 nigh  unto  his  Spoufe,  and  caufe  her  to  beare  abun- 
 dance of  fruit. 
 
 Theeffe&s  of  this  promife  follow. 
 
 Firft,  It  makes  the  breads  of  the  Spoufe  to  be  as 
 the  clujiersofthe  Vine.. 
 
 Secondly,  Her  nofefld  all  fmell  like  apples. 
 
 Thirdly,  The  roof  of  her  month  like  the  befi  wine ,  &c. 
 which  wine  is  defcribed. 
 
 Firft,  By  the  adjunft  and  the  effed: .-  it  is  of  an  ex- 
 cclkntfmell^  it gocth  downe  fweetly^  and  makes  thofe  that 
 are  aflcep  to  f pake. 
 
 Ifaidlwillgoe  up  to  thepalme-tree^  sind  take  hold  of  the 
 boughes 0&c 
 
 Thefe  words,  as  you  heard  before,  containe  a  pro- 
 mife of  Chrift  to  his  Spoufe,  wherein  he  doth  de- 
 clare what  he  will  doe  for  her,  what  excellent  things 
 he  will  performe  and  bring  to  gaflfe  for  her. 
 
 Firft,  Theaftions  of  Chrift  are  declared,  in  thefe 
 words,  imHgoe  up  tothe  palme-treej  will  take  hold  of her 
 boughes. 
 
 ifaid,  that  is3 1  doe  vehemently  affirme,  the  fpeech 
 containes,  as  it  were,  a  grave  fentence  :  I  give  thee  my 
 
 Uuuu  2  promife 
 
7co  AnEXP  o  S  IT  ioNof        Chap.  7 
 
 promife,  and  looke  what  I  promife  thee3 1  will  per- 
 form^ &c. 
 
 I  will  got  up  into  the  palm-tree  :  that  i$3  I  will  draw 
 nigh  unto  thee,  I  will  afford  thee  my  prefence.  It's 
 added. 
 
 I  will  take  hold  of  the  boughes  thereof :  he  meanet  h  by 
 this  fpeech,  that  he  would  purge  it,  that  fo  he  might 
 not  only  perceive,  but  receive  fruit  of  her,  even  as  the 
 palme-trees  the  tender  branches,  are  fpecially  pruned 
 and  trimmed,  becaufe  they  fhould  .yeild  bloflbmes 
 and  buds  for  fruit.  The  Hebrew  Sanfinuim^  here  tran- 
 fhn.  lib.    flated  boughs  or  branches ?  properly  fignifies  the  higheft 
 n-kq.  4:  branches  in  the  Tree,  and  is  not  ufed  in  any  place  of 
 Scripture  but  in  this,  becaufe  the  palme  -tree  (  as  wri- 
 ters fay)  hath  not  boughes  on  the  fides  like  other 
 Trees,  but  doth  only  at  the  top  fend  forth  fuch  long 
 bowes,and  there  alfo  the  fruit  itielfegroweth.  In 
 fumme,  this  is  Chrifts  meaning,  that  he  willgoe  up 
 into  the  palm-tree,  that  is  joyn  himfelfto  his  Spoufe 
 (who before  was  refembled  to  the  fame)  and  will 
 take  hold  of  her  boughes.-  to  the  end  he  may  prune 
 and  drefTe  her,  that  fhe  may  bring  forth  abundance  of 
 fruit,  fuch  as  Chrift  himfelfe  may  accept  of. 
 Hence  Obferve. 
 Firft,  That  the  Saints  (land  in  need  of  pruning  andlop- 
 if%g>  and  to  have  their  fuperfluo  us  branches  taken  of  to 
 make  them  fruit  full     Hence  it  is,  that  Chrift  faith 
 here,  J  will  get  up  into  the  Palme-tree,  and  take  hold  of  her 
 branches  :  which  doth  fhew  he  had  the  poffeffion 
 of  his  Spoufe,  his  love,  and  care  was  over  her 
 to  prune   and   drefTe  her,    to    purge   her      that 
 fliee  might     bring    forth    more    fruit  ;  '  as    it 
 
 is 
 
Verf. 8.  Solomons  Song.  70 1 
 
 is  faid  of  the  Fathers  purging  of  the}  Vine,  that  it 
 might  bring  forth  more  fruit,  John  15.  1,  2. 
 Secondly  Obferve, 
 7-hat  it  is  onely  Chrifis  worke  to  purge  his  Saints.  Chrift 
 doth  elfewhere  compare  himfelfe  to  the  Vine,  but 
 here  to  a  Hufbandman  to  prune  and  lop  ofFthe  fuper- 
 fluous  branches  of  his  Spoufe :   this  is  the  proper 
 worke  of  Chrift,  and  none  can  doeitbefideshim,  for 
 he  faith.  Without  me  you  can  doe  nothing,  John  15.  5. 
 None  is  able  to  aft,  or  any  way  purifie  himfelfe.  but 
 by  the  fpirit,  and  life  of  Chrift  within  him.     Thus 
 much  for  Chrifts  performance  :  theefFefts  follow. 
 
 'Note  alfo  thy  breafis  Jfjallbe  as  the  Clufiers  of  the  Vine 
 and  thefmellofthy  Nofe  like  Apples. 
 
 The  Breads  of  the  Spoufe  werebefore  compared  to 
 Clufiers,  but  now  to  the  Clufiers  of  the  Vine.  This  de- 
 notes a  greater  meafure  of  the  fweet  juyce  of  the  Spi- 
 rit to  be  powred  out  upon  her,  and  doth  in  a  more 
 plenteous  manner  draw  forth  herbreafts,  and  mini- 
 fter  food  and  divine  nourifhment  unto  her  Children. 
 Hence  Note, 
 
 That  Chrifi  doth  fill  the  Spoufe  with  the  fweet  juyce  of 
 his  fpirit,  whereby  f/je  is  able  to  nouriflj  her  Children.     T  he 
 Spoufe  doth  alwayes  minifter  food  to  her  members  : 
 but  here  herbreafts  are  not  onely  likened  to  flnfters, 
 but  to  clufters  of  the  Vine,  intimating  that  as  Chrift 
 doth  more  abundantly  adminifter  unto  her:  fofhe 
 doth  more  plentifully  adminifter  unto  others.    The 
 breafts  of  the  Spoufe  are  then  alwayes  like  clufters  of 
 the  Vine,  there  is  in  them  a   right  wholefome  and 
 fweet  juyce,but  when  the  Lordpowreth  forth  upon 
 her  the  greateft  meafure  of  his  fpirit,  then  doth  fhe  in 
 
 a  moft 
 
702  An  EXPOSITION  of  Chap.  7 
 
 fa  moft  plenteous  manner  draw  forth  her  Breads,  and 
 !  minifter  food  unto  her  Children.     Now  followeth 
 the  fecond  effcd,  where  he  faith. 
 
 And  the  fmell  of  thy  Nofe  like  Apples. 
 
 TheNofe  of  the  Spoufe  was  before  commended 
 for  the  comely  forme  thereof,  in  verfe  4.  which  deno- 
 ted her  courage  and  behaviour :  now  here  it's  com- 
 mended for  the  fweet  breath  that  commeth  from  it* 
 it's  faid  to  be  like  the  fmell  of  Apples  jtkat  isD  like  fweet 
 and  pleafant  fmells  that  comefrom  Apples. 
 Hence  Obferve, 
 
 That  chrifls  divine  prefencewithus^  is  fo  excellent^  it 
 muketh  us  fragrant  to  himfelfe^  fweet  and  comfortable  un- 
 to others.     The  fweet  odour  of  the  Spoufe,  is  her 
 fame  fpread  abroad,  and  is  comfortable  to  thoie  that 
 fmell  the  fe*it  thereof.     The  Lord  doth  manifefi  the 
 favour  of  his  knowledge  by  his  people  in  every  place,  2 
 Cor.  2.  14.  This  favour  is  like  the  favour  of  Apples^ 
 which  refrefn  thofe  that  languifb,  and  are  fick  oirthe 
 love  of  Chrift.     TheSpoufe  can  breath  nothing.but 
 fweetneiie,  all  that  approach  neer  her,  fhall  fmell  the 
 favour  of  her  fweet  breath.     The  breath  of  Antichrift 
 is  loathfome  to  all  that  can  fmell,  but  the  breath  of 
 Chrift  through  the  Saints,  is  to  the  favour  of  their 
 Nofe,as  the  favour  of  ^/^/a.Therfore  the  fum  of  all  is 
 thus  much,  as  if  Chrift  had  fpoke  thus  much  to  his 
 Spoufe,  I  vv lil  not  onely  be  prefent  with  thee,  faii  Ty- 
 ing my  felfe,  as  it  were  in  thy  breaftsand  !  eauty,  and 
 delighting  in  thy  love  continually,  but   I  will  alfo 
 make  the:  firong,  frelh,  lively,  yea,  fweet  and  plea- 
 fanttoallfuchas  (hall  come  unto  thee  by  meanesof 
 ftich  graces'  a- 1  (hall  indue  thee  withall$  and  to  the 
 
 fame 
 
Verf.  9.  Solomons  song. 
 
 703 
 
 fame  effeft  tend  the  words  of  the  next  verfe. 
 
 VERS.  9. 
 
 And  the  roofe  of  thy  mouth  like  the  beji  rcine^for  my  beloved 
 that  god  h  downeftvecily^  caufing  the  lips  ofthoje  that  are 
 ^  aflecp  to  J peaks. 
 
 HEreisthelaft  effe&of  Chrifts  appi       '  •      nget 
 hisSpoufe,  namely,  that  it  maketh  $} 
 
 her  mouth  like  the  beSlmne^  which  wine  is  amplified  by 
 the  effeft  of  it5  above  other  wine,  in  that  firft  it's  faid 
 To  goe  down  fweetly.  Secondly,  ft  caufeth  the  lips  of 
 thofe  that  are  ajkep  to  fpeake. 
 
 The  rooje  of  thy  mouth  is  l?kg  the  beji  roine^  Sec. 
 
 The  roofe^  or  pallate  of  the  mouth  is  to  difcerne  and 
 taft  withall,  as  it's  faid,  Job  34^  3.  The  pallate  tajleth 
 meat.  But  in  relation  to  others^  it  istheinftrument  of 
 fpeech,  as  in  Vrov.  8.  7.  My  pallate fiallfpeaks  truth.  So 
 that  by  the  roofe  of  her  mouth  is  here  fignified,  that 
 which  proceedeth  out  of  her  mouth,  towit,  her  holy 
 word  and  do&rine,  which  fhe  doth  declare  andpub- 
 lifh.  This  lively  word  is  here  likened  unto  good 
 wine,  Viz.  both  for  colour,  ftrength,  taft,  andfweet- 
 neffe,  for  all  thefe  concur  together  in  good  wine,  mea- 
 ning here  by  good  winey  the  beft,  moft  excellen  t,fweet, 
 and  wholefome  wine,  that  it  (hall  fmell  well ,  and 
 be  moft  fweet  and  mighty  in  operation  :  and  hence  it 
 is,  that  this  wine  is  commended  for  the  goodnefle 
 thereof,  as  it  is  defcribed  in  the  next  words,  by  the 
 property,  and  by  the  effeft. 
 
 For  my  beloved^  that  goeth  dovpne fxcectly . 
 
 BytheWcwrfufually  inthisSongis  meant  Chrift, 
 
 by 
 
704  An  E  X?  OS  IT  ION  of        Chap.  7 
 
 by  going  downe fweetly, or  Jireightly,  or  to  right  eoufnes: 
 for  fo  we  may  read  the  words,  lhatgoeth  to  my  beloved^ 
 to  righteoufneffe.    That  is,  firaightly,  or  according  to 
 righteonfnejfe  :  Hereby  is  fignified  the  nature  or  quali- 
 ty of  pure  wine,  which  (he weth  the  goodnefle  there- 
 of by  moving  and  fpringing  in  the  cup,  whereby  it  is 
 difcerned  to  be  the  beft  wine,  and  moft  pleafing  ts- 
 thofethatdrinkeit.     Like  to  this  is  the  phrafe  that 
 Solomon  ufeth  in  Trov.  23.  31.  Looke  not  on  the  wine 
 when  it  is  red,  when  itgiveth  his  colour  in  the  Cup,  when  it 
 moveth  itfelfe  aright /Or,  as  we  may  read  it,  when  it  me* 
 veth  (or  walketh  )   in  righteoufnejje.      The  nature  oi 
 the  beft  wine  is  thus  defcribed,  whereby  men  are  al- 
 lured to  drinkeof  it :  fo  here,  the  wine  of  the  Spoufe, 
 towit,  that  holy  word,  and  pure  do&rineof  hers,  is 
 declared  to  be  pleafing  and  right  in  the  eyes  of  Chrift 
 her  beloved.     The  Spoufe  is  filled  with  the  spirit,  and 
 not  with  wine,  as  the  Apoftle  fpeaks :  and  this  is  that 
 which  is  fo  pleafing  unto  Chrift  5  it  isfucha  wine 
 that  the  Spoufe  fends  unto  her  beloved.     The  effe& 
 of  this  wine  follows. 
 
 Canfing  the  lips  ofthofe  that  are  ajleep  tofpeake. 
 
 Another  commendation  of  the  wine :  it  caufeth 
 the  Up  tofpeake,  or  it  maketh  tofpeake,  or  it  giveth  utte- 
 rance to  the  lips  ofthofe  that  be  afleep.  The  Hebrew 
 word  J^fian,  tranflated,  afleep,  fignifiesboth  tofleep, 
 zn&towaxold:  therefore  fome  Tranflations  read  ir, 
 Canfing  the  lips  of  the  ancient  to  fpeake.  Old  folk  many 
 times  be  dull  and  heavy  of  fpeech,  but  this  wine  hath 
 force  in  it,  that  it  will  open  their  mouths,  andcaufe 
 them  to  utter  the  language  of  the  Spirit  of  God.  And 
 the  word  may  alfobe  turned  to  fieep,  this  wine  is  fo 
 
 ftrong 
 
Verf.9r  Solomons  Song^ 705 
 
 ftrong  that  it  quickneth  up  the  heavy  fenfes,  and 
 doth  3ft er  a  fort,  as  it  were,  refrefh  the  mind,  even  of 
 thofethat  are  afleep.  This  inanner  of  fpeech,  though, 
 aswerefpecl  thefimilitude,  it  may  feeme  hiperboli- 
 call3orveryexcefIive,  yea,  more  then  true,  yet  if  we 
 refpeftthefpirituallmeaniHg:)  wefhall  find  it  is  truth 
 it  felfe :  for  what  is  Chrifts  purpofe  here,  but  that  his 
 Spoufe  fhould  be  filled  with  the  fullneiTe  of  God, 
 whereby  fhe  fhould  be  able  to  fpeake  of  the  things  of 
 God,  infuch  power  and  delightfullnefle  of  fpeech, 
 that  it  (hall  raife  men  up  from  the  dead:  not  onely 
 fromnaturall  death,  but  from  the  fleep  of  death  and 
 fin.     Hence  Obferve, 
 
 lhat  the  Saints  declaring  the  Co/fell of  Chrifl  from  the 
 fullnefe  of  God  in  them,  doe  raife  men  ont  of  the  fee  p  of 
 death  and  fin, and makes  them  fpeake  with  new  tongues,  the 
 praife  of  the  glory  of  God.  The  Saints  are  filled  with 
 the  Spirit,  as  with  thebeft  wine,  whereby  they  de- 
 clare the  excellent  things  of  God  (  which  we  may  un- 
 derhand by  the  roofs  of  the  month  which  is  the  princi- 
 pall  inftrument  of  nature,given  us  to  frame  our  voyce 
 by.  See  Chap.  5. 1 5. )  this  excellency  is  pleafing  to 
 ChrifV,  it  is  as  wine  for  the  beloved,  it  is  fuch  wine  as 
 the  Spoufe  can  commend  to  her  beft  friend,  it  is  fuch 
 as  goeth  downeftraightly,  or  in  righteoufneffe :  it  is 
 fo  pure  it  allureth  all  that  feethit,  todrinke  of  the 
 fame.  This  wine  is  the  immortallfncd,\  Pet.L23.it  is 
 thtpovcer  of  God  tojalvation,Kom.  1. 1 6.  By  which  we 
 zxequickped  andraifedup  together,  and  made  to  fit  toge- 
 ther in  heavenly  places  with  CArz/?,  Ephef.  2.  1.6.  This 
 wine  maketh  men  talkative,  Trov.  23.29.  itmaketh 
 menutterthemyfteriesof  theKingdomeof  God:  as  . 
 theDifciples,  fwhen  fome  thought  they  yj  tie  full  of 
 
 Xxxx  naif 
 
70'6  An  EXPOSITION   of        Chap.7 
 
 new  wine  )  prophecyed  and  fpake  with  o.her  tongues 
 the  great  works  of  God^j-  the  Spirit  gave  them  utterance 
 A&s  2.  4.  1 1. 12.  &c.  by  this  thofe  that  area  fleep, 
 yea,  in  a  dead  fleepoffin,  it  raifeth  and  quickneth 
 {ucb,  it  caufes  their  lipstopraife  God,  which  before 
 had  no  power  that  way.  When  finners  are  awakened 
 bytheinternallwerd  of  the  Gofpell,  it's  faidD  Awake 
 thou  thatfkepeji,  and  arifefrom  the  dead,  and  Chriji  Jhall 
 give  thee  life,  Ephef.  5.  14.  And  foit's  prophecyed, 
 1  hy  dead  men  fl^ all  l/ve7  with  my  dead  body  fh  all  they  arife, 
 awa\e  andjingyee  that  dwell  in  the  duji9  Ifa.  2  6. 1 9.  And 
 thus  the  dead  bones  of  the  houfe  of  Jjrael  are  faid  to  be 
 raifed  at  the  Prophecy,  Ezck.  37.  And  not  onely 
 dead  men  that  are  afleep,  but  thofe  that  are  ancient, 
 having  their  fenfes  dulled,  and  are  very  flow  to  fpeak, 
 this  wine  {hall  revive  the  fp  irits  of  the  aged,  or  fuch 
 as  are  in  a  ftate  of  fecurity  (as the Spoufe acknow- 
 ledged her  felfe  in  Song  5.2.)  are  inabled  by  this 
 fpirituall  wine,  to  fpeake,  yea.  The  Tongue  of  the  dumb 
 fhallfingfor  in  the  wildernejfefiall  break?  forth  waters^and 
 jireams  in  the  defart,  ifa.  35. 6.  when  the  Saints  are  fil- 
 led with  the  ftreams  of  living  waters,  and  made  drunk 
 with  the  fpirituall  wine  of  the  Kingdome  of  God, 
 then  they ftiall  fing  forth  the  praifeof  God.  Thus 
 far  we  have  had  Chrifts  commendations  of  his  Spoufe, 
 with  his  promifes  unto  her.  Now  folio weth  the  an- 
 fwer  of  the  Spoufe,  or  her  returne  of  love  unto  Chrift, 
 in  the  refidue  of  the  Chapter. 
 
 VERS. 
 
Verf.  10.  Solomons^,  707 
 
 VERS.  10. 
 
 I  am  my  beloveds ,  and  his  dejire  is  t wards  me, 
 
 CHrift  having  commended  his  Spoufe  before,  td 
 the  end  he  might  comfort  her,  by  leting  her 
 know  that  her  blot  was  wholly  taken  away,  and  that 
 her  comclinefle  and  beauty  was  perfed  and  pleadng 
 in  his  eyes.  And  having  promifed  what  he  would 
 doe  for  her,  in  uniting  himfelfe  unto  her,  and  alfo  de- 
 clared* how  fruitfull,  fweet,  and  precious  (he  (hould 
 become  thereby.  Now  the  Church  anfwereth,  ex- 
 preffing  at  large  her  affeftion  and  duty  towards 
 Chrift,  that  feing  his  kindnefle  hath  been  fo  great  to- 
 wards her3  (he  doth  even,  as  it  were,  dedicate,  vow, 
 and  confecrate  her  felfe,  and  all  that  (he  hath,  unto 
 him,  hafting  in  defire,  and  longing  for  a  neerer  com- 
 munion with  him.     But  to  come  to  her  words. 
 
 I  am  my  beloveds^  and  his  defire  is  towards  me. 
 
 The  conjunftion  of  the  words  may  be  taken  thus. 
 Stingy  or  becaufe  his  affeclion  is  towards  me.  For  in  the 
 firftclaufe  of  thefentence  fheconfecrateth  her  felfe 
 wholly  unto  Chrift,  faying,  lam  my  beloveds,  and  in 
 the  latter  claufe  fhe  rendereth  a  reafon,  faying,  Becaufe 
 his  affctfion  is  towards  me.  His  kindnefle  towards  me 
 wrought  thi>  effeft,  that  fhe  and  all  hers  (hall  be  dedi- 
 cated unto  him.  The  caufe  al wayes  goeth  before  the 
 cfFeft. 
 
 Here  the  Spoufe  then,  as  full  of  the  wine  of  the  Spi- 
 rit, and  confolation  from  the  Lord,  teftifieth  her  a  flu- 
 rance  in  him,  and  that  (he  doth  in  the  right  ofaffiance 
 and  marriage  belong  unto  him,  in  that  (he  faith,  Tarn 
 my  beloveds.     And  the  ground  of  it  is,  Tor  his  dejire  is 
 
 X  xxx  2  towards 
 
708  si*  EXPOSITION  of        Chap.  7 
 
 towards  me,  Th  at  is,  he  doth  defire  mc3  and  in  this  af- 
 fe&ion  moft  tenderly  love  me  It  is  as  if  the  Spoufe 
 had  faid,  there  is  a  mutuall  love  between  us,  as  I  love 
 him,fo  he  loveth  me,as  I  belong  to  him,  fo  he  belongs 
 to  me,  his  love  i$  the  ground  of  mine,  and  my  love  to 
 him  is  the  efFeft  of  his  love.     Hence  Note, 
 
 That  the  mamfeftation  of  Chrilh  love  to  ur0  is  the  caufe 
 of  our  love  unto  him.     His  love  is  as  the  caufe  preced- 
 ing, and  our  love  as  the  effeft  following  after:  Thus 
 the  Apoftle  John  teftifieth  faying,  We  love  him  becaufe 
 he  firfFJove  dm. The  Spoufe  declareth  the  fame  here,the 
 fumme  of  her  fpeech  being  thus  much  in  effeft,  feing 
 my  beloved  hath  fet  his  affe&ions  fo  upon  me,8tfreely 
 loved  me  when  I  was  loft,  and  an  enemy  to  him,  as  in 
 Rom.  5 .  when  dead  in  fin,  Ephef.  i.  when  I  was  altoge- 
 ther abominable,  Rom.  3.  yea,  that  his  affe&ion  was 
 towards  me  fo,  as  that  he  hath  called  me  into  the 
 neereft  fellow  (hip  with  himfelfe,  and  doth  fweetly 
 imbrace  me  not  withftanding  all  my  flefhly  a&ings  5  is 
 there  not  caufe  why  I  (hould  be  his  >    Such  abundant 
 love  doth  caufe  love  againe.     As  the  defire  of  a  wo- 
 man is  towards  her  hufband,  and  the  defire  of  a  man 
 towards  his  wife  :  fo  Chrifts  love  and  afFeftion  is  to- 
 wards his  Spoufe,  her  defire  is  alfo  towards  him.      If 
 the  Spoufe  firft  apprehend  the  love  and  afft&ion  of 
 Chrift,  this  loveof  Chrift  (as  the  Apoftle  fpeaketh  ) 
 will  con ftraine  the  Spoufe  to  love  Chrift  againe.  And 
 now  behold  how  forward  and  ready  the  Bride  is  to 
 draw  neer  to  Chrift,  and  to  have  the  day  of  the  marri- 
 age approach.     She  is  not  the  woman  that  (he  was 
 before  in  the  fifth  Chapter,  where  (he  made  excufes, 
 and.  would  not  arife  to  open  to  Chrift,    for  now 
 fhe  calleth  unto  thim  to  come  to  her3  and  to   walk 
 
 with  1 
 
Verf.  ii.  Solomons  Song, 
 
 with  her,  as  in  the  next  verfe. 
 
 709 
 
 VERS.  11. 
 
 Come  my  beloved,  let  us  goe  forth  into  the  field,  let  us  lodge 
 in  the  Villages. 
 
 THe  Lord  had  promifed  in  the  former  Verfes, 
 that  he  would  goeupinto  the  Palm-tree,  and 
 take  hold  of  her  boughs,  he  would  dreffe  and  prune 
 his  Church,  and  {he  thereupon  fhould  become  mo  ft 
 flourifhing,  fruitfull,  and  delegable  3  unto  this  here 
 the  Spoufe  offereth  her  fervice.     The  Spoufe  doth 
 not  name  the  ralm-  tree^but  Cypres  trees,  and  Vines 5  but 
 the  matter  is  all  one5feing  the  Church  is  refembled  by 
 theoneaswellas  by  the  other.     Then  thus  it  is,  the 
 Lord  promifeth  to  draw  neer  his  Spoufe,and  t*.dreffe 
 and  ti lm  her,  and  fhe  offereth  her  felfe  moft  cheerfull y 
 thereunto.     He  will  beftowhis  rich  grace  and  pre- 
 fenceuponher,  and  (he  is  brought  to  be  on  a  flame  of 
 thirfting  and  defiring  after  the  fame. 
 
 Come  my  beloved. 
 
 Thefeare  words  ofexhortation,and  provoking,as 
 it  were,  taken  alfo  from  the  love  of  the  Spoufe  to- 
 wards Chrift,  moreeffedually  toperfwadethething 
 (he  defireth,  becaufe  men  willingly  commit  them- 
 felves  to  the  company,  and  eafily  yeild  to  the  lequefts 
 of  fuch  as  they  take  to  be  their  befi  friends }  hence 
 (he  ufeth  this  kind  of  exhortation  or  invitation, 
 Come  my  Beloved. 
 
 Let  us  goe  forth  into  the  fields. 
 
 Into  the  fields,  or  into  the  Countrey,  a  place  of  come, 
 
 V7ines. 
 
7-IO  An  E  X  P  0  6  i  i   1  0  N  of  Chap.  7 
 
 Vines, ftg*trees3  Poaiegranate'treeSj&c.'as  '/je/ii.ia. 
 The  Spoufe  fpeaketh  this  after  the  manner  of  men 
 inhabiting  Cities,  and  having  their  farme-houfesa- 
 broad  in  the  Country,  whither  they  may  walke  for 
 recreation, and  to  fee  how  forward  the  Spring  is,  and 
 whither  the  time  of  Summer  or  Harveft  doe  draw 
 nigh  :  but  all  this  muft  be  underftood  fpiritually  and 
 inyfticaHy,  as  if  the  Spoufe  fhould  fay,  I  befeech  thee, 
 doe  not  alone,  and  by  thy  felfe  walk  out  into  the  field^ 
 and  retire  ttay  felfe:  but  let  us  both  walke  together 
 and  be  retired  from  the  trouble  and  diftraftion  of  this 
 world  and  flefh  :  and  walke  into  the  field  of  fweet 
 meditation  and  heavenly  delight. 
 She  addeth. 
 
 Let  m  lodge  in  the  Villages. 
 
 This  part  of  the  verfe  is  diverfly  read,  by  reafon  of 
 thediverfefignificationsofthe  words  ufed  therein  : 
 as  the  word  turned  W^fignifies  alfo  to  remaine  or 
 continue :  alfo  the  word  Cepharim^  doth  not  only  fig- 
 nifie  villages^  but  CypreJJe-trees.  So  that  the  word  is 
 ufed  in  Scripture  to  fignifie  villages^  and  alfo  the  Cy- 
 pres. The  Greek  turneth  it  by  villages  :  fuch  com- 
 mcfn  villages  are  diftinguifhed  from  fuch  Townes  or 
 Cities,  as  are  fenced  in,  1  Sam.  618.  Now  in  this  that 
 the  Spoufe  doth  defire,  to  goe  with  Chrift  and  to  lodg 
 with  him  the  fields'in  and  villages,  doth  note  unto  us 
 that  the  Spoufe  is  drawne  off  from  all  flefhly  delight, 
 and  from  fhekeringher  felfe  in  any  outward  glorieor 
 ftrength. 
 
 Hence  note. 
 
 That  thefoule  brought  up  to  live  in  the  light  of  God^  and 
 in  Metre  fellowfiip  of Chrift  ^is  taken  off  from  the  continu- 
 ance 
 
Verf  i2.  [Solomons  ^.  7n 
 
 anceor  truji/ng  in  any  outward  glorie. 
 
 The  Spoufe  defircs  not  to  goe  with  Chrift  into 
 the  fenced  Cities,  and  places  of  worldly  delight  and 
 pleafure  :  but  into  the  Villages  and  fields,  and  to 
 lodgeamong  the  Cypres- trees,  that  (lie  may  rife  up 
 early  to  goe  to  the  Vines :  She  is  now  wrapt  and  o- 
 vercome  with  the  defrre  and  love  of  heavenly  things3 
 that  her  minde  and  affcftions  are  carryed  out  of  the 
 world, (he  will  now  lodge  in  a  continuall  meditation 
 and  delight  of  divine  thing?,  yea>  (he  will  dayly  raife 
 up  her  fclfe  to  behold  the  fruit,  that  doth  fpring  from 
 them.  The  cafe  is  altered  with  the  Spoufe  now,  from 
 what  it  was,  when  (he  was  afleep  in  flefhly  fecurity, 
 and  was  loath  to  be  raifed  up  :  even  when  the  flelh 
 had  fo  much  prevailed  upon  her,  then  thefe  things 
 ofChrift,  thefe  holy  breathings  out  after  him  fee- 
 med  to  lie  buried/  but  now  when  the  Spirit  quick  - 
 neth,and  raifeth  her,herheart  is  drawn  ofFf  rom  flefhly 
 glorie  and  profperity,  and  fhedefirethtolodgecon- 
 tinurlly  with  Chrift  in  the  large  field  of  heavenly  de- 
 lights. Now  the  Spoufe  is  fweetly  imbracing  offpi- 
 rituall  and  heavenly  things,  now  (he  can  ftay  among 
 thofe heavenly  joyes  and  comforts  of  her  beloved. 
 And  now  behold  how  the  Spoufe  doth  proceed  in 
 this  matter. 
 
 VERS.   12. 
 
 Let  m  goe  up  early  to  the  Vineyards^  let  us  fee  if  the  Vjmflou- 
 rijl)^  whither  the  tender  grape  Jppeare0  and  the  Tomegr •an- 
 nates bud  forth  :  there  I  will  give  thee  my  loves. 
 
 |N  this  verfe,  the  Spoufe  declareth,  what  thebene- 
 
 |fit  fheand  her  lnJc  vcd  (hall  get,  by  remaining  or 
 
 lodging  all  night,  in  the  Country  Villages,  or  a- 
 
 mongft 
 
712  An  E  X  P  OS  IT  10  N  of         Chap.  7 
 
 mongft  thefweet  Cypres  trees,out  of  the  Citie,name- 
 ly,  that  they  (hall  be  ready  early,  to  make  triall  of 
 that,  that  they  come  and  looke  for.  Let  us  goe  earely  to 
 the  Vineyards  (faith  the  Spoufe)  let  us  fee  whether  the 
 Vine  flour ijl\  that  is,  what  appearings  or  likelyhood 
 there  is,  of  the  approaching  of  the  time  of  marriage, 
 or  of  a  neerer  communion  and  fellowfhip  with  her  be- 
 loved}  fhe  addeth. 
 
 Whither  the  tender  (or  fmall)  grape  appeare. 
 Weemayreade  the  words  thus  :  whither  the  firfl 
 fmall  grape  open  it  felfe.  The  firft  grape  is  that 
 which  i«  firfl:  in  fprouting}  and  by  opening  it  felfe, 
 is  meant  its  appearance,  whereby  it  hath  declared  it 
 felf  unto  men,that  it  is  now  become  a  grape,and  grow- 
 eth,  which  at  the  firfc  appearing  of  it,  or,  ask  were 
 in  bud,  can  hardly  be  difcemed.  It  followeth 
 
 Whither  the  Temegranates  flourifh. 
 
 The  nature  and  ufe  of  the  Pomegranate  hath  been 
 fpokenofin  Chap.  4.  13.  the  budding  of  this  fruit 
 (wherof  alfo  there  was  good  (tore  in  thofe  Countries) 
 wasafigne  of  the  Spring  time,  and  the  flourifhing 
 thereof,  as  it  were  of  the  Summer  at  hand}  by  all  thele 
 fimilitudes  and  comparisons,  the  Spoufe  declareth 
 what  the  fruits  of  Chrifts  prefence  will  be,  that 
 there  will  be  nothing  but  fruitfullneffe  and  flourifh- 
 ing, when  Chrift  (hall draw  neere  .•  Chrift  comes  not 
 empty  to  his  Spoufe,  but  he  brings  abundance  of 
 grace  and  fweetneffe  with  him. 
 Hence  Obferve, 
 
 lhat  when  Chrifl  fils  any  fonle  with  a  divine  prefence^ 
 there  is  a  great  flourifimg  and fpringing  fort  h2  of  all  divine 
 grace  and  glorie. 
 
 To 
 
7rrf.i-  So  L0  v  °  ■  '    :  '■•:•  7*9 
 
 die  it  is  (aid.  //e  ctufrth  th  ?,. 
 mvrldvritbfntfi 
 
 Jxcitllrrn  faith  thl  ]    4  /Ztti 
 
 out  of jUclii  m  inheritor  nfni)  mttfttam         ndf^WCt 
 .  inherit tt^  *A&1*\     4  art 
 
 I 
 ?«  rib  Umdfcrvt  • 
 mBlrcqmit 
 
 ticm:.  xcith 
 
 \&c,  by  all  the 
 cv.  beautie;  i'vvee* 
 
 forth,  andthat  fheef-  ::- 
 
 vine  prefence  of  Cc 
 Tki:  "is  further  c 
 verfe. 
 
 ■ .  rArc  «r 
 
 Thh  i  XM 
 
 beloved,  r  Ch:i:'*s 
 n  biin 
 
 and  make   a  I                                    oed 
 
 the  p'.urall  number,  thereby  to-ra     it  I  ex- 
 
 :^e:   and 
 as  I  |  lent]  ::  en 
 
 united  to  Ch:i \  it    is   as    it 
 
 b  :ob$ 
 
 thereof. 
 
 Hence  Ot 
 
 ■f   fifc    bar*/  d*e 
 
 miniU  i    ».    : 
 
 J  <J                                • :  ■ 
 
7H  An  E  XT  0  S  II  I  0  N   of        Chap,/ 
 
 when  he  is  manifesting  mojl  of  himjelft  in  them. 
 
 When  the  Spouie  is  made  as   a    fruitfull  field, 
 
 as  a  flourifhing  Vine  and  Pomegranate,  then  fhee 
 
 gives  Chrift  her  love  ,    then  her   heart  is  full  of 
 
 divine  love5  and/he  will  let  out  the  whole  ftreame 
 
 of  her  fweet  affe&ions  towards  Chrift. 
 
 In  the  next  verfefhe  mentioneth  her  fruits,  and 
 
 that  (he  referveth  them  wholly  to  Chrift  her  wel- 
 
 beloved. 
 
 iVERS.  ij. 
 
 ihe  mandrakes  gave  a  faellf  and  at  our  gates  are  all 
 manner  of fleaj Cant fruit s^new  and  old  which  I  have 
 laid  up  for  thee  my  beloved. 
 
 "Kefe  are  moft  commendable  things,  that  the 
 Spoufe  fpeaketh  of. 
 Firft,  That  Ihe  doth  fo  flourifh  and  abound  in  fweet 
 things,  which  are,  all  the  fweet  fruits  of  the  Spirit, 
 .  Secondly,  That  fhee  keepeth  them  only  for  the 
 Lord,  for  the  true  Spoufe  is  chaft,  and  faithful?  tinc- 
 to  Chrift  t  Heixe  fhe  faith,  My  loveylhave  kept  them 
 for  ti  •'. 
 
 jre  wee  fpeake  any  thing  oft'  of  this 
 
 ver  i :  will  a  Hide  1  i  tie  \  Thfc 
 
 i 
 
 his 
 
 pi 
 
Verkg.  Solomons^.  715 
 
 name  to  iW////,  loves  forementioned  :  and  Dod  that 
 is  ,  beloved,  as  (he  after  calleth  Chriffc 
 Some  take  the  word  more  generally  ,5  for, 
 all  amiable  flowers,  fuchf'asbe  faire  and  lovely  :  for 
 the  Spoufeis  as  a  garden  of  fweet  flowers.  Mandrakes 
 grew  in  the  field,  and  were  found,  in  the  dayes  of  wheat 
 Harvejl,  as  in  <jen.  30.14.  &c.  It  appeares  by  Rachels 
 defite  of  them,  and  by  the  fmell  here  they  are  faid 
 to  give,  rhat  they  were  lovely  and  pleafant :  thefe 
 lovely  flowers  ycilding  a  favour  fheweth,  that  the 
 Spoufehad  fweet  things  to  fmell  unto,  for  the  en- 
 tertainement  of  her  beloved. 
 
 Thefe  Mandrakes  are   faid  to   give  a  fmell  or 
 fweet  odour. 
 
 At  our  gates  are  all  manner  of  fweet  fruits. 
 
 The  word  fignifieth  precious  things.  And  by  the 
 gates  or  doores,  which  feemeth  to  be  oppofed  unto 
 the  fields,  where  Mandrakes  grew  :  fignifieth,  that 
 both  at  whom  and  abroad,  neere  and  farre,  the  fame 
 and  odour  of  the  Saints,  fpread  it  felfe  :  or  by  the 
 gate^ wee  may  underftand  it,  asanallufion  unto  cu- 
 ftomes  and  orders, obferved  on  marriage  dayes,  men 
 being  wont  to  ttrow  their  houfes,  doom  yea,  and 
 ftreets  and  all,  with  fweet  fmelling  herbes. 
 
 Neto  and  old. 
 
 There  is  great  (lore  and  plenty  of  them,  for  this  is 
 an  ufuall  thing,  by  thefe  termes  to  exprefle  abun- 
 dance: fee  the  phrafe  in  Matth.  13.  52.  where  the 
 Kingdomeof  heaven  is  like  the  houfholdcr,  which 
 brrngtfh  ont  of  hh  irea'hrk,  things  neve  and  eld.'  New, 
 
 Yyyy  2  end 
 
7*6  An  EXP  0  S  II  I  ON  of         Chap.  7 
 
 and  old,  fignifieth  variety  and  plenty,  Leviticus 
 26..  10.  And  old  fruits  are  often  times  better  then 
 new,  as.1^5.39.  Its  added. 
 
 Which  I  have  hid  up  for  thee  0  beloved. 
 
 The  Spoufe  declareth  that  thefe  things  are  for 
 to  welcome  her  beloved,  (he  deiires  that  Chriftuiay 
 take  pleafure  and  delight  in  them,  (he  willingly  offe- 
 reth  them  all  for  his  entertainment.  Now  from  this 
 verfe  thus  opened. 
 Obferve. 
 
 Firft,  That  the  Spoufe  is  as  a  garden ,  full  of  fweete 
 
 flowers. 
 
 She  is  the  Lords  garden,  the  Lords  field,  where  all 
 kindeof  divine  and  heavenly  flowers  grow  where  is 
 varietie  and  abundance  of  all XweetneSe,  and  fragran- 
 ce, (he  is  an  Orchard  of  Pomegranate*,  Camphire  and 
 Spiknard,  with  the  Trees  of  frankjncenfe,  myrrhe  and 
 aloesy  with  all  the  fpiees,  the  fweet  Vine  is  in  her  and 
 the  Mandrakes  of  a  goodly  fmell,  with  pleafant  fruits 
 newandoldf  namely,  all  the  fweet  incomes  of  fpi- 
 rkand  life  from  Chrift,all  the  fweet  refrefhing  de- 
 lights of  the  Spirit. 
 
 Obferve,  Secondly, 
 
 That  the  Spoufe  doth  entertaine  Chriftmth  all  herfmet- 
 nejf'e. 
 
 Thefe  are  things  (faith  (he)  that  I  have  kept  for  my 
 beloved.  The  Spoufe  honoureth  Chrift  with  all  her 
 fweet,  pleafant  fruits.  As  the  favour,love,  and  good- 
 neflTe  of  God  is  great,  which  he  hath  layed  up  for 
 thofethatfearehim,P/y.  31.  20.  fo  all  thegoodnes 
 ajidfruusoffpint,aadgracethatflowfrom  them,  are 
 
 unto 
 
Verf.  13.         Solomons  Song.  717 
 
 unto  his  honour  and  prayfe,  confecrated  unto  his 
 ufe  and  fervice,  thus  faith  the  A  poftle,  for  of  him,  and 
 through  hw\and  for  him  are  all  things,  to  him  be  glorie 
 for  ever,  Rom.  11.  36.  ifrael  is  holinefle,  glorie, 
 and  honour  to  the  Lord.  So  endeth  the  feventh 
 Chapter, 
 
 Canicles 
 
71  $  Chap.  8, 
 
 Canticles. 
 
 Ch?p  %  Verf  132,3,4,5/6. 
 
 0  that  thou  mrf  as  my  Brother,  thai  fucked  the  breafts  of 
 
 my  Mother*  when  Ipeuldfind  thee  without  0  IwouidkjJJ'e 
 
 thee, yet  ffhould  not  be  djjpifed. 
 ~  I  would  lead  thee,  and  bring  thee  into  my  Mothers  houfejvho 
 
 would  injirucl  me :  1  would  caufe  thee  to drin^e  of  fpiced 
 
 •wine  zo  f the  piycc  of  my  Pomegranate. 
 His  left  hand  Jfcou'd  be  ut>der  my  head^  and  his  right  hand 
 
 foom'dim brace  me. 
 
 1  charge  you  3  0  daughters  of^erufakm,  that  ye  Jlir  not  ujx0 
 
 nor  awake  my  love  until]  he  pleafe. 
 Who  is  this  that  commeth  up  from  the  Wilderneffe^  leaning 
 
 <iVon>her  beloved  ?  Iraifd  thee  up  under  the  *Ap pie -tree  : 
 
 ihcre  thy  Mother  brought  thee  for th^  there fide  brought  thee 
 
 forth  that  bare  thee. 
 Set  me  as  a  Seale  upon  thine  hearty  as  a  Scale  up  on  thine 
 
 Arme:  for  love  is  ftrongas  death,  jetlofie  is  cruellasthe 
 
 Grave J  the  coals thereof are  coals  of  fire,  which  hath  a 
 
 mofl  vehement  flame. 
 
 EE  have  had  in  this  Song  the  condition 
 and  date  of  the  Spoufe.which  hath  been  va- 
 riable, and  after  diverfe  forts :  as  even  now 
 1  calling  and  crying  out  for  her  well-beJo- 
 :.  Not  long  after,  we  hav'  her,asitwere,fetdown, 
 
 «md 
 
V-erf.  i .  lQmons..  Song. 
 
 and  the  Bridegroom  calling  upon  her  to  arife  and 
 come  away  ^   yea,  form  {he  js  not  onefy  fet 
 
 downe,  but  alio  (he  is  laid  downe,  nndaileep:  the 
 Saints  doe  not  continue  alwayes alike,  but  however 
 they  fwarve  for  a  time,  yet  they  returne,  and  their  end 
 ib  commendable.  And  therefore  the  Church  i>  herl^'. 
 even  to  the  end  of  the  Song,  declaring  her  faith,  and 
 gocd  affeftion  towards  Chri& 
 
 ut  to  come  to  the  wo  |  ve.s  of  this  Chap- 
 
 ter :  ftfift;  In  general!,  tfc  2  9po»fe  cloth  declare  vv  I 
 a  great  defirefhe  hath  to  b..  in  his  pretence,  and  to  re- 
 tainehim  with  her,  which  ariftth  from  a  vehem .. 
 love,  whofc  heat  cam  d,  as  (he  exp  i 
 
 feth  in  the  fequell  of  the  Chapter.     Chriiiand  the 
 Spoufebe(t)fonefr»mily5  as  Brcn  d  Si iters  d 
 
 dwell  together  in  familiarity^  each  doth  ufually  kn 
 whereto  find  the  other.     According  to  this  flie  fa 
 
 QtbatthoHwertas  ,'.    ■  d  the  T.rc 
 
 :t)  Afotha  . 
 
 ■ 
 
 In  trm  .  . 
 
 aionu  igl 
 
 .       \, 
 vev 
 
 FirO\  an  exdaffl 
 
720  An  E  X  V  OS  IT  10  N  of         Chap.  8 
 
 (ide5  by  adding,  Yet  Ifiould  not  be  aj/jamed. 
 Q  that  thou  wert  as  my  Brother^  8cc. 
 
 Some  read  the  words  thus,  0  iffome  would  give  th^ 
 or,  who  will  give  thee,  Such  phrafes  are  often  ufed  for 
 formes  of  wlfhing  in  the  Scripture,  as  in  rfai.  14.7. 
 II  ho  [I) all  give  Salvation  to  Ifrael?  That  is,  O  that  the 
 Salvation  of  ifrael  were  come.  The  Apoftle  alludes  to 
 this  forme  of  fpeech,  when  he  faith.  Who  flail  deliver 
 me  from  the  body  of  this  death  ?  Rom.  7.  2^..  It  is  an  ex- 
 preffion  of  an  earneft  wifh  or  defire  ih  the  Spoufe 
 here,  wherein  fhe  doth  declare  her  earneft  defire  of 
 the  brother-hood,  love,  and  fellowfhip  of  Ghrift, 
 whereby  (he  might  manifefther  love  to  himagaine. 
 Her  defire  of  him  is,  that  he  would  be  to  her, 
 
 .    As  a  Brother. 
 
 That  is,  moft  faithful!,  friendly,  and  loving.  See 
 Gen.  13. 8. 8c  Vfal.  135. 1.  Brother- hood  fignifies  fome 
 neer  con jun&ion  and  relation,  either  by  nature,  or  by 
 Covenant,  Zach.  11. 14.  Such  as  are  companions  in 
 like  condition,  quality,  or  aftion,  are  called  brethren, 
 Trov.  18.  9.  Gen.  49.  5.  Wow  Chrift  is  not  onely  the 
 Brother  of  the  Spoufe  in  refped  of  his  humanity,  ta-> 
 king  on  him  the  fame  flefh  and  blood,  Heb.  2. 14.  but 
 alfo  by  that  oneneffe  in  fellowfhip  and  communion  in 
 the  Spirit,  having  one  father,  one  bleffedneffe  and 
 glory.  Thus  Chrift calls hisSaints  Brethren,  Heb.  2. 
 11,12.  in  refpeft  of  that  fpirituall  union  and  fellow- 
 fhip between  them.     It's  added. 
 
 lhatfucksd  the  breafis  of  my  Mother. 
 
 The  Spoufe  is  not  contented  onely  to  have  Chrift 
 
 as 
 
VerCi.  Solomons^.  721 
 
 as  a  Brother,  but  as  a  mod  naturall,  kind  Brother,  be- 
 caufe  many  times  itfallethour^  that  brethren  are  at 
 great  jarres,  through  the  negleft  or  forgetfullnefl'e  of 
 thofe  brotherly  bonds  between  them:  therefore  the 
 Spoufedefireth  that  Chrid  may  be  a  moft  natural!, 
 kind-hearted  brother  to  her,  as  one  that  fucked  her 
 Mother,  forbetvveene  brethren  of  the  fame  Mother, 
 the  love  and  afFeftions  are  the  moft  ardent,  asistedi- 
 fied  by  Jojep A,in  his  afFe&ions  toward  his  Brother  Ben- 
 jamin^  Gen.  43.  29,  30.  BytheJMother  here  we  may 
 underdand  the  heavenly  JerufaJem,  which  is  above3 
 which  the  Apodle  calls,  The  Mother  of W  <*//,  Gal.  4.  26. 
 To  fuck  the  breads  of  this  Mother  is  to  partake,  and 
 enjoy  the  fweet  refrefliing  comforts  of  the  Church,  or 
 affembly  of  the  firft  borne,  to  be  refrefhed  with  the  fat- 
 nefle,  andfweetnefleofGodshoufe,  towit,  the  fweet 
 confolations  of  the  Spirit,  if  a.  66.  10.  11.  Now  we 
 muft  know  that  Chrid  and  his  people  make  but  one 
 body,  and  is  myftically  called  Chrid,  1  Cor.  12.  12. 
 and  therefore  here,  where  it  is  faid,  that  Chrid  doth 
 fuck  thefe  breads,  it  is  meant  of  Saints,  or  Chrid  in 
 the  Saints  is  refreflied  and  comforted. 
 H  ence  Obferve,    Fird, 
 
 7  hat  the  Sfoufe  is  very  earn  eft  anddcfirous  of  a  ncer  bro- 
 therhood and  communion  with  Chr/Jl.  0  that  t  hou  wert  as 
 my  Brother  Sec.  Nothing  fatisfies  the  Saints  but  fel- 
 lowfhip  with  the  Father  and  the  Sonne,  nothing  but  a 
 fweet  communion  with  Chrid,  in  all  his  graces.  The 
 Saints  are  onely  delighted  with  his  love  andfweet- 
 neffe,  and  continually  defire  in  a  mod  comfortable 
 andfamiliar  way  to  enjoy  his  divine  prefence. 
 Secondly  Obferve, 
 
 That  Chrifi  is  refrefhed  in  his  Saints  nfrefments.     For 
 
 ZZ77.  2:: 
 
722  An  EXPOSITION  of        Chap.  8 
 
 as  you  beard  before,  heandhis  Saints  are  6ne  body, 
 and  hence  it  is,  that  when  Saints  are  begotten  unto 
 God,  Chrift  is  formed  in  them,  Gal.  4. 19.  and  as  they 
 arenourifhed  by  the  fmcere  milke  of  the  word ,  fo  is 
 Chrift  alfo  nouri(hed,8c  grows  more  Scmore  in  ftature 
 and  fullnefle.  For  that  which  is  properly  the  perfon  of 
 the  Saint,  or  the  Saint-fhip  it  felfe,  is  part  of  Chrift : 
 Chrift  is  diffufed  into  all  his  Saints,  and  they  all  make 
 but  one  com  pleat  body,  and  therefore  as  the  body  is 
 faid  to  fuck  the  breafts  of  fpirituall  confolation,Chrift 
 may  alfo  be  faid  to  fuck  thofe  breafts,  for  it  is  Chrift  in 
 the  Saints  that  is  nourifhed:  fo  when  the  Saints  en- 
 creafe,  it  is  the  increafings  of  the  Lord,and  the  growth 
 of  the  Saints  is  the  growth  of  Chrift. 
 It  followeth. 
 When  J fiould  find  thee  without,  I  would  kjfe  thee, 
 yet  jfiouldnotbedefpifed. 
 
 Hereisthe  refolution  of  the  Spoufe,  Whenlfinde 
 thee  or  though  ifindtheeinthejireet^thatls,  in  open 
 and  publique  place,  as  it  were.  SeeL«^i4  21.  This 
 {hewithereadinefte  and  wilhngnefle  of  the  Spoufe, 
 both  to  goe  forth  and  meet,  and  alfo  to  wellcome  and 
 entertaine  Chrift,  itnotethher  dilhgence  and  care  to 
 find,  and  to  retaine  Chrift,  as  in  Song  3.  2.  4. 
 
 1  would  kjffe  thee,  yet  ifiould  not  be  dej fifed.  ■ 
 To  lOffe  is  a  figne  of  honour,  love,  and  obedience, 
 a5  was  noted  in  Song  1.  2.  and  the  meaning  is,that  the 
 Sooufe  would  neither  be  a(hamed,or  afraid  to  perform 
 theoflic=oi  love  and  affeftion  towards  him,  neither 
 fkould  any  contemne  or  fcorne  her:  that  is  either 
 tbeyfhould  notfcorneher,  having  obtained  her  be- 
 
Verf.2.  Solomons  Song.  725 
 
 loved, or  elfe  fhe  would  not  regard  any  fcorne  that 
 fhould  be  caft  upon  her. 
 
 Hence  Obferve, 
 
 Firft    That  Saints  are  ready  to  enter taine  andwellcome 
 
 Chrift. 
 
 Hence  its  faid  here,  that  the  Spoufe  would  meet 
 him  with  all  readineile  to  take  hold  of  him,  and  to 
 imbrace  him.  The  Saints  are  impatient  withont 
 Chrift,  and  are  mod:  ready  to  give  entertainment  unto 
 him.  ■  Secondly  Obferve, 
 
 Th'at  it  is  an  honourable  aiiion,and  Worthy  of  much  praife 
 to  cntcrtaine  and  imlrace  Chrift.  It  is  true.,  the  world 
 is  apt  to  vex,  fcorne,  and  contemne  the  Saints,  but  yet 
 they  are  never  afhamed  to  owne  Chrift  :  but  (lie  doth 
 meet,  kifle,  and  imbrace  him,  even  in  the  open  ftreets. 
 But  though  the  blind  world  (hould  contemne  the 
 Saints,  yet  the  Lord  will  honour  them  that  honour 
 him  I  Sam.  20.  30.  And  it  any  man  ferve  Chrift,  him 
 will  the  Father  honour,  John  12.  26.  The  Saints  (hall 
 appearein  the  brightnefle  of  Chrifts  glory,  which  is 
 far  above  the  contempt  of  the  world,  and  being  thus 
 cloathed,  they  are  not  afraid  or  afnamed  of  Chrift,  of 
 profeffing  his  name  and  truth,  in  the  open  ftreetsof 
 the  world.  Thus  much  for  the  Spoufeswifh,  asalfo 
 her  refolution,  in  which  fhe  doth  farther  proceed  in 
 the  next  verfe. 
 
 V       J_v     iv      yj.      X, 
 
 I  would  lead  thee,  and  bring  thee  into  my  Mothers  houfe^wbe 
 wcu'd  tnjiritcJ  me,  I  would  caufethee 
 
 V  E  R  S.  2 
 
 into  my 
 
 ufe  thee  to  drinks  of  fp iced 
 wine,  ofthejuyceofmy  Pomegranate. 
 
 AFter  the  Spoufe  had  exprefled  her  wifh,  and  what 
 advantage  fhe  gained  thereby,  fliefhewcth  what 
 Zzz/  2  rciturnc 
 
724  An  EXPOSITION  of       Chap,8 
 
 returne  fhe  would  make  unto  Chrift  for  granting  her 
 defire.  I  would  lead  thee,  and  bring  thee,  &c. 
 
 We  muft  underftand  in  tbefe  words  that  the  Spoufe 
 taketh  on  her  the  perfon  of  Chrift,  and  fpeaketh  that 
 of  her  felfe  which  belongeth  to  him^  and  by  declaring, 
 what  (he  would  doe  unto  her  beloved,  (hews  what  (he 
 would  have  Chrift  doe  unto  her.  And  therefore  we 
 muft  confider  the  Spoufe,  together  with  her  head 
 Chrift,  and  fo  (he  is  called  Chrift,  in  i  Cor.  12.  12. 
 That  is,  Chrift  myfticall,  or  Chrift  in  a  divine  my- 
 ftery.  I  would  lead  thee,  I  would  bring  thee^c. 
 
 She  doubleth  the  word,  as  it  were,  to  (hew  the  joy- 
 fullneflfeofher  heart  in  thinking  of  the  matter  (he  is 
 now  in  fpeaking  of.     And  in  that  fhe  laith,  I  would 
 /e^f/>ee,fhemeanethwkh  all  honour  and  folemnity, 
 with  joy  and  gladneffe.     Thus  Kings  and  great  ones 
 are  faid  to  be  lead  and  brought  along,  ifa.  60.11.  Pfal 
 45. 15, 16.  So  here,  the  Spoufe  fpeaking  in  the  perfon 
 of  Chrift,  declares  what  fhe  defires  he  fhould  doe  unto 
 her,towit,  that  he  would  lead  and  bring  her  into  his 
 holy  Mountaine,  as  in  Vfal.  43.  3.  that  he  would  com- 
 fortably lead  her  by  the  light  of  his  Spirit. 
 Hence  Obferve, 
 'lhat  the  Saints  defire  onely  to  be  led  and  direUed by 
 Chrift.     For  the  Spoufe  here  by  declaring  her  refolu- 
 tion,  iheweth  what  (he  defireth  Chrift  to  doe  unto 
 her:  it  is  true,  that  the  Saints  in  fone  fence  may  be 
 faid  to  lead  Chrift  by  feeking  of  his  face,  by  ftirring  up 
 themfelv- s  to  take  hold  of  his  ftrength,  as  in  ifa.  64. 1. 
 7.  yet  moft  properly  it  is  Chrift  that  leadeth  his  peo- 
 ple: his  truth,  and  the  light  of  his  Spirit  is  like  the 
 cloud  of  (ire  that  led  the  Children  of  Tfrael  in  the  Wil- 
 derneiTe,  and  doth  continually  direft  and  guide  them. 
 Now  followeth  the  place  into  which  (he  would  lead 
 him,.-  Into 
 
^erf.  i.  Solomons  Song. 
 
 7x5 
 
 Into  the  honfe  of  my  Mother. 
 Here  the  Spoufe  alWeth  to  the  cuftome  in  thofe 
 dayes,  which  was  to  bring  the  Bride  and  Bidegrootne 
 alfo,  into  the  houfe  of  cither  of  their  Parents  :  SeeGra. 
 34.  97  where  ifaac  is  faid  to  have  brought  Rebecl^th  in- 
 to the  Tent. oi'Sarah  his  Mother.'Jt  is  the  manner  of  the 
 Hebrews  (  as  hath  been  noted  heretofore  in  this  Song) 
 to  call  fome  whok  thing  or  body.,  by  the  name  of  Fa- 
 ther or  Mother,  and  the  parts  derived  from  the  fame, 
 by  the  names  of  Sonnes  and  Daughters.  So  here, 
 Chrift  and  the  Saints,  making  up  one  Church  or  bo- 
 dy., which  is  called  thenew  Jerufalem,  which  commetji 
 downefrom  God,  out  of  which  Chrift  and  all  Saints 
 fpring  :  this  new  Jerufalew  is  called  the  Mother  of  us 
 all,  *n  GaI-  4-  76-  fcut  of  this  we  have  fpoken  already 
 in  Chap.  3.  verf.  4.  and  therefore  I  (hall  paffe  this,  and 
 proceed  to  the  next  words.       Who  would  inflrult  me. 
 
 This  claufe  ftandeth  doubtfull  whither  we  (hall 
 Tranflateit,  Thou  fialt  teach  me,  or.  fie  Jhall teach  m: : 
 for  in  the  Hebrew  tongue,  in  the  future3the  fame  word 
 ftandethforthe  third perfon feminine,  that  is  forthe 
 fecond  fMafculine.        And  fo  it  ftandeth  indiffe- 
 rent here  by  the  word3whither  we  fay,thou  (halt  teach 
 me,  or,  fhe  fhali  teach  me :  true  it  is,  that  Chrift  is  the 
 teacher  of  his  ChurchDin  a  double  refpeft.  1 .  In  that  he 
 alone  teacheth  by  the  light  of  his  Spirit.     But  the 
 Church  (who  is  the  heavenly  Jerusalem, and  Mother  of 
 lis  all)  doth  as  an  inftrument  teach,  and  inftruft  her 
 particular  Members  with  the  heavenly  doftrine   of 
 theGofpell.  We  may  take  it  that  fhe  faith"  to  Chrift, 
 ihoufiult  teach  we.,  for  fo  runs  the  new  Covenant,  'lh.it 
 every  manfiatlnot  teach  hisneighbor^ftyin^  kpow  the  Lord, , 
 for  they  fiall  all  know  me,  faith  the  Lord.     So  that  the 
 .Saints  fhould  not  depend  upon  mans. teaching3but  up- 
 on Chrift's  the  true  Prophet.  Hence 
 
726  An  E  X  P  OS  IT  ION  of        Chap.  8 
 
 Hence    Obferve. 
 
 ihat  the  Saints  dejire  mo  ft  of  all,  to  be  under  the  tea* 
 chmgs  ofchnfi. 
 
 This  wastheendoftheSpoufe,  in  bringing  Chrift 
 in  to  her  mothers  houfe,namely,  that  be  might  teach 
 and  inftruft  her  by  his  Spirit.  And  thus  it  is  prophefi- 
 ed,  how  that  in  the  laft  dayes,  many  people  {hould 
 fay,  Come,  and  let  us  go  up  toth:  houfe  of  the  God  "Jacob,  an4 
 will  teach  us  of  his  wayes,  &c.  ifa.  1,2,3.  Seealfo  Mi* 
 chah 4.  I|2.  Chrift  tels  his  Difciples  mjohn  16.  25. 
 That  the  time  was  comming,  he  would  (hew  them 
 plainely  of  the  Father,  its  Chrift  that  doth  unmaske 
 andunvailethefaceof  his  Father,  and  helpe  us  to  a 
 manif  eftation  and  fight  of  it :  Chrift'  is  the  lively  I- 
 mage  of  God,  2  Con  4  4.  He  is  the  Brightmje  of 
 hisglorie,andtheexprejfe  Charafferofbis perfon,Heb.  1.  3. 
 there  is  no  excellency  in  the  Father,  which  is  not 
 manifeft  in  the  Sonne,  and  by  the  Sonne  wee  may 
 come  to  know  it :  fo  faith  the  Apoftle,  God  who  hath 
 commanded  light  to  [hine  out  of  darkenejje,  hath  finned  in 
 our  hearts  to  give  the  light  of  the  knowledge  oftheglorie  of 
 God ',  in  the  face  of  Jef us  Chrift,  2  Cor.  6.  6.   If  there  be 
 fuch  a  bright  vifion  of  divine  glorie  manifefted  by 
 Chrift,  how  fweet,how  comfortable,  and  how  much 
 to  be  defiredare  the  teachings  of  Chrift  then ,  who  is 
 as  it  were  the  beanies  and  brightnefle  of  Gods  glorie 
 (hining  out  upon  us? 
 
 The  efFe&s  of  Chrifts  teaching  is  fet  forth  in  the 
 next  words. 
 
 I  would  caufetheetodrinkeoffpiced  wine,  ofthejuyceof 
 my  Pomegranate. 
 
 According  to  the  fimilitude  in  earthly  things^  the 
 
 Spoufe 
 
Verf.  2.  Solomons  Song.  727 
 
 £ 
 
 Spoufeprofeffethto  enternine  Chrift  with  a  dainty 
 banquet  in  her  mothers  houfe,,  for  that  is  meant  by 
 fpicedvcine^  and  Joyce  of  the  VdrttegratuAe. 
 
 By  Spiced vcine^  fhemcantth  fuch.  wee  call  Ipccras^ 
 which  befides  the  nature  and  ftrength  of  the  wine  it 
 felfe,it  is  much  ftrengthned  by  compofition,  mixture 
 or  confection  of  many  Spices  with  it :  So  that  bythe 
 ftrength  and  pleafantnefle  of  this  compofition  of  fweet 
 fpices,  the  heart  is  ftrengthened  and  warmed.,  and  the 
 fenfesmuch  rcfrefhedand  fatisfied,  with  the  pleafant 
 frr.ell  thereof:  Such  compofitionsasthefe,  were  put 
 into  the  holy  incenfe  and  oy!e3ExW.  30.  24,  25.  Such 
 were  alfo  ufed  for  banquetting,  as  this  place  ma- 
 nifeftetb. 
 
 The  juice  of  my  Towegranat. 
 
 Or,  The fweet  wine  Made  ofmyTomegranxte:   the  word 
 hereturnedyVy^or  fweet  wine,  fignifies  generally  a/ 
 moifture,  which  either  by  exprefiing  or  treading,  is 
 tetcht  from  any  fruir,forit  is  derived  of  aword^that  fig- 
 nifieth  to  exprefle  or  tread  downe,  t  ut  becaufe  head- 
 deth  Pomegranates^  we  may  take  it  for  the  moifture, 
 juyce3 or  liquor,  that  is  ormay  be  wiung  from  them. 
 Inaword,  fhemeaneth,  that  it  (he  might  indeed  be 
 partaker  of  Chrift,  and  enjoy  fweetnefle  and  fellow- 
 fhip  with  him,  fhe  would  m oft  comfortably  and  joy- 
 fully entcrtaine5  and  receive  him,  for  under  thefe  me- 
 taphors, taken  and  borrowed  from  an  earthly  banquet 
 fhe  meaneth  nothing  elfe,  but  the  fpirituall  entertain- 
 ment of  her  beloved,  and  that  his  teaching  (hold  not  be 
 fruitleflein  her,  but  fhe  would  honour  Chrift  with 
 graces,  and  being  fweet  ned  with  the  fpices  of  his  fpi- 
 "ritD  the  fruit  thereof  fliould  redound  to  him. 
 
 Hence  ' 
 
728  An  E  X  P  0  S  17  1  ON  of  Chap.  8* 
 
 Hence  Obferve. 
 lb  At  the  Saints  honour  Chrifiwiih  the  fruits  of  his  owne 
 Spirit. 
 
 WhenChriftadminiflxeth  to  us  by  his  SpiritD  he 
 .givethus  winetodrinke,asin  Ifa.  55. 1.  3.  And  when 
 wee  bring  forth  the  fruits  of  the  Spirit^  he  counteth 
 himfelfe  as  tefreftied  with  wise,  as  in  Chap.  5.  K  This 
 is  the  fpirituall  entertainement,  that  the  Spoufe  gi- 
 veth  her  beloved,  fhe  prefents  him  with  a  dainty  ban- 
 quet of  fpiced  wine,  the  fruits  of  his  ownefpirit,  praife 
 and  glorie,  which  is  very  pleating  unto  him,  which  is 
 contrary  to  that  cup  in  the  womans  hand,  full  of  ab- 
 hominationsand  filthineffe  of  her  fornication,  to  wit^ 
 thefruitsoftheflefhand  Antichrift,  with  whici  wind 
 the  inhabitants  of  the  earth  were  made  drunke,  Revel. 
 •ij.  2, 4/ The  fruits  of  divine  prefence,  and  ofthefpi- 
 rit  ofChriftinthe  Saints  is  fweet,  comfortable,  and 
 pleaftnt,  like  toff  iced  wine^  and  they're  of  the  Pomegra- 
 nate^ It  folio weth  in  the  next  verfe. 
 
 VER  ft  3. 
 
 Bis  left  handponld  be  under  my  head,  and  his  right  hand 
 fhculd  embrace  me. 
 
 AS  before  the  Spoufe  had  fet  out  how  (he  would 
 receive  and  entertaine  her  beloved  :  fo  now  (he 
 being  privie  to  her  owne  infirmities,  and  defirous  of 
 ftrength  from  Chrift,  defireth  fuftenance  and  ftrength 
 of  him.,  whofe  grace  would  befufjicient  for  her0  whofe 
 ftrength  is  made  perfccJ  in  rveahgneffe^  2  Cor.  12,  9.  wee 
 may  underftand  the  words  prayer-wife.  Let  thine  hand 
 be  under  my  head,  8tc.  fhe  fheweth  how  he  would  com- 
 fort 
 
Vert  4.  Solomons^.  729 
 
 fort  her,  namely,  that  for  her  eafe,  he  would  put  his 
 left  hand  under  her  head,  as  men  commonly  do  to  (Ick 
 and  infirme  perfons.  4ndhk  right  hand  doth  embrace 
 me.  viz.  moft  comfortably  and  lovingly  as  deareft 
 friends  doe  one  another. 
 
 See  this  verfe  wholly  expounded  before  in  Chap. 
 2.6.  there  being  no  difference  but  this,  namely,  that 
 {he  affirmeth  the  thing  in  prefent  aftion,  and  hereby 
 weighing  the  earneft  love  of  Chrift  towards  her  (he 
 increafeth  in  her  hope  and  confidence  in  him,  afluring 
 herfelfe,  that  if  (he  may  enjoy  his  comfortable  and 
 continuall  prefence,  it  would  be  a  very  happie 
 thing. 
 
 Hence  Obferve. 
 
 That   the  Saints  only  reft  fatisfied  in  the  armef  of 
 Chrift. 
 
 Hence  it  is,  thatthe  Spoufe  doth  defrre,  that  Chrift 
 ihould  fupport,  comfort  and  uphold  her  with  both 
 his  hands.-  were  it  not  for  the  armes  of  Chrifts  love 
 and  prote&ion,the  Spoufe  could  not  fubfift^but  Chrift 
 doth  as  it  were  comfort,  embrace,  and  fuftaine  his 
 Church  with  both  his  armes. 
 
 Thefe  words  having  been  fpoken  of  before,  I  fhall 
 paffe  to  the  next  verfe. 
 
 VERS.  4. 
 
 1  charge  yon  0  daughters  of  Jemfalemjhat  ye  ftirrc  not  up^ 
 nor  awake  my  love,  mtill  hepleafe. 
 
 THe  Spoufe  enjoying  thefe  great  mercies  and 
 m  bleffin^s  from  Chrift, target  h  all  her  daughters. 
 to  wit,  her  fellow- members,  to  walkefo  thankfulland 
 
 A  a  a  a  a  fruitful! 
 
7go  AftEXF  0  S  IT  I  ON  of         Chap.  8 
 
 frukfull,  toward  God,  and  lovingly  aru}  hel  pfully  one 
 towardsanother,  that  no  occafloti  be  given  of  any  alte- 
 ration of  their  happineffe,  and  in  this  Charge  (he 
 deales  very  ferioufly,  G\ying. 
 
 I  charge  you,  or, 1  adjure  youy  that  is, by  oath  :  that 
 y  ou  grieve  not  this  my  beloved  Spoufe,  that  may  hin- 
 der our  comfortable  focietieone  from  another:  and 
 this  (he  fpeaketh  unto  the  daughters  of  Jem/ale*/,  or 
 fellow- friends  of  the  Spoufe,  See  this  expounded 
 before,  chap.  2.  7.  Alfo  chap.  3  5-  Why  faouldyejiirre 
 ups  that  is,  doe  notfiirre  up  :  there  is  no  reafon  or  caufe 
 why  you  (hould  dealefo  difcourteoufly  with  him,  fith 
 in  his  reft  ftandeth  your  owne  good  .•  or  it  will  not  be 
 for  your  profit  and  eafe5  to  difturbe  this  mylow^  whom 
 I  fo  tenderly  afftft. 
 
 Vntillhe  pleafe:  that  is,  till  he  himfelfe  will  5  and 
 the  Spoufe  ufeth  this  as  a  reafon  to  difcouragethem 
 from  awaking  him  :  be  not  over  confident  to  thinke 
 it  will  be  good  for  him,  and  for  you,  that  he  (hould  be 
 raifed-up,or  awaked  before  he  pleafeibr  he  knows  the 
 beftandfitteft  time. 
 Hence  Obferve. 
 
 That  Chrifttdns  flwuldnot  g9  about  to  raife  up  Chrijiztill 
 himfelfe  is  pleafedto  arife. 
 
 Where  the  Spirit  ofChriftis,  there  is  liberty,  there 
 is  power  to  aft  indeed  :  ifthe  Lord  be  rifen  and  awake 
 in  thee,  there  is  life  and  aftiyit;ie,  and  therefore  why 
 fhouldw.e awake  the  Lord  till  he  pleafe.-  there  is  fo 
 muchformalitie  in  ProfeflTors^as  draws  their  refoluti- 
 ons  into  a  method,  as  becauf 2  fuch  a  day,  or  fuch  a 
 time  is  come,  Imuftdoefuchor  fuch  a  thing,  and  fo 
 take  up  things  by  cuftom^  :  and  Chriflians  mufl: 
 difcourfe  and  performe  duties,whither  the  Spirit  faith 
 
 yea 
 
.*       "I  ■ 
 
 Verf.5.  Solomons^,  7^z 
 
 yea.orno3hut  God  will  bring  judgement  into  vi&o- 
 iy3  and  the  Spirit  of  the  Loid  fl  all  carry  all  before 
 it :  but  wee  muft  ftay  till  the  beloved  pleafe. 
 
 VERS.  5. 
 
 if  ho  is  this  that  cowmeth  up  from  theWilderncffe^  leaning 
 upon  hir  beloved?  Iraijcd  thee  up  under  the  apple-tree> 
 there  thy  m  ther  brought  thee  forth^  there  fie  brought  thee 
 forth  that  bcare  thee. 
 ■ 
 
 TH  E  Church  going  about  to  declare  the  love  (he 
 carried  towards  her  headland  hufbaad  Cbrift3 
 dothinthisveife^n  thefiift  part*  fir,  by  way  of  de- 
 man  d3fpeakcf  her  felt :  andun  the  latter  part,  taking 
 upon  her  the  perfbn  of  Chrift.,  the  fheweth  what 
 great  favours  and  graces  Are  had  received  from  him. 
 Thereis  nothingby  the  fpeechit  felfe3that  difcovers 
 whether  Chrift  or  his  Spoufe  uttered  thefe  words. 
 But  the  Hebrew  text  declareth  it  to  be  fpoken  by  the 
 Spoufe?becaufethisclaufe3  Iraifedthee  upy  fckc.  Aud 
 alfo  this, 
 
 7 hy  mother  conceived  thee :  are  fpoken  in  the  mafcu- 
 linegender3  as  toaman3andnot  as  unto  a  woman: 
 and  io  wee  take  them  for  the  words  of  the  Spoufe^ 
 fetting  forth  the  vehement  and  ardent  loves  of  hers 
 unto  Chrift,  in  refpett  of thofe  many  favours  fhe  had 
 received  from  him. 
 
 In  the  words  then  thee  fetteth  forth  the  vehemen- 
 cie  of  her  love. 
 
 Firft  as  it  were  by  comparifon,  faying : 
 
 ,  Aaa  a  a  2  U  bo 
 
7?2  An  EXPOSITION  of        Chap.8 
 
 Who  is  thk  thatcommeth  upy&c. 
 
 Secondly  the  place  from  which  fhe  afcended :  from 
 the  tVildemefe. 
 
 Thirdly,  The  manner  of  her  afcenfion,  leaning  upon 
 her  beloved. 
 
 Fourthly,  the  meanes  of  her  afcenfion,  Iraifedthee 
 up  under  an  Apple-tree,  there  thy  Mother  brought  thee  forth 
 
 8cc. 
 
 Who  is  this,  or,  who  is  foe  (for  fo  we  may  reade 
 the  words^)  that  commethup^  &c.  Some^thinke  that 
 this  fpeech  implyeth  the  fpringing  up  of  a  new 
 Church,  condu&ed  by  Chrift  through  the  Wilder- 
 neffeof  this  world,  others  underfland  it  to-be  the 
 fpeech  of  the  daughters  of  ^erufalem  admiring  at  the 
 encreafe  of  faith  andgracein  the  Spou  fe  :  but  we 
 may  underftand  it  of  the  Sppufe  her  felfe  :  admiring 
 at  her  felfe,  being  filled  with  grace,  and  being  cloath- 
 -^  ~°  ed  with  fo  many  mercies  by  Chrift,  as  if  fte  fhould 
 /c^y  <  fay,  where  is  (he  to  be  found,  that  hath  (hewed  the 
 like  love  to  her  welbeloved,  that  I  have  (hewed  un- 
 to mine  ?  that  hath  taken  fuch  travaile,  and  indu- 
 red  fo  many  affli&ions,  paffed  through  fo  many  perils, 
 to  come  to  her  beloved,  as  Ihavedoneta  come  unto 
 mine?  Hence  Obferve. 
 
 That  the  Saints  do  admire  their  own  afcenfion  unto  Chrift. 
 Itistheirglorie  and  Crowne,  it  is  their  joy  and 
 boafting  all  the  day  :  but  wee  muft  alfo  know,  that 
 the  boafting  of  the  Saints,  is  not  from  any  thing  of 
 their  owne,  they  cannot  fo  admire  their  own  ftrength 
 or  parts,  as  in  the  power  and  ftrength  of  Chrift,  by 
 which  they  are  brought  up  unto  him.  Now  that  then 
 which  the  Saints  doe  fo  much  admire  is5  that  fhee 
 fhould  afcend  up  from  the  earth,  to  live  in  Chrift  and 
 
 that. 
 
VCrf.  5,  Solomons  Song,  733 
 
 that  in  the  power  and  goodneffe  of  Chrift. 
 
 Secondly,  The  place  from  whence  fheafcended  is 
 mentioned. 
 
 From  the  Wildernefe.  ^J^hgj?22fc 
 
 The  Wildernefle  is  fometimes  taken  for  the  peo-  Ir*?  r->-  3 
 pie  of  this  world,  out  of  which  the  people  of  God  are  v 
 called  and  chofen,  Ezek.  20.35.  J°h*  1  5«  19*  but  wee 
 may  rather  take  it  here  for  the  former  date  of  the 
 Spoufe^in  the  ftate  of  finne  and  ignorance  under  the 
 bondage  of  the  powers  ofdarkenefle3  from  which  (he 
 efcaped  by  Chrift}  for  the  IVdderneJJe  was  adrieand 
 thirftyland,  a  land  of  drought,  and  of  thefhadowof 
 dearth,  Ezek.  19-  x3-  Jer'   2>  6.  The  Wildernefle  is 
 cloathedwhhno  beautie,  whereby  men  fhould  de- 
 light in  it,  or  defire  to  dwell  there,  but  it  is  rather  a 
 place  of  Dragons,  Foxes,  and  Tigres,  ana  all  wilde 
 and|ravenous  Beafts. 
 Hence  Obferve. 
 
 That  the  Saints  of  end  up  to  Chrift  otft  of  alow,  darke^ 
 deflate  Wildtrnefe. 
 
 Their  ftate  is  a  Wildernefle  condition,  desolate, 
 loft  and  iorlorne,till  they  afcend  up  unto  Chrift;  there 
 b<-  many  dangers  ina  Wildernes  .•  fo  the  foule  is  in  a 
 loft, dangerous  condition,  till  it  afcend  unto  Chrift, 
 the  true  Canaan,  and  Land  of  plenty  and  reft.  A  man 
 in  a  Wildernefle  knows  not  which  way  he  goes:  whi- 
 ther forward  or  backward  5  no  more  doth  the  foule, 
 while  it  Walks  in  the  Wildernes  of  darknefle  and  con- 
 fufion,  under  the  power  of  hell  and  death,  furely,  -, 
 thismuftnt-eusbeablefledafcenflon,  to  afcend  out  of  / 
 a  defoiate  VVildernes  unto  Chrift  the  true  center  and  / 
 reft  of  the  foule*   It  followeth, 
 
 Leaning 
 
734  An  E  X?  OSlTloKof         Chap.  8 
 
 - 
 
 Leaning  upon  her  beloved.  , 
 
 Here  is  fet  downe  the  manner  of  the  Spouts  afcen- 
 iion3  Leaning  upon  her  beloved^  or^  adjoyning^  ajftciating 
 herjclfe  with  h:r  beloved.  The  Spoufe  doth  not  ufe 
 this  fpeech  onejy  to  note  her  love  towards  Chrift,  a*k 
 wasthecuftomefor  men  to  leane  upon  them  whom 
 they  beft  liked,  as  appears,  2  Kings  5.  18.  but  alfo  to 
 fet  out  the  ftrength  and  comfort  fhe  had  from  him, 
 without  whom,  by  reafon  of  her  owne  weakneffe,  ihe 
 had  never  beene  able  to  get  out  of  the  W ildemeffe. 
 Hence  Obferve, 
 
 That  the  Saints  afcend  up  unto  Chrifi  by  the  ajfijiance  of 
 divine  power  from  Chrifi. 
 
 All  the  ftrength  of  the  Spoufe  was  in  the  power  of 
 Chrift,  who  upheld  her,  arid  fuftained  her  fteps^carry- 
 ing  her  through  all  dangers  and  difficulties.  The 
 Spoufe  is  by  Chrift  madeperfeft,  ftablifhed,  ftrength- 
 ned,  and  fettled,  Wet.  5.  10.  This  divine  affiftance 
 was  foretold  by  the  Prophet,in  Gods  dealing  with  the 
 people  of  ifrael,  when  he  put  his  holy  Spirit  in  his 
 people,  and  led  them  through  the  deep ^  as  an  horfe  in  the 
 wildernejfe^tbey Humbled not  -]  as  abeaji  goeth  downe  into 
 the  valley  jhefpirit  of  the  Lord  quittly  led  them: fo  didfithou 
 lead  thy  people^  to  make  thyfelfe  a  glorious  name^  Ifa.  63.11. 
 13. 14.  So  here,  the  Spoufe  acknowledgeth  all  her 
 ftrength  and  ftay  to  be  from  Chrift,  and  from  the  po- 
 wer of  his  might.    It  folio  weth  in  the  next  verfe. 
 
 I  raifed  thee  up  under  the  Apple  tree. 
 
 The  Spoufe  is  faid  fometimes  to  raife  up  Chrift,  as 
 in  VfaL  44.  24.  Stir  up^  why  fleepefi  thou  Lord?  And  the 
 Saints  are  faid  to  ftir  up  themfelves,  and  take  hold  of 
 
 his 
 
Verf.  5.           Solomons  Song.                              7g5 
 — —     »       c 
 
 his  ftrength,  in  ifea.  64.7.  but  the  Spoufe  being  but 
 
 the  inftrurrent  of  Gods  power  and  goodnefle,  ihe  doth 
 
 as  it  were  fpeake  in  the  perfon  of  Chrift:    and  as 
 
 Chrift  gives  life  to  his  people,  fo  his  people  are  faid  to 
 
 give  Jife  to  him,  and  raife  him  up,as  it  were  from  fleep^ 
 
 arrdfrom  death.     Thisraifing  up  was  under  the  Ap- 
 
 fle-trce^  the  tree  of  life  and  grace',    whofe  (hadow 
 
 and  fruit  had  been  e  delightfull  to  her,  to  which  tree 
 
 Chrift  himfelfe  was  likened  Chap.  2.3.  So  that  the 
 
 Spoufeisfaid  to  raifeup  Chrift  in  his  owne  power, 
 
 under  the  Apple-tree,  towit,  under  his  fhadow  and 
 
 fruit,  whereby  (he  her  lelfe  was  comforted  and  refrefii- 
 
 ed.     Hence  Obferve, 
 
 7hdt  Chrift  is  raifeed  up  by,  or  in  the  Saint  shy  his  owne 
 power.     Though  the  Saints  are  faid  to  raife  up  Chrift. 
 it's  under  the  A  pple-  tree,  it's  in  Chrifts  owne  power  : 
 fo  it  is  no  more  but  Chrifts  raifing  himfelfe  in  the 
 Saints.-  Chrift  by  the  divine  power  raifed  himfelfe 
 out  of  the  Grave,  fo  by  that  divine  power  he  doth  rife 
 in  the  Saints,  by  which  power  they  are  faid  to  raifeup 
 Chrift:  and  therefore  what  Chrift  is  faid  to  doe  unto 
 the  Saints,  they  likewife  are  faid  to  doe  the  fame  unto 
 him,  as  to  raife  him  up,  &c.    The  Saintfhip,  or  the  pro- 
 per perfon  of  the  Saint  is  Chrift,as  he  is  given  out,  and 
 diftributed  to  all  Sakits,  who  all  make  up  the  body  of 
 Chrift:  So  that  as  Chrift  is  faid  to  raife  and  ftir  up  the 
 Saints,  foalfothey  maybe  faid  to  raife  and  quicken 
 Chrift.     Itfolloweth. 
 
 There  thy  mother  brought  thee  forth,  there  fee  brought 
 thcejorth  that  bare  thee. 
 
 It  is  the  heavenly  jerufeulcm,  the  generall  affemlly. 
 and  Church  of  thenrft-borne^  which  are  written  in 
 
 I!  tavern. 
 
Chap.  8 
 
 Horven,  that  bring  forth  Chrift  into  th*  world  Chrift 
 is  begotten,  and  brought  forth  in  thefe  :This  heaven. 
 \yjerufalem,  or  Church  of  the  firft- borne,  As  the  Mo" 
 ther  of  Chrift,  this  is  fhe  that  brought  bim  fotth  into 
 the  world,  or,  as  it  may  be  rendered,  7  hat  painefutty 
 brought  htm  forth :  that  is,  did  travell  with  much  paine 
 and  forrow  :  So  that  as  there  is  paine  and  forrow  in 
 women  that  bring  forth  Children,  fo  there  is  in  the 
 Spoufein  her  bringing  forth  Chrift. 
 Hence  Obferve, 
 
 Firft,  That  Chrijk  is  conceived  and  brought  forth  tnjiU 
 his  Saints. 
 
 The  Spoufeis  hereby  Chrifts  mother,  even  all  the 
 faithfull  that  travell  with  Chrift.     The  Apoftle  faith 
 in  Gal.  ^.19.  My  little  Children,  of  whom  I  travell  in  birth 
 untill  Chrift  be  formed  in  you  5  fo  that  Chrift  is  formed 
 and  brought  forth  in  every  Saint.     And  in  Rev.  1 2  2 
 the  Church  is  compared  to  a  woman  with  Child'    The 
 Prophet  tells  us3  That  unto  us  a  Childis  borne,  Ifa.  o.  £ 
 So  this  holy  Child  Jefus  is  begotten  and  brought  forth 
 in  his  divine  appearance  in  all  the  Saints. 
 Secondly  Obferve, 
 
 That  the  travelling  with,  an%  bringing  forth  of  chrift  in* 
 to  the  world,  is  with  much  trouble  and  paine. 
 
 Hence  it  is  faidin  Rev.  12.  the  Church  was  in  travell 
 andpainedto  be  delivered,  for  as  Child-birth  is  accom! 
 panied  with  many  pangs  and  forrows,  fois  the  bring, 
 ing  forth  ofChriftin  the  hearts  of  men.  There  is  out* 
 ward  forrow  and  trouble,  according  to  the  words  of 
 the  Apoftle,  when  he  faith,  In  much  patience,  in  affttff?- 
 ons,  m  neceftiues,  in  diftreffes,  injiripes,  in  imprifonwents, 
 in  tcjfwgs  to  and  fro,  in  labours,  in  watchings,  infaftings 
 &c.  2  Cor.  6. 4>  5.  And  thus  the  Church  declareth/in 
 
VerC6.  Solomons^.  737 
 
 if a.  2  6.  1 7.  Like  as  a  woman  with  Child^  that  draweth  necr 
 the  time  of  her  delivery  js  in  paine^  truth  cat  in  her  pang:  : 
 fohave  we  beene  in  thy  fight ,  0  Lord.  So  there  is  abun- 
 dance of  inward  pain  and  trouble  when  Chrift  is  for- 
 med in  the  mind  andfpirit:  there  i>a  ftruglingand 
 refitting,  by  all  the  powers  of  flefh  and  darknefle ;  this 
 Dragon  feeks  to  deftroy  the  Child  Jefus,  there  wa;  a 
 type-ofthisinHe*W5  when  he  fought  to  kill  Chrifh, 
 when  he  was  borne  upon  the  earth  .•  So  the  powers  of 
 flefh  and  darkneffe,  fet  againft  this  delivery,  they  hin- 
 der what  they  can.,  but  cannot  deftroy  this  Child  5  it 
 is  preferved  ftill,  though  it  be  in  &gfpfj&^  though  it 
 fhouldbe  crucified  in  &gypt,  it  (hall  rifeagaine,  and 
 live  and  prevaile.  Now  in  the  next  verfe  the  Spoufe 
 breaks  forth  into  a  vehement  requeft,  that  fhe  may  be 
 joyned  more  neerly  unto  her  beloved,  and  that  he 
 will  alwayes  have  her  in  mind,  rendring  a  reafon,  that 
 the  vehemency  and  ftrength  of  her  love  is  fuch,  as  by 
 nomeanesitcanbeovercome:  this  is  fet  forth  in  this 
 verfe,  and  the  next  following  :  but  firft £ommeth  her 
 requeft  in  the  firft  verfe  that  followeth. 
 
 V  E  K  S.  6. 
 
 Set  me  as  a  Seale  upon  thine  hearty  as  a  Seale  upon  thine 
 Arme  :  for  love  isjirong  as  death >a  jealoufie  is  crudl  as 
 the  grave  :  the  coals  thereof  are  coals  of  fire  ^  which  hath 
 a  mojl  vehement  fame. 
 
 THe  Spoufe  here  defireth  a  farther  teftimony.and  e- 
 vidence  of  Chrifts  divine  love,  to  be  given  in  un- 
 to her,  that  fhemay  be  the  more  confirmed  in  his  love 
 towards  her,  that  fhe  may  be  firmely  engraven^  as  the 
 engraving  of  a  Seale  or  Signet  upon  his  heart. 
 
 B-bbbb  Firft 
 
738  AnEXP  0  S  ir  ION  of         Chap.  8 
 
 Firft,  then  we  have  the  Spoufes  earneft  defire  of 
 Chrifts  deepaffe&ion  to  her,  and  continuall  remem- 
 brance of  her.  Set  me  as  a  Seale  upon  thine  heart,  as  a 
 Scale  upon  thine  arme.  Which  requeft  of  hers  is  urged 
 by  a  motive  taken  from  the  ftrength  and  depth  of  her 
 affe&ion  to  him,  which  (he  declareth. 
 
 Firft,by  comparing  her  affe&ions  to  3.  things. 
 
 1.  To  Death,  It's  jlron gas  death. 
 
 2.  To  the  Grave,  It's  cmell  as  the  grave. 
 5.  To  Fire,  It  hath  a  moji  vehement  flame. 
 
 Secondly,  it  is  fet forth  by  comparing  her  affe&v- 
 ons  to  two  things,,  as  leffe  then  her  afFeftionsD  yet  they 
 be  of  great  force :  this  is  in  the  feventh  verfe. 
 
 1.  HerafFeftions  arefuch3  asmany  waters  cannot 
 quench  them. 
 
 2.  She  prized  them  to  the  whole  fubftanceofany 
 mans  houfe,  which  would  be  contemned  if  it  were  of- 
 fered for  to  withdraw  her  afFe&ions  from  her  beloved. 
 But  firft  her  requeft. 
 
 Set  me  as  a  Seale  upon  thine  heart,  &c. 
 Set  mz^  or,  put  me  as  a  Seale,  &c.  That  is,  let  me  be 
 deeply  engi  aven3  as  a  Seale  is,  izuo  thy  heart  and  afFe  - 
 ftions,  let  the  love  and  remembrance  of  me5  take  a 
 deep  impreflion  in  thee5  yea3  even  as  a  Signet  in  thy 
 heart  and  minde.     And  as  a  Seale  sr  Signet  on  thy  Arme'^ 
 that  is,  let  it  be  continually  in  thy  fight  and  remem- 
 brance, and  let  me  be  as  dear  and  pretious  unto  thee, 
 as  the  Signet  that  thou  carried:  about  thee  $  and  how 
 precious  that  was,  and  highly  efteemed,  mayappeare 
 in  thatZtY//ic*.W/hada  promifemadeto  him,  that  the 
 Lord  would  make  him  as  sifignet,  Hag.  2.  24.  And  on 
 the  contrary  fide,  in  that  Jchoiakjm  is  threatnedDthat  if 
 he  were  as  the  Signet  of  Qjds  right  hand3  yet  the  Lord 
 
 would 
 
Verf.6.  Solomons  Song.  739 
 
 would  pluck  him  from  thence,  Jer.  22.  24  The  heart 
 fignifieth  inward  love  and  afFedlion,  and  the  anne  fig- 
 nifieth  the  remembrance  or  outward  manifeftation  of 
 that  love,  by  helping  and  fuftaining,  and  therefore 
 it's  faid,  Ihou  redeemejt  thy  people  with  thy  arme%  Pfal.  7  7. 
 16.  And  alfo  it's  faid,  He  iv ill  feed  his  jiockj'k?  a  She- 
 f  heard,  here;  U  gather  the  Lambs  with  his  arme,  and  carry 
 them  inhts  bojomc,\h.  40.  10.  II.   The  fummeis,  that 
 itisarequcftfullof  affe&ionand  earneftnefle,  which 
 the  Spoufe  maketh  unto  her  beloved3as  if  (he  had  faid: 
 Seing  I  haveyeilded  through  thy  goodneile,  fuch  te- 
 ftimu  nies  and  tokens  ©fmy  unfeigned  love,  I  befeech 
 theeagaineon  the  other  fide,  to  carry  me  continually 
 in  thy  mind,  to  have  mealwayes  in  thy  fight  5  to  be 
 (as  was  promifed  to  the  Daughters  oilion  )  engraven 
 upon  the  palmesofhis  hands,  and  continually  before  him, 
 Ifa.  49.  1 5>  1 6.  thatfhe  might  be  alwayes  before  his 
 eyes,  on  his  hands  and  fingers,  as  men  ufeto  weare 
 Jewells  about  their  necks,  and  upon  their  breafts,and 
 put  Kings,  efpecially  their  Signets  and  Seals,  upon 
 their  fingers,  both  to  have  them  alwayes  in  readinefle3 
 and  to  (hew  the  high  account  they  made  of  them. 
 Hence  Obferve, 
 7 hat  the  Saints  earneftly  defire  to  be  nearefl  in  Chrifts 
 heart,  to  be  alwayes  in  Chrifts  mind.     That  which  is  in 
 the  heart  of  man  is  neareft  unto  him,  and  that  which 
 he  mindeth  moft:  he  loveth  moft  :  So  the  Spoufe  defi- 
 reth  here  to  be  deep  in  Chrifts  heart  and  affeftion,  to 
 be  engraven  on  his  armes.     The  Spoufe  would  be 
 ncerly  joynedtoChrift,  asa  precious  Jewell,  both  in 
 his  heart,  and  upon  his  hand,  fo  that  he  may  alwayes 
 minde  her3  and  have  her  in  his  fight,  for  we  know, 
 that  whatsoever  a  man  loveth  with  the  greateft  love 
 
 Bbb  bb  2  that 
 
740  An,  EXPOSITION  of        Chap.8 
 
 thathedefirethto  be  neareft  unto,  yea,  fafjned  unto 
 it.     And  the  Spoufes  confidence  in  her  beloved,  is, 
 that  he  will  efteeme  her  as  an  unfeparable  Ornament 
 of  his  glory :  fo  (he  is  to  him,  as  Aaron  s  Pe&orall  unto 
 hisbreaft,  and  his  (tones  of  remembrance  upon  his 
 fhoulders.      In  the  Pe&orall  or  Rreaft-plate  were 
 twelve fiones  ( like  the  ingravingsof  a  Signet  or  Seale) 
 in  which  were  engraven  the  names .  of  the  twelve 
 Tribes  of  ifrael,  to  (hew,  that  the  High  Prieft  fhould^ 
 carry  about  him  a  memoriall  of  the  people  continual- 
 ly, Exod.  28.  21.  The  Prieft  did  not  onely  bearethe 
 names  of  the  Tribeb  upon  his  heart,  but  alfo  upon  his 
 flwulders,  before  the  TuOx6y  for  a  memoriall,  Exod.  2  8. 1 1. 
 12.  So  in  like  manner  here,  the  Spoufedefireth  Chrift 
 to  be  her  met ci full  high  Trieji  in  things  pertaining  to  God9 
 Heb.  2. 17.  That  he  would  guide,  feed,  comfort  her, 
 that  he  would  be  all  mercy,  love,  and  fweetneffe  to 
 her,  and  that  he  would  (hew  unto  her  more  then  Mo- 
 therly affe&ion  $  according  as  his  title  is  whvWa *yx'<>< 
 One  of  many  commiserations,  Jam.  5. 11.  And  now  (he 
 rendereth  the  reafon  of  herdefire,  from  the  nature 
 and  force  of  love,  in  that  (he  faiths 
 
 Forlove  isfhrong  as  death. 
 
 This  is  the  firft  comparifon  whereby  (he- doth'1 
 expreffe  the  force  of  her  love* 
 
 Death  is  exceeding  (trong,  it  feduceth  all  forts  of 
 people,  high  and  low,  young  and  old,  and  overcom- 
 meth  theftrongeft  man,  Pfal.  89.48.  neither  will  it' 
 accept  of  any  compaffion,  nor  yield  tq  any  oppofi- 
 tion,  we  can  make  no  agreement  with  it,  for  if  wei 
 confider  the  great  mlghcof  Princes,  of  Kings,  and  of 
 
 Epspe^ 
 
Vcrf.  6.  Solomons  song.  741 
 
 Emperours,  yea,  of  all  the  mighty  Monarches  in 
 the  world,  death  hath  fubdued  and  caft  them 
 downe.  Who  hath  been  fo  ftrong  as  to  refift  death  > 
 where  hath  that  mightbeen  found,  that  could  ever 
 efchevv  his  ftroake? 
 Hence  Obferve. 
 
 That  thejlrcng  affc&ion  of  a  Saint  towards  Chrifl^  can- 
 not be  fab  clued  by  arty  trouble  or  force  rchatfotver 
 
 Chrift  hath  been  ever  welcome  to  the  Saints^ 
 though  they  enjoyed  him  with  the  greateft  afflidtion  : 
 Peter  would  venture  to  gde  to  Chrift  upon  the  boifte- 
 rous  waves  of  the  Sea  :  Lord  (faith  he)  if  thon  bid  me 
 come  unto  thee.  The  Saints  finde  abundance  of  fweet- 
 nefle  in  Chrift,  which  doth  more  then  countervail 
 with  all  the  affliftions  and  troubles  they  meet  withall 
 for  his  fake :  Hence  was  that  refolution  of  Job,  though 
 he  kjll  me  yet  I  vrill  truft  in  him  :  fuch  is  the  force  of 
 that  indeared  affe&ion  of  the  Saints  unto  ChriftD  that 
 though  they  walke  in  the  middeft  of  feares  and  trou- 
 bles, yet  none  of  fuch  things  can  take  off  the  edge  of 
 their  affe&ion  towards  him. 
 
 The  fecond  comparifon  of  her  love^  followeth  in 
 the  next  claufe* 
 
 Jealonjk  is  erne  I  as  the  grave* 
 
 Jealoufie  is  a  mixt  affe&ion  of  zeale,  or  fervent 
 love,  and  carries  wrath  and  rage  with  it,  and  it  is 
 fometimes  ufed  in  a  good,  and  fometimes  in  an  evill 
 fenfe,  In  an  evill  fenfe  its  taken  for  envie,  Atis  5.  17. 
 fometimes  for  a  blinde  mifguided  zeale,  Rom.  10.  7. 
 Sometimes  for  bitter  zeale  or  envying,  Jam.  9.  14. 
 and  laftly,for  counterfeit  jealoufie  or  pretended  love; 
 G.al.4,1 7.  But  in  a  good  fenfe3zeale  is  tak>.  v  \1 
 
 iv 
 
742  An  E  X  P  0S>ITI0  N  of         Chap.  g 
 
 ly  jealoufie,  2  Cor.  1 1.  2.  for'an  holy^emulation,!  £'or, 
 1 2.  ?  t  .  and  alfo  for  an  extreame  heat  of  all  the  affefti- 
 ons.Jtowardsone  whom  wee  efteeme,  burning  in  our 
 love  to  him,  our  defire  of  him,  our  joy  in  him,  our  in- 
 dignation againft  any  that  fpeake  any  thing  'again ft 
 him  :  of  fucha  jealoufie  wee  are  tounderftand  hereD 
 which  the  Spoufe  faith  is, 
 
 Crue^  or  hard  as  the  grave. 
 
 She  meaneth,  that  this  godly  jealoufie.,  wherewith 
 her  heart  was  fo  affedied  towards  Chrift,  could  not 
 be  conquered  any  more  then  the  grave,  it  being  fierce 
 and  inexorable  as  hell  it  felfe,  which  devoureth  all 
 that  are  caft  into  it. 
 Hence  note. 
 
 That  tbz  love  of  jealoufie  and  z>eale  in  the  Saints,  is  a 
 confuiuing  love. 
 
 So  faith  Chrift,  thezeale  of  thy  houfe  hath  confu- 
 medme :  itcaufeth  one  to  fpend  all  his  ftrengh,  for 
 the  perfon  whom  he  thus  loves:  and  fo  faith  the  Apo- 
 ftle  in  refpeft  of  his  great  love,  I  am  ready  to  be  fpent 
 foryou^  for  the  love  of  Chrift  is  a  conjlraining  love  2 
 Cor.  5.  14.  And  the  godly  are  eaten  up  for  Gods  glo- 
 rie,  rfal.  69.  9.  To  theforce  of  the  grave?fhe  com  pa- 
 ret  h  the  heat  and  vehemencie  of  her  love,  fo  that  (till 
 fhe  doth  (hew,  that  fhe  muft  needs  covet  to  be  joyned 
 as  a  fignet  moft  neere  unto  her  beloved.  In  the  next 
 claufe  (he  faith. 
 
 The  codes  thereof ^  are  coales  ofjire,  which  hath  a  moft 
 vehement  flame . 
 
 TheSpoufecomparethherloveto  another  things 
 namelvD  to  fir 0^  not  only  becaufe  it  warmeth  and 
 maketh  hot,  but  alfo  becaufe  it  kindleth  and  in- 
 
 creafeth 
 
Verf.  6.  Solomons  Song.  jg> 
 
 creafeth  to  a  burning  flame. 
 
 In  the  firftpartof  this  fpcech  it  is  faid,  the  coales 
 thereof  are  coales  ^&c.  that  is,  they  are  exceeding  hot 
 coales  ,  fienc  darts  or  arrows  ^  the  word  figaifieth 
 that  which  jl/vth  and  lurneth'^  and  fomctimes  is  ap- 
 plyed  x.o  judgements  that  flie  abroad,  as  in  bcnt.^2.  94. 
 And  to arrowes^rfU.  76.  3.  Here  it  is  taken  for  the 
 burning  coales  of"  inflamed  love,  that  pierce  and  in- 
 flame the  heartland  cannot  be  quenched;,  and  that  is 
 thereafon  alfo  why  (he  addech. 
 
 Which  hath  a  mofi  vehement  flame. 
 
 This  declares  it  to  be  a  great  &  wonderful  flame:  for 
 in  the  Hebrew  it  is>  shalhebeth-jahy  the  confnming  flame 
 °fmGocii  ^at  is,  excellent   or  extraordinary  flames, 
 piercingand  devouring  lightning:  for  ill  fcripture 
 phrafe  the  things  of! God' are  tranfeendently  excel- 
 lent, as.  the  Harpes  of 'God ',  Revel.  15.   7.  'J he  Trees  of 
 God^  rfal.i.?,.  And  the  mountain's  of  God^  rfal.%6.  6. 
 by  this  fire  is  meant  the  fire  of  the  Spirit,  which  is 
 compared  to  fire,  j^^TiF/^.  $1  11.    So  the  Spirit  is  as  a 
 fire  in  the  Saints,  that  kindles  a  flame  of  divine  love 
 towards  God. 
 
 Hence  Obferve, 
 1  hat  the  fire  of  divine  ,01  c  is  kindled  in' 111  by  the  Spt* 
 ritofGoci 
 
 It  is  the  peculiar  worke  of  the  Spirit,  to  inflame 
 our  hearts  toChiift,  for  here  the  Spoufe  letteth  out 
 thegreatneilcofthe  effeft,  by  the  greatnefie  of  the 
 caule :  fo  the  fla^e  of  God  is  a  moft  mighty  flame  :  fo 
 theloveofthe  Spoufe  is  moft  fitly  compared  unto  a 
 vehement  fire,  where  there  be  hot  burning  coales, 
 and  a  great  flame,  becaufe  it  is  kindled  by  the  di- 
 vine 
 
744 An  EX?  0  S  IT  10  N  of  Chap.  8 
 
 vine  flame  of  everlafting  burnings,  where  the  foule 
 feeleth  theloveofChrift,  it  is  even  fet  on  fire  with 
 love  towards  him,  even  with  a  hot  burning  love  : 
 this  flame  is  the  flame  of  God,  becaufe  it  is  kindled 
 in  the  heart  of  a  Saint  by  the  Spirit.  Tbefe  flames  of 
 God,  thefe  divine  and  vehement  flames,  being  kind- 
 led by  the  Spirit,  cannot  be  quenched  with  earthly 
 things,  as  it  is  declared  in  the  next  verfe. 
 
 VERS.  7* 
 
 Many  waters  cannot  quench  love,  neither  can  the  fiends 
 drowne  it :  if  a  man  would  give  all  the fub fiance  of  hrs 
 houfefor  love,  it  would  utterly  be  contemned. 
 
 THe  Spovfe  proceedeth  in  fetting  forth  the  ear- 
 neftneffe  of  her'  aife&ions  towards  Chrift,  (hew- 
 ing, that  fince  her  love  was  as  a  mighty  and  excellent 
 fire  within,  it  could  not  be  put  out,  no  not  with  ma- 
 ny affiictions,troublesand  perfecutions 
 
 Many  waters  cannnot  quench "love ,  &c. 
 
 By  waters,  and  floods  is  ufually  meant  in  Scrip- 
 ture of  affliftions,  perfecutions,  troubles,  and  tentati- 
 on,  which  accompany  the  Saints,  and  alfo  of  perfe- 
 cutors  themfelves,  who  are  often  called  waters,  and 
 pods  of  water,  as  appeares  in  Tfal.  69.  1.  Alfo  Rev.  1 7. 
 15.  Tfal.  124.4,5.  And  Matth.  7.  25.  27.  ifa.  8.  7,8. 
 Dan.  9.26.  So  here  is  fignified,  that  the  Love  of 
 Chrift  wherewith  the  Saints  are  inflamed,  is  fuch  as 
 cannot  be  quenched  with  any  calamities  or  perfecu- 
 rtions  whatsoever. 
 
 Hence 
 
Vert  7.  Solomons^.  745 
 
 ■  »   — _______ . 
 
 Hence  Obferve. 
 
 That  the  love  of  the  Saints  towards  Chrijl  is  an  invin- 
 cible love. 
 
 As  it  is  written  ot  Chrifts  love,  that  nothing  can 
 feparate  his  people  from  it :  fo  here  the  Spoufe  affir- 
 xneth,  that  her  love  towards  him  cannot  be  put  out} 
 wee  may  obferve  the  frame  of  the  Spoufes  fpeech  ac- 
 cording to  her  former  comparifon,  when  fhe  faid, 
 J  he  codes  thereof  are  c 0 ale s,and the  fire  of  the  fame  of  God: 
 for  what  fire  is  there,  but  many  waters  will  quench, 
 at  leaftif  floods  of  waters  doe  overflow  it?  but  this 
 heavenly  fire  cannot  be  quenched,  the  floods  cannot 
 put  it  out.    The  Dragon  doth  caft  a  flood  out  of  his 
 mouth,  Revel  12.  butallinvaine.  for  his  love  cannot 
 be  quenched.  So  the  Apoftle  teacheth.when  he  faith, 
 Who  (/jail feparate  us  from  the  love  of  Chrifi  .<?  fkall  tribu- 
 lation,anguifld^erfecution,  famine,  nakednefe,  peril/,  the 
 fword  >  as  it  is  written,  for  thy  fake  are  wee  killed,  all  the 
 day  long,  wee  are  counted  asfieepefor  the  flaughter,  never- 
 thelefje  m  all  the fe  things,  wee  are  more  then  conquer  ours 
 through  him  that  loved  us,  Rom.  8.  35,  There  is  one 
 claufe  to  come  wherein  {he  faith  : 
 
 if  a  man  would  give  all  thefubflance  of  his  houfefor  love^ 
 it  would  be  utterly  contemned. 
 
 if  a  man  would  give  all  his  fubflance  :  as  filver,  gold, 
 all  wealth  and  riches,  it  could  not  purchafe  this  love  5 
 neither  could  the  love  of  thefe,  winne  the  heart  of  the 
 SpoufefromChrift.formeaffirmeth  here,  that  if  all 
 treafures  fhould  be  offered  her,  to  draw  her  love  from 
 Chrift,  fhe  would  utterly  contemnethem.  So  that  if 
 any  man  did  thinke3  either  to  buy  this  love  of  her,  01 
 
 Ccccc  to 
 
745  AnEX?  0  s  ir  I  ON  of         Chap.  8 
 
 to  get  it  from  her,  it  were  nothing,  it  were  but  labour 
 loft}  and  therefore  (he  addeth. 
 „*+  ca  ^*         It  would  utterly  be  contemnedpx  as  it  is  in  the  Hebrew, 
 '  ^J^-  Jn  contemtjjng  they  would  contemne  it ;that  is,  they  would 
 
 certainly  contemne  it,  or  it  would  be  altogether 
 wholly  contemned  5  for  this  is  the  manner  of  the 
 Hebrew  tongue,  when  they  highly  promife  to  dou- 
 ble, and  when  they  highly  difpraife,  to  double  the 
 wordalfo  :  Seechap.  i.verf.  i.  In  fumme,fhe  mea- 
 nethby  this  verfe,  namely,  to  declare,  that  her  love 
 was  fofirme  and  fail:  to  Ghrift,  that  it  could  not  be 
 be  rent  or  pulled  from  her  to  any  other,  either  by  a- 
 ny  force,  or  by  fraud  :  nor  by  flatterie  or  faire 
 promifes. 
 
 Hence  Obferve. 
 That  worldly  riches  cannot  fur  chafe  divine  Uve%  nor  get 
 it  away  from  thofe  that  have  it. 
 
 All  the  treafures,  and  pleafuref,  and  credit,  which 
 the  fubftance  of  any  mans  houfe  may  procure,fhall  be 
 of  no  reckoning,  either  to  get  or  purchafe  thelove  of 
 Ghrift,  or  to  withhold  the  Saints  from  loving  him. 
 The  Spoufe  doth  fofet  her  heart  upon  Chrift.,  that 
 fhe  defires  to  be  neere  him,  in  his  heart,  upon  his 
 arme;  yea, (he  doth  fo  defire  him,  that  (he  contemneth 
 all  other  things  in  comparifon  of  him :  for,  what  is 
 the  glorie,  and  the  pompe,  the  riches,  and  honours, 
 and  the  pleafuresof  the  world  unto  her,  more  then 
 vile  droffe  in  comparifon  of  Chrift  >  The  na- 
 ture of  man  is  much  addifted  to  love  riches,  and  the 
 treafures  of  this  world  .•  yet  there  is  not  aay  thing  of 
 fuch force, to  winne  the  heart  from  Chrift}  but  the 
 Spoufe  here  affirmeth,  that  if  all  treafures  fhould  be 
 offered  her  to  draw  her  love  from  Chrift,  fhe  would 
 
 utterly 
 
Verf.7-  Solomons  Song.  747 
 
 ^^rlycontemne  them.  And  as  the  Saints  cannot 
 be  drawne  offfrom  the  love  of  Chrift,by  any  world- 
 ly good:  fo  no  earthly  treafure  can  get  orpurchafe 
 this  We,  for  the  gifts  of  the  Spirit  cannot  be  bought 
 with  money,  it  being  the  free  gift  of  God,  who  be- 
 ftowsathisownepleafure,  A&.  8.  18,  19,  20,  And 
 fo  it's  faid  of  wifdome,  that  it  cannot  be  gotten  for 
 gold,  neither  {hall  filver  be  weighed  for  its  price,  Job 
 
 28.  15. 
 Now  a  little  to  recapitulate.  How  excellent  is  this 
 
 divine  love  ?  which  carries  fuch  an  excellent  defcrip- 
 tion  and  denomination  with  it. 
 
 Asfirft,  That  its  as  ftrong  as  death,  which  over- 
 commeth  all. 
 
 Secondly  ^  That  it's  jealoufie,  which  is  love  infla- 
 med, and  therefore  cruell  as  the  grave,  the  bed  of 
 darkeneffe,  which  is  called  sbeal,  becaufe  it  all- 
 wayes  craveth,  and  is  never  fatisfied,  but  it  de- 
 voureth  all. 
 
 Thirdly,  Its  hot  aa  the  fire,  which  not  only  with- 
 ftandeth,  but  alfo  burnetii  all  things  which  ftand 
 againft  it. 
 
 Fourthly,  Its  everlafting,  and  viftorious  in  all  la- 
 bours and  fufferings,  that  no  troubles,  terrours,  nor 
 perfecutions  can  quench  it,  though  whole  floods  of 
 water  were  caft  upon  it. 
 
 Fifthly,  It  is  fo  precious,  that  no  commodities  or 
 pleafures,  can  anfwer  or  countervaile  the  value  and 
 cftimationofit. 
 
 Ccccca  VERS' 
 
748  An  EXPOSITION  of       Chap.8. 
 
 VERS.    8,9,  i 0,11,  12,13,14. 
 
 Wee  have  a  little  Sifter, and  ftz  hathno  Breafhs;  whatflhdl 
 wee  do  for  our  Sifter  in  the  day  when  Jhe  foall  be  fpoken 
 
 If  pee  be  a  wall,  wee  will  build  upon  her  a  Pallace  of  ft  her  :. 
 
 and  if  fie  be  a  doore,  wee  willinclofe  her  with  boards  of 
 
 Cedar. 
 lam  a,  wall,  and  my  Breafts  tike  Towers  :  then  was  I  in  hit 
 
 eyes ,  as  one  that  found  favour. 
 Solomon  had  a  Vinyardat  BaaUhamon,andletoutthe  Vine- 
 
 yardunto  keepers  r  every  one  for  the  fruit  thereof  was  to 
 
 bring  a  thouf and  pieces  of  ft  her. 
 My  Vineyard  which  is  miners  before  me:  thou  (0  Solomon) 
 
 tnuft  have  a  thoufand*  and  thofe  that  k$ep  the  fruit  then* 
 
 of  two  hundred. 
 7hou  that  dwelleft  in  the  garden s ,  the  companions  hearken 
 
 to  thy  voice  :  caufe  me  to  heare  it. 
 Muhg  haft, my  beloved,  and  be  thou  like  to  a  Roe^  or  to* 
 
 young  Hart  upon  the  mountains  offpices. 
 
 WEE  are  come  to  the  conclufion  and  (hutting 
 upofthisSong.  Here  be  three  fpeci  all  things 
 to  be  handled  in  the  clofe  of  all.  As 
 
 Firft,  Here  is  a  motion,  a  confutation  or  demand 
 of  the  old  Church  of  the  Jewes  b  concerning  the 
 calling  of  the  Gentiles,  declaring  that  it  is  part  of 
 her  fpirituall  joy ,  to  fee  that  they  be  called 
 home  unto  Chrift,  and  this  is  contained  in  verfe 
 8,  9,  10. 
 
 Secondly,  Chrift  againe  on  the  other  part,  fetteth 
 out  his  affe&ion  to  the  Church,  (hewing  his 
 care  over  her3  by  a  comparifon  made  betweene 
 
 Solomons 
 
Verf.  8.  Solomons  Song. 
 
 Solomons  Vineyard,  and  the  Church,  and  alfo~by~di7 
 retting  her  to  what  mould  be  beft  for  her  verf.  1 1" 
 13,13.  s      J'     > 
 
 Laftly,the  Church  doth,  as  it  were,  take  the  words 
 out  of  Chnfts  mouth,  and  turneth  them  into  an  ear 
 neftrequeft  and  prayer,  intreating  his  continual!  pre! 
 fence,  comfort,  and  affiftance  for  ever,  to  lead  her  and 
 guide  her  into  all  truth:  and  this  is  declared  in  the 
 laft  Verfe. 
 
 Ife  have  a  little Jifter  and fix  hath  no  breafis,  &c. 
 We  muft  know  when  this  Song  was  penned,  before 
 Chnfts   appearance  in  theflefh,   the  Church   Was 
 (hut  up  andhmtted  amongthe  Jewes  :  God  fuffered 
 the  Gentiles  to  wander  in  the  vanities  of  their  owne 
 mind  ••  but  there  were  prophecies  and  promifes  that 
 the  Gentries  mould  be  brought  in  at  the  comming  Qf 
 theMeffiah,  and  there  (houldbe  one  body  madeuo 
 both  of  Jems  and  Gentiles.     It  is  written  of  Chrift    r 
 have  made  thee  a  light  of  the  Gentries,  and  the  Mvatiouta 
 the  ends  of  the  earth.  Afo,  askeof  meandl  iiUgivttbL 
 the  Heathen  for  thwemheritance,  and  the  uttermosl  parts  of 
 the  earth  for  thy  potfejjlon.     Now  thofe  that  were  faith 
 full  amo*g  the  W  undemanding  this,  are  very 
 carefoll  of  them,  faying,  What  jhall  w  doe  for  ohtsT 
 
 In  this  verfe  is  defcribed, 
 
 tJou'  ^e  relation  of  the  Church  of  the  Gentries  to 
 the  Church  of  the  Jewess  foe  js  her  Sifter 
 
 Secondly,  the  condition  of  the  Church  of  the  r,„ 
 tiles,  and  that  is  two-fold.  e  Ge"' 
 
 '■  She  is  Little. 
 
 2.  She  hath  no  Breafts. . 
 
 Thirdly. 
 
 749 
 
750  An  EXPOSITION  of        Chap.  8 
 
 -*  ■■  '■     — — —  __— — —  ^^ 
 
 Thirdly,  the  care  of  the  Church  of  the  Jetvesovci 
 
 this  new  Church  by  way  of  demand.  What  /hall  we  doe 
 
 for  our  Sifter  ? 
 
 Fourthly,  the  time  when  her  care  wasfuch,  in  the 
 day  when  fie  fiould  be  fpoken  for,  when  (he  (hould  be 
 made  manifeft  to  the  world. 
 
 We  have  a  little  Sifter,  Sec. 
 
 The  Jewes  and  the  Gentiles  which  believe,  are  Si- 
 fters and  Brethren.  Here  the  Church  of  the  Gentiles 
 is  called  a  Sifter  to  the  Church  of  the  Jewes,  and  to 
 Chrift  alfo,  becaufe  they  have  both  one  common  Fa- 
 ther, Viz.  the  Lord,  of  whom  is  named  the  whole  Family  , 
 in  Heaven  and  in  Earth,  Ephef.  3.15.  AU  the  Saints  are 
 Sonnes  and  Daughters  of  God,  whither  Jewes  or  Gen- 
 i iles  through  adoption  and  grace,  Rom.  8. 1 6.  &  2  Cer. 
 6. 10.     HenceObferve. 
 
 That  the  Saints  in  the  unity  of  faith  become  neerly  related 
 one  to  another,  as  Sifters  and  Brethren.  Chrift  and  all 
 Saints  areof  one  Father  and  Lord,  of  one  Mother,  viz. 
 the  heavenly  Jerufalem.  They  are  all  Children,  and 
 of  the  feed  of  Abraham,  for  fo  faith  the  Apoftle,  If yee 
 be  Chrifts,  then  are  yee  Abrahams  feed^  and  Heires  of  the 
 promife,  Gal.  3.  29.  AH  the  Saints  are  Heirs  of  Abra- 
 ham, according  to  faith,  and  according  to  the  pro- 
 mife. And  the  Apoftle  faith  in  Gal.  3.26.  tee  are  all 
 tjhe  Sonnes  of  God  by  faith  in  Jefvs  Chrift  5  for  all  yee  that 
 are  baptized  into  Chrift,  have  put  on  Chrift  $  there  if  nei- 
 ther *jew  nor  Grecian,  bond  nor  free,  there  is neither male 
 nor  female,  for  yee  are  all  one  in  Jefus  Chrift.  And  though 
 the  Law  was  firft  given  to  the  Jewes  onely,  which  were 
 the  peculiar  people  of  God,  to  whom  appertained  the 
 adoption  and  glory,  and  the  Covenants^  and  the  fer- 
 
 vice 
 
Verf.  8.  Solomons  song.  7 5 1 
 
 vice  of  God,  and  the  promifes,  &c.  Rom.  9.  4.  yet 
 the  Lord  was  pleafed  that  the  people  that  fate  in  dark? 
 nejfefljouldfec  a  great  light %  andthofe  that  dwelt  in  thejka- 
 dove  of  death^  upon  them  hath  the  light  fljined,  Ifj.  a.  2. 
 So  that  the  Jewes  and  Gentiles  are  n ow  as  brethren,  ha- 
 ving both  received  the  fame  fpirit,  God  hath  put  no 
 difference  bettvecne  Jetves  and  Gentiles,  after  by  faith  he  had 
 purified  their  hearts,  A&s  j  5 .  9.  Thu*  much  for  the  re- 
 lation between  the  Church  of  the  Jems  and  the  Church 
 oftheGetf/z/e^they  were  as  Brethren  and  Sifters.  Now 
 follows  the  (rate  and  condition  of  the  Church  of  the 
 Gentiles,  though  (he  be  a  Sifter  to  the  Church  of  the 
 jfe»>e.r,yet(heis, 
 
 Fir  ft,  A  little  Sifter. 
 Second ly,  Shs  hath  no  Ereajij. 
 As  the  Church  of  the  Gentiles  was  a  Sifter,  fofhe 
 was  at  that  time  but  a  little  Sifter  $  there  being  onely 
 a  few  Profely  tes  brought  in  to  believe  in  theMeffiah, 
 fhe  was  little  then  in  being,  and  alfo  in  her  minority  5 
 for  we  muft  obferve,  that  this  fpeech  is  formed  accor- 
 ding to  the  manner  of  the  world.    A  young  Damofell 
 is  not  prefently  married,  untillfhe  grow  up  in  years, 
 {he  is  not  for  marriage  untillfhe  hathBrealts  tonou- 
 ri(h  the  Children  that  (he  (hall  bring  forth.     So  here 
 fhe  (aith,  we  have  a  little  Sifter,  (he  is  not  growne  up, 
 (he  is  not  come  to  ripeneffeof  ycares,  to  be  given  in 
 marriage,  being  a  Gnall  young  Damofell.     And  it  is 
 added} 
 
 She  hath  no  Ercafts. 
 
 This  is  added  even  to  exprefle  her  littlenefle  or 
 
 fmallnefle,  as  before:  (he  is  not  yet  marriageable,  or 
 
 '  fit  for  Chiiii,  becaufe  (he  wanted  thofe  yeares  and  that 
 
 ripe- 
 
752  An  EXP  0  S  IT  I  0  N  of  Chap.  8 
 
 ripeneffe  that  the  Lord  had  appointed  with  himfelfe 
 for  her,  and  the  meanes  alfo  whereby  (he  (hould  come 
 by  it.  So  that  this  Church  of  the  Gentiles  had  nofta- 
 blHhed  miniftry,  fothat  her  Children  could  not  fuck 
 the  breafts  of  confolation,as  in  Ifa,  66. 1 1,  (he  was  not 
 come  to  the  ftate odfrael,  whofe  Breajis  were  fafhioned 
 Ezek.  1 6.  So  that  the  Gentiles  that  were  Profelites  to 
 tfee  Jewifh  Religion,  had  their  miniftry  among  the 
 Jews,  and  received  inftru&ion  from  the  Jewifh  Paftors. 
 Hence  Obferve.  "* 
 
 That  the  Spoufe  in  hernonage  is  under  much  weakmffh 
 and  frailty.     Here  the  Church  of  the  Gentiles  is  very 
 little  and  fmall,  (he  hath  but  onely  a  few  Profelites  not 
 one  of  a  thoufand,  very  few  and  fcarce.     And  (he  had 
 no  breafts,  (he  had  no  fpirituall  nouri(hment  for  her 
 Children,  (he  was  without  the  Oracles  of  God  :  it  is 
 true,  the  Gentiles  had  many  wife  men  of  the  world 
 great  Philofophers,  andfubtile  difputers,  but  none  of 
 the  do&rine  of  Chrift,  to  nourifh  the  foule :  there  was 
 the  worfhip  of  Devills,  and  all  manner  of  fuperftkion 
 there  was  great  boafting  of  divine  knowledge,  that  in 
 refpeft   of  the  true  wifdom.e  was  all  nothing  but 
 foolifhnefle  5  and  hence  (he  faith,  that  her  little  Sifter 
 had  no  Breafts.  And  what  here  is  fpoken  of  the  Church 
 of  the  Gentiles,  in  refpeft  of  her  nonage,  the  fame  may 
 be  applied  to  every  particular  Saint  in  the  time  of  his 
 nonage  and  minority.     Now  followeth  the  care  that 
 the  Spoufe  hath  for  this  her  little  Sifter. 
 
 li  hat  pall  we  doe  for  our  Sifter  in  the  day  that  fie  fall  be 
 fpoken  for? 
 
 Chrift  and  the  Spoufe  are  here  brought  in,as  it  were 
 ,a  man  and  his  wife,  or  a  Brother  and  a  Sifter,  debating 
 
 what 
 
Ver£8.  Solomons^.  753 
 
 what  were  beft  to  be  done  with  their  youngeft  Chil- 
 dren or  kindred,  and  which  way  they  might  mod  la- 
 bour for  their  preferment:  they  take  up  a  confutati- 
 on about  the  calling  the  Church  of  the  Gentiles. 
 
 What  flail  rve  doe?  &c.  That  is,  what  furtherance 
 or  help  (hall  we  afford  her,  to  ftablifh  and  fettle  her  in 
 the  truth  ? 
 
 In  the  day,{he  putteth  day  a  part  of  time,  for  the  pre- 
 fixed  and  fet  time  with  God,  wherein  he  would  ac- 
 complifh  the  calling  of  the  Gentries,    And  that  is  the 
 time  that  v 
 
 sheflal/befpokenfor. 
 
 When  fie  JImII  be  fpoktn  of ,or,  wherein  fpeech  flail  be  of 
 her :  that  is,  when  the  fame  of  her  converfion  (hall 
 come  abroad  into  the  world  :  this  Hebrew  fpeech,  to 
 be  had  of  her,  or,  in  her,  miy  be  underftood  two  wayeSc 
 for, ox  Againfi  her.  for  her,  that  is,  when  any  make  ho- 
 nourable mention  of  her,  doth  praife  or  commend  her, 
 or[the  like.  Againfi  her,is  when  a  people  is  turnd  to  God., 
 the  wicked  of  the  world  doe  prefently  oppofe  them, 
 as  the  people  fpake  again ft  God,  and  againfi  Mofes,Nuvn. 
 21.5.     Now  from  thefe  words  thus  opened,  Obferve. 
 
 Firft,  It  is  the  duty  offirong  Chrifiians  to  ajfifi  and  helpe 
 thofe  that  are  make.  Whatflullwe  doe  $  &c.  What  aid 
 or  furtherance  (hall  we  yield  unto  this  our  little  Sifter  ? 
 And  thus  fhould  Saints  doe,  when  God  hath  given 
 them  ftrong  evidences  of  his  love,  they  fhould  (hew 
 their  love  unto  other  of  their  brethren  :  and  this  was 
 the  charge  Chrift  gave  unto  Peter,  When  thou  art  ccnver* 
 ted,  confirme  thy  Brethren.      Secondly  Obferve. 
 
 That  faith  makes  men  famous.  The  Gentiles  were  not 
 thus  talked  of  among  the  people  of  God,  before  their 
 
 D  d  d  d  d  Conver- 
 
754  An  EXPOSITION  of         Chap. 
 
 3 
 
 Qmverfion,  though  for  Learning,  Arts,  Valour,  they 
 were  the  men  of  name  in  the  world,  and  accounted  the 
 honourableft  of  all  the  earth  :  but  it's  a  greater  ho- 
 nour  to  be  godly,  to  belong  to  the  Spoufeof  Chrid;, 
 then  to  have  all  glory  andpraife  in  the  world  btlide0 
 True  fame  is  onely  to  be  had  in  godlinefle. 
 Thirdly  Obferve, 
 
 ibatwben  a  people  tnrnetoGod^  they  an  thetalfyofthe 
 worlds  This  is,  if  we  take  it  for  fpeaking  againft  the 
 Spoufe  j-  it  is  faid,  the  wicked  fet  their  mouths  againft 
 Heaven,  and  fo  againft  all  the  Saints :  a  people  are 
 never  fa  much  made  the  by-word  and  fcorneofthe 
 world^as  when  there  is  any  appearance  of  God  among 
 them.  The  appearance  ot  God  in  the  Saints  is  the  ob- 
 ject of  the  worlds  hatred.  Hitherto  reacheth  the  que- 
 ftion,  propounded,  a* it  were,  by  way  of  cenfultation 
 and  advife.     Now  followeth  the  anfwer. 
 
 VERS.  £ 
 
 Jffhe  be  a  wall  vs>e  toill  build  upon  hmaVallaceof  silver 9 
 and  if/he  be  a  doore  we  will  inclofe  her  with  boards  of 
 Cedar. 
 
 THis  Verfe  containeth  an  anfwer  unto  the  former 
 queftion,  in  which  is  fet  out  unto  us  (  yet  meta- 
 phorkallyjand  under  figures  )  the  refolution  of  Chrift 
 and  his  Spoufe,  what  they  will  doe.and  what  way  rhey 
 will  take,  when  the  Gentiles  fhall  come  in  their  fuU- 
 nefle.  And  here  they  are  brought  in  as  menconfult- 
 ing  and  taking  advife,  to  place  and  plant  great  ftore  of 
 people,  and  that  they  will  enlarge  their  rooms,  and 
 make  their  Situation  glorious, 
 
Verf.9.  Solomons^. 755 
 
 If fhe  be  a  wall. 
 
 A  wall  is  for  ftrength  and  defence,  and  by  the  fi- 
 gure Syncchdochejs  put  for  Towns  and  Cities  to  which 
 they  belong :  Cities  are  often  delciibcd  by  wallsf 
 gates,  barrs,  &c.  2  Chron.  8,  5.  ck  Revel.  2  t  .  1 2.  Here- 
 by is  meant  the  faith  and  falvation  of  the  Saints :  as 
 thoufoalt  call  thy  walls  Jalvation^  Ifa.  66. 18.  And,  we 
 heue  afirong  City^  fahatun  will  Cod  appoint  for  walls  and 
 bulvMrkstlik.  26. 1. 
 
 We  will  build  in  it  a  Pallace  of  Silver. 
 
 We*^  Chrift  and  his  Spoufe,  will  build  a  Pallace y 
 that  is,  we  will  notonely  enlarge  our  walls  for  their 
 lakes,  but  we  will  provide  all  things  for  their  enter- 
 tainment, as  may  be  delightfull  unto  them.     Stiver  is 
 a  precious  thing  in  efteeme^  and  here  it  notes  the  pu- 
 rity^ excellency,  and  durableneffe  of  this  Pallace,  a- 
 dorned  with  the  Spirit,  that  fo  this  glorious  Pallace 
 might  be  builded  for  an  habitation  of  God  through 
 the  Spirit,  Ephef.  2. 22.     And  thus  the  glory  and  ex. 
 cellency  of  the  Spoufe  or  New-jfcra/i/ew  is  defcribed 
 by  the  glorious  City,  in  Revel  2 1 .  It's  added, 
 
 Andiffiebeadoore,  8cc- 
 
 The  doore  or  gate  of  a  City  is  for  entrance,  and 
 fometimes  fignifies  the  ftrength  and  fafety  of  a  City  : 
 and  therefore  it's  added,  Wt  will  endofe  her  with  boards 
 of  Cedar :  that  is,  with  durable  ftrength,  for  Cedar  will 
 not  rot  or  worm-eat  as  Writers  affirme:  for  the  dur- 
 ableneffe thereof,  fee  2  Sam. 7.  2,  7.  So  that  if  they 
 feare  any  to  hinder  their  entrance,  or  being  entred 
 feare  any  annoyance  from  abroad,  they  need  not  fear, 
 
 Ddddd2  for 
 
T 
 
 756  An  EXT  OS It  10  N  of        Ghap,8 
 
 for  they  fhall   have  ftrong  and  pleafant  walls  and 
 mighty  and  durable  gates  fafely  to  defend  them.3 
 Hence  Obferve, 
 lhat  the  Lord  doth  make  a  glorious  and  plentiful! fupph 
 for  his  Church  in  all  Hates  and  conditions .»   This  indeed 
 is  the  fumme  of  the  whole  Verfe,  that  whereas  the 
 Church  of  the  Gentiles  teemed  little^  and  to  have  no 
 breafts,  here  the  Lord  promifes  her  to  make  her  walls 
 falvation,  and  that  fhee  (hould  be  built  the  City  of 
 God,  and  a  pretious  Pallace  for  the  King  of  glory  to 
 dwell  in,  and  be  the  Temple  of  themoft  high}  fhe 
 ihould  be  a  glorious  Pallace  of  Silver  mod  excellent 
 and  pure,  builded  for  an  habitation  for  the  Spirit 
 and  her  gates  (hould  be  fan&ified  Q2L$mNehem.%.\ 
 andfhefhouldhavea  defence  round  about  her,  being 
 enclofed  with  Cedar,  ftrong  and  durable,  and  very 
 fweet.  Thus  the  Inhabitants  of  the  holy  City  the 
 fiewjerufalem,  were  guarded  by  Angells,  and  condu- 
 ced into  the  holy  Temple,  Revel,  ii.ii.iy.      New 
 followeth «  the  reply  that  the  Spoufe  makes  to  this. 
 
 V  E  R  S.  10. 
 
 lam  a  wall,  and  my  Breafts  like  Tewtrs ]  then  was  I  in  his 
 tyes  as  one  that  found  favour. 
 
 THe  Churh  of  the.  Jewes  was  at  that  time  when 
 this  Song  was  written  a  wall,  or  indeed  a  City 
 the  glonou, ;  City  of 'the  great  King,  and  Breafts  fte 
 had  to  nourifhher  Children,  and  the  Lord  dwelt  in 
 the  midft  of  her  as  in  his  Pallace:  but  fliefpeaketh 
 here  rather  of  the  Gentiles,  according  to  the  promife 
 or  Chriit  to  them/or  when  thofe  things  ihould  be  per- 
 formed towards  the  Gentiles,  as  waspromifed  then 
 *hey  would  be  a  glorious  City,  and  her  Breafts  would 
 
 be 
 
Verf.  10.  Solomons  Song.  757 
 
 be  as  Towers.  But  if  it  be  obje&ed,  how  could  the 
 Church  oft  he  Jewes  fpeake  this  of  the  Church  of  the 
 gentiles  in  the  time  paft,  or  prefent,  and  not  in  the 
 time  to  come  :  why  did  fhe  not  fay,  then  I  (hall  be 
 a  wallj&c.  This  may  be  anfwered  two  wayes. 
 
 Firft,  That  the  Hebrews  doe  ufe  the  preterperfedb 
 tenfe,  fometimes  for  the  future.   Or, 
 
 ^Secondly,  Thus,  that  in  the  certaintie  of  faith, 
 fhe  fpeaketh  of  that  which  was  to  come,  as  if  it  had 
 been  come. 
 
 Here  are  three  things  which  the  Spoufe  glorieth  ina 
 concerning  her  happy  eftate  at  the  comming  in  of 
 her  little  Sifter,  the  Church  of  the  Gentiles. 
 
 Firft,  That  fhe  is  then  a  wall,  even  a  glorious  Citie, 
 and  a  filver  Palace  built  upon  her. 
 
 Secondly,  Her  Breajis  are  as  Towers. 
 
 Thirdly,  That  (he found  favour  in  his  fight. 
 
 Jam  a  wall \ 
 
 j  am,  or  I  became  a  wall  :  that  is,  I  grew  up,  and 
 increafed  in  the  faith  and  knowledge  of  Chrift,  for 
 although  the  Church  of  the  Jcwcs  were  the  Citieof 
 God  before,  yet  now  fan  more  large  by  the  multitude 
 and  glorie  of  the  Gentiles  comming  in,  and  being 
 made  one  b;  dy  with  her  in  Chrift  :  but  why  doth  not 
 the  Spoufe  fay    fie  is  a  wall,  feeing  it  was  fpoken  of 
 her  little  Sifter:  but  (he  laith5  I  am  a  wall}  The  rea- 
 fonib,  that  as  they  are  feverall  parts,  they  are  called 
 Sifters,  yet  in  Chrift,  joyned  in  one,  they  be  but  one 
 Church. 
 
 Hence  Obferve. 
 
 '1  h.ztall  the  Saints  make  hit  one  body. 
 
 Chrift  is  made  up  of  all  Saints,  and  the  body  is  ikk 
 
 cbirv 
 
758  An  E  X  POS  It  v  Chap.S 
 
 compleat  till  all  the  Saintsare  brought  in  ;  fo  here, 
 her  little  Sifter  is  her  felfc  being  joyned  to  her  in 
 Chrift:  fo  in  that  refpe&ftie  faith,  lama  wall,  I  my 
 felfe  am  that  glorious  City,  that  heavenly  Pallace, 
 the  Pallace  of  the  great  King..  Sowhatglorie  or  pri- 
 wiledge  belong  to  the  whole  Church,  every  particu- 
 lar Member  may  apply  it  to  himfelfe,  for  what  be- 
 longs to  one5  belongs  to  all,  and  what  appertaines  to 
 the  whole,  belongs  to  every  Member  :  and  there- 
 fore the  Church  of  the  Jevoes^  doth  appropriate  the 
 glorie  of  the  Gentiles  to  her  felfe,  as  being  interefted 
 in  it.    The  fecond  thing  then  is,  that 
 
 Her  breajts  are  as  Tower*. 
 
 Her  Breads  now  are  faftiioned,  as  it  is  in  Eze\.  1 6. 
 7.  nowthereisnourifhmentinmeto  nourifli  all  my 
 Children,  as  if  (he  had  faid  ;  The  Omilitude  of  Tow- 
 ers, noteth  the  ftrength,  power,  and  glorie  of  the  ad- 
 miniftration  of  the  Gofpeli. 
 Hence  Obferve. 
 Firft,  That  the  Spottfe  is  glorious  in  her  fpirituall  adm- 
 nifiration  of  the  Gofpeli. 
 
 It  is  her  fpirituall  miniftry,  that  giveth  the  fpiritu- 
 all inilke.  whe jeby  her  Children  are  nourifhed.  Now 
 thebreafts  of Ahe  Spoufe  are  like  Towers,  there  is 
 fnilke  to  nouri(h  great  multitudes  of  Children  :  for, 
 when  the  word  of  the  Lord  went  forth  from  Jerufa- 
 /e^?  and  the  Law  outofZ*<w*,  unto  the  mighty  Nati- 
 ons, according  as  the  Prophets  foretold,  it  fhould 
 come  to  paffe0  the  Lord  gave  great  gifts  of  the  Spirit, 
 and  great  light  in  the  knowledge  of  divine  myfteries, 
 whereby  the  Saints  were  raifed  up  in  the  knowledge 
 of  Cod,  and  Chrift.   So  that,  ia  the  miniftrie  of 
 
 the 
 
Vcrf.  ic.  Solomons  Song.  759 
 
 the  Gofpell,  the  breafts  of  the  Spoufe  were  like  great 
 high  Towers. 
 
 Secondly  Obferve. 
 
 lhat  faith  feelgth  things  to  ceme^    as  if  they  were 
 frefent. 
 
 For,  here  long  before  the  Gentiles  were  made  a 
 Church, the Spoufe  faith,  lama  waII,  andmy  breads 
 like'iowtrs.  Wee  may  fee  the  fame  in  David,  in  VjaL 
 6c.  6,7.  Cod  hath  ffok^n  m  his  holinejfe  (faith  he)  J 
 will  re joyce,  1  will  divide  Shcchem,  andnseU  out  the  val/ep 
 efSftccoth  :  Gilead  is  mine,  and  ManaJJeth  is  mine,  &c. 
 yet  though  David  thus  fpoke,  he  had  not  thefe  in  pof- 
 feflionsbutwas  kept  outofthem:yet  he  accounts  them 
 all  his,  as  in  pofleffion,  and  why?  becaufe  God  had 
 fpoktnin  his  kohnefje  :  he  enjoyed  them  by  faith  in  the 
 promife,  and  fo  did  the  Spoufe  here,  when  fhe  faith, 
 lama  wall^  6Kc.  The  laft  thing  follbweth3  wherein 
 the  Spoufe  doth  g'orie. 
 
 ,  Then  was  lin  his  eyes  as  one  that  found  favour. 
 
 HEre  the  Spoufeacknowledgeth  not  only  that  fhe 
 was  a  glorious  Citie:  and  that  (he  was  glorious 
 in  her  miniftrie  and  divine  nouri(hment .«  but  alio  in 
 favour  and  peace,  with  comfort  and  joy  in  the  holy 
 Ghoft. 
 
 ihcnfial/ 1  bein  his  eyes  :  that  is,  in  his  judgement 
 or  eftmnt  .*  the  eye  being  the  inftrument  to  con  veigh 
 things  to  the  underftanding,  here  it  is  put  for  the 
 unduiftandingit  felfe  :  (he  therefore  putreth  the  eye 
 for  the  judgement  that  C  hrifc  will  have  of  her. 
 
 As  one  t  hat  fiwdfavt ur.lt  is  in  the  Hebrew,  as  one 
 that  fincleth  peace  f  that  i^  very  deareand  precious, full 
 of  delight  and  contentment^for  even  at>  that  man  that 
 
 hath 
 
760  An  E  X  P  0  S  IT  1  a  p  Chap. 8 
 
 hath  lived  in  long  and  great  difquietneflfe,  ,  otwith- 
 ftandingfteking  for  peace,  and  finding  it  at  length, 
 hath  obtained  his  heats  delight  and  joy,  yea,  that 
 which  he  prefers  above  al  other  enjoyments:  fo  it  was 
 with  the  Spoufe,  and  in  effe&3  the  meaning  is,  when 
 the  Gentiles  fhould  come  in  multitudes,  and  be  added 
 to  the  Church,  when  (he  mould  be  fo  glorious  in  the 
 tniniftry  of  the  Gofpell ,  the  knowldge  of  Chrift 
 {houldbe  fpread  abroad  ?  (he  fhould  be  filled  with 
 divine  novrifhment,  this  fhould  fill  her  with  favour 
 and  inward  peace .-  (lie  fhould  be  filled  with  the  fweet 
 evidences  of  divine  glorie. 
 Hence  Obferve. 
 
 The  wore  fellow f rip  wee  have  with  Chrift ,  the  more  di- 
 vine peace  wee  have. 
 
 For  here  the  Spoufe  faith,  when  the  Gentiles  {hall 
 grow  up  to  a  full  body,  =1  (hall  grow  up  with  them, 
 then  fhall  I  enjoy  that  quietneffe  and  blefTednefle  of 
 4  Spirit, for  which  now  I  long  and  labour  for.  Weein 
 our  naturall  or  flefhly  condition  are  enemies  to  God, 
 -Rom.  5.  io.  But  being  juflified  by  faith ',  wee  have  peace 
 with  God,  through  our  Lordjefa  Chriji,  Rom.  5. 1.  This 
 is  the  peace  of  the  Spirit,  which  dire&eth  the  hearts 
 and  minds  (of  the  Saint)  through  Jefus  Chrijl,  Phil.  4. 
 7.  The  Soule  is  only  at  reft,  and  quietneffe  in  the  bo- 
 fbme  of  God,  in  the  light  and  knowledge  of  him,  in 
 the  affurance  and  evidence  of  divine  love  .•  fo  The 
 porke  of  righteoufncffe  is  peace ,  and  the  effeS  of  right e- 
 tufnejje,  quietneffe  and  afjurance  for  ever,  if  a.  32.  17, 
 It  followeth. 
 
 VERS, 
 
Vcrt  ii.  Solomons  Song.  jfa 
 
 VERS.    n,i2. 
 
 Solomon  had  a  Vinyard  at  Baal-  hamon^  and  let  out  the  Fine- 
 yard  unto  keepers  :  every  one  for  the  fruit  thereof  was  to 
 bring  a  thousand  pieces  of  filver. 
 
 My  Vineyard  which  is  miners  before  me:  thou  (0  Solomon) 
 tnuft  have  a  thoufand^  and  thofe  that  keep  the  fruit  there* 
 of  two  hundred. 
 
 NO  W  wee  come  to  the  fecond  thing,  which  is 
 thecomparifon  between  Solomons  Vineyard^and 
 Chrifts  Vineyard.  TheSpoufeiscalleda  Vine,  and 
 a  Vineyard,  and  fo  thecomparifon  is  made  betweene 
 her  and  another  Vineyard.  As  Solomon  did  exceed  in 
 all  his  glorie  and  pompe,  fo  all  things  that  he  had, 
 did  in  their  kind  exrel.His  Vinyard  in  BaaUhamon  was 
 amoft  excellent  3  fruitfull  Vineyard,  and  of  high  ac- 
 count, but  Chrifts  Vineyard  did  tarre  excell  it. 
 
 Thecomparifon  here  is  drawne  betweene  Chrifts 
 Vineyard  and  Solomons  5  andthereis  firfta  fimilitude 
 orlikenefle.  Secondly,  There  is  adiffimilkude  or 
 unlikeneffe  betweene  them. 
 
 Firft,  The  fimilitude  is, 
 
 L.  Solomon  had  a  Vineyard  :  fo  had  Chrift. 
 
 2.  Solomons  Vineyard  was  fruitfull :  fo  was  Chrifts, 
 as  fruitfull  as  ever  Solomons  was. 
 
 3.  Solomon  had  a  care  of  his  Vineyard,  he /^/7<9«f/«? 
 Keepers :  fo  had  Chrift  as  much  and  more  care  over  his, 
 for  he  kept  it  in  his  owne  hand,  My  Vineyard  is  before 
 me^  faith  he.     But  then, 
 
 Secondly,  The  diffimilitude  is 
 Firft,  Solomon  could  not  keepe  and  drefTe  his  vine- 
 yard  himfelfe,  but  Chrift  keeps  his  in  his  own  hand. 
 
 Eeeee  Second!  v. 
 
j6l  An  EXPOSITION  of         Chap.  8 
 
 Secondly,  Solomon  received  not  all  the  benefit,  and 
 fruit  of  his  vineyard:  but  Chrift  received  all  the  fruits 
 ©f  his:  thofe  that  kept  Solomws  Vineyard^  were  to  have 
 the  fifth  part  of  the  fruit. 
 
 Solomon  had  a  Vineyard^  &c 
 
 Solomon  bad  all  things  excellent,  and  above  others  $ 
 and  this  notes  the  excellency  of  Chrifts  Vineyard,  in 
 that  it  is  compared  to  Solomons  :  by  the  Vineyard  is 
 meant  the  Church  in  generall  :  for  the  hmfe  oflfrael 
 was  the  Lords  Vineyard  lfa.5.7.  This  Vineyard  is 
 commended  for  its  fcituation. 
 
 AtBaaUhamon. 
 
 BaaUhamon  was  not  the  proper  name  of  a  place,  but 
 fignifieth  here  a  moft  fruitfullfoile  or  place  :  for  Baufz 
 fignifieth  a  Lord,  Mafter^  or  Owner  :  and  Hamon^  a  mul- 
 titude^ that  is,  the  Lflri  0/4  multitude  :  fo  that  is  as 
 much  as  to  fay,  in  a  place  fo  plenteous,  that  it  bring- 
 eth  forth  multitudes  of  Vines  :  and  therefore  the 
 Church  being  fcituate  in  a  fertile  place,  is  called,  Be- 
 keren  ben  Jh.iwen,  th?  home  of  the  onneofOyle^  that  is, 
 a  very  fruitfull  hill.  The  fruitfulnefle  of  Solomons 
 vineyard,  doth  note  out  the  fruitfullneffe  of  the 
 Spoufe.  The  next  thing  fhews  Salomons  care  over 
 his  Vineyard. 
 
 He  let  out  the  Vineyard  nnto  keepers. 
 
 Though  Solomon  made  great  account  of  hisVine- 
 yardD  yet  he  did  not  dwell  in  it,  and  keepe  ithim- 
 felfe.  He  was  not  fo  much  delighted  with  it,as  al  waies 
 to  have  it  in  his  prefence,  and  never  out  of  his  fight : 
 he  l;t  ?t  out  to  peepers  :  that  is^  he  let  it  forth  to  hire,  or 
 
 for 
 
Solomons  Song.  763 
 
 foi  a  certaine  rent  to  fuch  as  fhould  keepe,  drefle, 
 prune,  cut,  and  trimme  the  fame.  Herein  there  is  a 
 diflimilitude  betweene  Chrifts  and  Solomons  Vine- 
 yard,  becaufe  Chrift  kept  his  in  his  owne  hand,  and  it 
 wa^alvv ayes  in  his  prefence  and  fight.  Nowfollow- 
 eth  the  benefit  that  Solomon  received  by  his  Vine- 
 yard. 
 
 Every  one  for  the  fruit  thereof  was  to  bring  a  thou- 
 
 fund  pieces  of  Silver. 
 
 Thefe  keepers  and  drefTers  of  the  Vineyard  muft 
 have  their  hire,  and  therefore  it's  faid  that  they  bring 
 every  one  a  thoufand  pieces  of  Silver,  that  i?D  for  the  fruit 
 they  have  reaped  from  the  Vineyard,  or  for  the  rent 
 thereof  they  were  to  bring  a  thoufand  pieces  or  Silver, 
 that  is,  a  very  great  fumme,  for  he  putteth  a  certaine 
 for  an  uncertaine.  Some  read,  fhekles,  which  we  may 
 take  for  common  fhekles,  which  was  halfe  fo  much  as  ^ncJ^4 
 the  fhekles  of  the  San&uary,  and  did  amount  (  as  t7,  ^ 
 fomefuppofe)  to  the  value  of  twenty-pence.    The 
 commendations  here  of  the  Vineyard,  is,  that  it  was 
 hired  or  let  at  a  great  rent,  which  is  an  argument  of 
 the  great  fruitfullnefle  thereof:  and  in  this  Verfeis 
 contained  the  firft  part  of  the  comparifon  :  Now  fol- 
 loweth  the  reddition. 
 
 VERS.   12. 
 
 My  Vineyard  which  is  mine  is  before  me:  Thou  (0  Solo- 
 mon) muft  have  a  thoufand,  and  thofe  that  keep  the 
 fruit  thereof  two  hundred. 
 
 HEreisthediffimilitude,  the  Vineyard  of  Chrift, 
 even  hisdeare  Spoufe,  which  belongeth  onely 
 to  him,and  to  none  other,  no  man  fhall  facceed  him  in 
 
 Eeeee  2  it, 
 
7^4  An  EXPOSITION  of       Chap,8 
 
 it,  becaufe  he  is  the  eternall  Lord  and  heire  of  all 
 things,  Heb.  I.  2.  And  further  he  faith,  which  is  before 
 me  :  that  is  before  my  face,  fo  that  I  con  tinually  looke 
 upon  it,  and  have  an  eye  over  it,  or  watch  over  it  for 
 good  :  nolinghiscontinuall  prefence  in  his  Church 
 as  in  A  fifth.  28.  19    and  alfo  his  continuall  dreffing 
 and  pruning  of  the  fame  (as  Hufbandmen  doe  their 
 Vineyards)  that  it  may  bring  forth  more  fruit,  as  in 
 J0&.15.  2.  AndhereChrifts  Vineyard  is  preferred  be- 
 tore  Solomons :  namely,  becaufe  he  is  inforced  to  put 
 forth  his  5  but  Chrifr  doth  a*  it  were,  with  his  owne 
 hands,  piune  and  keepe  his  owne  Vineyard. 
 
 Then  (0  Solotnon)  mufl  have*  thoufand^  &c. 
 
 There  did  belong  a  thoufand  (heckles  of  filver,  or  a 
 thouhndflverlmgs  to  Solomon  as  hire  or  rent :  this  we 
 had  in  the  former  verfe :  but  here  followeth  a  fub- 
 ftra&ion  or  leffening  of  Solomons  profit,  in  the  fol- 
 lowing words. 
 
 And  thofe  that  keepe  the  fruit  thereof  Wo  hundred. 
 
 There  is  a  portion  that  appertaines  to  thofe  that 
 drefTe  this  Vineyard,  and  make  it  fruitful^  This  is 
 fpoken  by  way  of  conceffion  or  granting  :  thus  I  yeild 
 to  this,  that  thy  Vineyard  is  worth  a  thoufand  pieces 
 of  filver  :  but  out  of  that,  thofe  that  keepe  the  fruit 
 thereof,  mull:  have  two  hundred,  which  arifeth  to  the 
 fifth  part  of  the  gaine.  Now  from  this  comparifon 
 thusdrawne,  Obferve. 
 
 Fir  ft,  7  bat  the  Spoufe  is  Chrifis  Vineyard.  The  houfe 
 oflfruel  was  the  Lords  Vineyard^  Ija.  5.  7.  but  of  this 
 we  have  fpoken  before  in  this  Song. 
 
 Secondly,  Chrifts  Vineyard  is  a  fruitful  Vineyard.  King 
 
 Solomon 
 
Vcrf.  12.  Solomons^.  7°J 
 
 - — — ■ * — 
 
 Solomon  was  excellent  in  all  thine?,  and  therefore  his 
 Vineyard  could  not  be  but  fruitful],  and  it  being  Situ- 
 ate  in  Baal-bam**z  a  fertile  Toy le,  by  this  is  noted  the 
 fruitfullneffeofChrifrs  Vineyard.  '  ThirdlvObferre. 
 ibdt  Chrift  injoys  all  the  j 'nut  of  hif<mtmfineyard. 
 And  this  is  held  forth  to  us  in  the  diliimilitude  bo 
 tweene  Solomons  Vineyard  and  Ch  rift's.  Sg]omon  was 
 fore  t  to  give  awav  the  fifth  part  of  the  profit  to  his 
 Keepers,  but  Chrift  doth  reap  all  the  fruit  of  the  gra- 
 ces of  his  Saints,  all  the  fruits  of  the  Spirit,  as  praife 
 and  thankfgiving.  redound  unto  him. 
 
 Fourthly  Obferve,  Thai  Chrift  keeps  the  Vinejgrd  of 
 his  Church  in  his  ovpne  hands.      As  he  hath  the  whole 
 fruits  of  it3  fo  his  eyes  are  alwayes  upon  it  for  good. 
 Chrift  appeared  in  the  midft  of  the  feven  golden  Can- 
 dlefticks,  which  are  the  feven  Churches,   Revel,  r. 
 Chrift  is  alwayes  himfelfe  in  his  Vineyard.  todreiTe 
 it,  and  to  prune  it,  and  to  make  every  Vine  profper. 
 Let  none  therefore  thinke  they  have  the  domination 
 over  the  Church,  Chrift  onely  is  Lord  and  head,    he 
 ftandsinneed  of  no  Vicar  or  Yice-gerent,  which  is 
 oneintheftead  to  doe  that  which  Chrift  ihoulddoe 
 ifhe  wereprefent:  this  is  Antichrift  that  takes  the 
 very  office  of  Chrift,  which  is  to  fwayinhis  Church 
 alone.      * 
 
 But  it  may  be  demanded,  doth  not  Chrift  let  forth 
 his  Vineyard  to  Dreflers?  Did  not  r.m!  plant,  and--.'- 
 pol/o water?  &c. 
 
 Ianfwer.  That  the  Prophets  and  Apoftlesas  they 
 were  annointed  to  office  and  dignity,  they  were  in 
 fome  fort  called  the  dreflers  of  Chrifrs  Vine,  but  yet 
 no  farther  but  as  inftruments  whom  Chrift  ufeth  ;  for 
 b$  is  prefent  with  them,  and  in  them,  heworketh  by 
 
 them. 
 
j66  An  E  X  P  OS  IT  10  N  of         Chap.  8 
 
 themD  and  therefore  he  holdeth  the  feven  Starres  in 
 his  right  handD  which  are  the  Angells  of  the  feaven 
 Churches,  Revel,  i.  The  Keepers  ot  Sohm&ns  Vine- 
 yard doe  keep  it  in  his  abfence,  but  the  Keepers  of 
 Chrift 3  V  i#  can  doe  nothing  unleiTe  he  be  wit  h  t  hem, 
 and  worke  by  them.     Chrift  then  will  take  care  of 
 his  Church,  and  take  it  fo  into  his  ovvne  hands  at  laft, 
 that  even  Leviathan^  and  the  Dragon  that  is  in  the  Sea 
 {hallbeflaine,  and  in  that  day  his  Spoufe  (hall  fingD  A 
 Vineyard  of  mwwstie,] fa.  27.  1,2.  The  Lord  will  keep 
 it,  and  water  it  every  moment,  lead  any  hurt  it,  he 
 will  keep  it  night  and  day,  and  at  laft  free  his  Church 
 from  both  it's  oppreflions,  and  oppreflbrs.    All  this 
 {hews  how  precious  and  how  deare  the  Spoufe  was  to 
 Chrift,  that  he  keepeth  it  himfelfe,  and  how  faith  ill 
 the  Spoufe  is  to  him/ that  doth  bring  forth  her  fruits 
 to  none  but  him.    Chrift  having  thus  declared  the 
 care  he  had  over  his  Church,  he  now  layetha  charge 
 on  her  in  the  Verfe  following. 
 
 VERS.  13. 
 
 0  thou  that  dwtlkft  in  the  Gardens^  the  companions  hearken 
 to  thy  voyces  caufe  me  to  heare  it. 
 
 AFter  that  Chrift  had  extolled  the  excellency  of 
 this  Vine,  that  is,  of  his  Church,  he  turneth  his 
 fpeech  unto  her,  giving  her  thereby,  as  it  were,  to  un- 
 derftand,  that  he  had  done  all  this,  not  onelyforher 
 comfort,  but  alfo  for  her  inftru&ion  :  for  her  comfort 
 in  that  (he  was  fo  highly,  yet  truly  commended:  for 
 her  inftrufiion,that  (he  might  learne  thereby  to  extoll 
 him  in  deed  and  in  truth,  that  had  been  fo  liberall  in 
 her  commendation. 
 
 othou 
 
■  "■■*■  I  -  .   —  _ ■   .    _  _ 
 
 Vcrf.  13.  Solomons  Song.  767 
 
 Othou  that  dwellettin  the  Gardens. 
 Chrift  givetha  folemne  charge,  and  prefcribeth  a 
 duty  to  be  performed  5  which  is  defcribed,  firft,  by 
 the  place  of  her  abode,  Among  the  Gardens^  &c  The 
 Participle  being  of  the  Feminine  Gender,  (heweth  that 
 it  is  the  Church,  not  Chrift  that  is  here  fpoken  to  .•  we 
 may  render  it,0  inhabitreffe.'ChtifH'peaks  to  his  Spoufe 
 dwelling  in  the  Gardens^  that  is,  in  the  Churches  in 
 which  the  univerfall  Church  is  after  a  fort  refident, 
 and  a  continuall  dweller,  Chrift  yet  notwithftanding 
 having  care,  both  over  the  whole,and  over  every  par- 
 ticular one,  pruning  and  dreiTing  them,  as  appears  by 
 the  particular  Churches  mentioned,  Revel.  1,  q,  5. 
 Now  in  that  the  Churches  are  called  the  Gard.ns, 
 Gbferve,  » 
 
 7  hat  the  Churchts  of  Chrift  are  the  fever  all  Gardens  of 
 the  Lord.    The  whole  Church  is  called  a  Garden  full 
 of  all  fweet  plants,  as  we  had  before  in  this  Song.  The 
 .particular Churches  which  arepartsofine  whole,  be' 
 called  Gardens :  now  in  that  the  univerfall  Church, 
 even  the  Spoufe  of  Chrift,  is  fpread  over  all,  (he  i>  £id 
 to  dwell  in  Gardens,  that  is,  in  all  the  particular  aflem- 
 blies  which  know  and  worfhip  Chrift  arighr,through- 
 out  the  world.     Her  care  i^  over  all,  they  be  all  her 
 Children  and  her  plants :  and  fo  fhe  U  faid  to  dwell  in 
 the  Gardens,  (lie  dwclltth  in  her  judgement,  heart, 
 and  affc  &ions,in  all  dre  Churches  5 
 Thcncuclaufeis  3 
 
 The  companion*  hearken  to  thy  vcyce^  caufe  me  to  he  aw. 
 
 The  Spoufe  i<enjoyned  to  publifh  and  preach  the 
 •CafpelofjChnfr-'  and  theperfom  to  whwnfhemuft 
 
 preach 
 
•  Z      1 
 
 : 
 
 -  -    : 
 
 11-    _ 
 
 r 
 
 • .    ; 
 
Verf.  14.   ,        Sol  0  M  0  M  9  fifl*£<  7^9 
 
 'tion  that  are  in  me3  unto  thofe  that  I  .rein 
 
 then  lieth  the  pertorman:e  of   a  2  of  the 
 
 Spoufe5&c  a  (mgulai  declaration  or  he  r  love  to  Chrfft, 
 that  (be preach him3  thatfhe  publifhand  hy  open  all 
 the  treararesoflifeand  glory  3  that  be  in 
 Sec  .Obferve, 
 
 Ib&jhcb &s frescb  tbcGofooUtotbe  'Ijl  n\  freach 
 
 to  tbtm  as  to  fjcllom-Ckriflums*     T  that 
 
 thofe  that  preach  to  the  people  amfl  not  Lord  it  over 
 them;  oat  as  to  be  Lords over tbetrfstth  (aitheApo- 
 ftlefaithj  but  to  bcbelfen  of  their  joy.  Vs..  2:  an 
 
 Apoftle.  yet  he  wa  mt  of  7e  W  £2r   :.  ai  1 D  fitiNRi 
 
 1.  1.  The  Angell  laid  to  John  would  have  fal- 
 
 len downe  before  him,   ce£  ftaa  ^4?  ftttrt;  for  T  am  thy 
 fellovp-fervant^ev.  2*.  9.  Thofe  that  preach  the  Gof- 
 pell  rr.uf:  preach  as  to  fellow-merr.ber-  of  the  fame 
 bedy.  companions  in  the  faith  and  Spirit  of  Ch  rift, 
 they  mould  communicate  unto  them  thethingsthey 
 have  received  frorr.  Cbritfc  a',  unto  brethren,  u  1  - 
 low-members  of  the  fame  body. 
 Thirdly.Obferve. 
 Tfu  trea'Kre:  of  tbe^ffftS. 
 
 ■  w  ifftdi  betttc  :  .      tints*     I    here, 
 thecoinpanions  arefaid  t<  ..  and  m 
 
 them  the  Spoufei  freed  to  Preach  Gt  i  b 
 
 mo  ft  true,  that  the  Gotpdl  i.  odto  e^. 
 
 creature  under  Heaven,  yet  Child  faith,  C. 
 things  to  d.  >  I 
 
 cic  .reoft   eGofpellif  I  .;>_-- 
 
 3  od. 
 I  made  r  c  and  re; 
 
 eApofl 
 
 Ffi 
 
770  AnEXTOSlTiONof        Chap.  8 
 
 'Jews  ajinmbling  blocks^  and  to  ihz  Gentiles  fo»UJImeffe%  but 
 unto  them  which  are  called^  both  ef  Jews  and  Grecians ,  we 
 preach  Chriji  the  power  ofGod^  and  the  wifdome  of  god^  i 
 Cor.  1.25.  And  againe  the  Apoftle  faith,  I  amnat  a- 
 fi.  anted  cf  the  Gofpell^  for  it  is  the  power  ofGoduntofalva- 
 tionz  mto  them  that  believe^  to  the  Jewfirfly  and  aljoto  the 
 gentilc^Rorn.i.  16.  The  Gofpell  is  moft  effe&uall to 
 the  Saint*,  they  are  the  companions  that  hearken  ta 
 the  do&rineof  Chrift.       Laftly  Obfexve, 
 
 Jhatthe  Spoufe  is  to  preach  Chrifi  onely,  without  mix- 
 ture of  mens  traditions.  Caufe  me  to  heare,  caufe  me,  and 
 nonebefides  me  to  be  heard  :  Preach  not  the  doftrines 
 and  traditions  of  men,  but  preach  onely  thedoftrines 
 of  my  Gofpell.  Chrift  condemned  thtfharifees^  for 
 that  they  preached  for  do&rines  the  traditions 
 of  men,  and  fo  negle&ed  the  do&rineand  wordof 
 God.    And  now  followeth  the  laft  verfe. 
 
 VERS.  14. 
 Make,  haft  my  beloved^  and  be  thou  lik?  *  Km  or  young  Hart 
 upon  the  Mount  aine  off  pices. 
 
 HEre  h  the  conclufion  of  the  Song,  wherein  the 
 Spoufe  doth  powre  forth  a  vehement  requeft  or 
 prayer  unto  her  beloved:  for  as  (he  began  this  Song 
 with  a  prayer,  fo  likewife  doth  fhe  end  it  with  pray- 
 er. The  Spoufe  making  acceptance  of  the  charge,  to- 
 wit,  of  preaching  the  Gofpell  committed  unto  her, 
 whereby  (he  (hould  procure  many  enemies :  there- 
 fore (he  defireth  that  Chrift  would  not  abfent  himlelfe 
 from  her,  but  that  he  would  be  alway cs  ready  toaflift 
 and  comfort  her. 
 
 Make  hafi  my  beloved. 
 In  thefe  words  the  Spoufe  defireth  Chrifts  neer  ap- 
 proach 
 
Vcrf.  14.  Solomons  Song.  771 
 
 proachunto  her,  though  the  words  feeme  to  infinu- 
 ate,  as  though  the  Spoufe  vvifhed  the  removing  of 
 Chrift,efpccially  as  the  words  are  rendered  by  fome5 
 Flee  my  beloved,  but  this  expreffi  m  doth  rather  inti- 
 mate, thatChril  fliould  depart  fromthofe  low  and 
 earthly  difcoveries  that  he  had  appeared  in,  and  that 
 he  would  manifeft  himfelfe  in  a  more  glorious  difpen- 
 fation  unto  her. 
 
 And  be  like  unto  the  Roe,  or  the  young  Hart. 
 
 To  the  end  that  the  Spoufe  may  the  better  exprefle 
 thefpeedor  fwiftnefle  that  fhe  would  have  Chrift  to 
 ufein  comming  toward*  her,  (he  ufeth  this  double  fi- 
 militude  for  the  fwiftnefle  of  thefe  creatures :  fee  that 
 whichis  written,  r/k/.  18.  33.  To  which  end  tendeth 
 the  word  young,  becaufe  they  are  far  more  lufty  and 
 fre(h,then  when  they  grow  to  greater  years.  See 
 more  for  this  in  Chap.  2.  9. 17. 
 
 Vpon  the  Mount aines  of  Spices. 
 
 If  we  refer  this  as  Come  doe,  to  the  Ej?e,or  young  Harh 
 
 then  it  meaneth  moft  p^afant  Hills  or  Mountaines,  a- 
 
 bounding  with  all  ir  uner  of"  pleafant  Spices,  whither 
 
 thefe  foes  or jntng  Harts,  flew  for  fuccourand  rdiefe. 
 
 But  if  we  refer  it  •  o  Ch 1 lit,  as  it  feems  moft  agreeable, 
 
 then  it  nv  anerh  a  mufr  heavenly  difcovery  of  Chrift, 
 
 that  he  would  come  in  a  more  glorious  appearance 
 
 thtn  formerly,  which  appearance  of  his  is  exprefled 
 
 by  thofe  things  ihat  are  of  thegreateft  fweetnefle  and 
 
 delighf*  to  vvir,  Mount Aine  of  spices.     In  futnme,  this 
 
 is  the  meaning  ot  this  verfe,  that  the  Spoufe  inbrace- 
 
 ingChriftsCommandcmenr  touching  the  publifhing 
 
 andfpreadingabioadofhKname,  and  knowing  how 
 
 hard  a  thing  it  is  to  perrorme  fuchaduty,  as  well  by 
 
 F  ffff  2  reafon 
 
772  An  E  XT  OS  IT  ION  of ^c.  Chap.  8 
 
 reafon  of  the  matter  it  felfe,  as  alfo  by  reafon  of  the 
 great  difficulties  and  dangers  that  accompany  fuch  an 
 ae~Hon0  doth  earneftly  defire  Chrifts  appearance  in 
 greater  glory  ck  manifeftation  of  his  divine  prefence  to 
 lead  her  and  guide  her  in  the  performance  of  fuch  a 
 duty.     Hence  Obferve. 
 
 7  hat  the  Saints  earneftly  defire  to  be  a3ed  and  carried 
 forth  by  the  ajfifeance  of  Chrifts  divine  prefence.  The 
 Spoufehere  defireththat  Chrift  would  inableherto 
 manifeft  his  name  by  his  hafty  approach  unto  her,  in 
 the  glorious  difcoveries  of  himfelfe,  as  upon  the 
 Mountaines  of  Spices }  and  that  he  would  more  and 
 moremanifeft  his  divine  prefence  to  her,  by  which  flie 
 might  be  aflifted  and  carried  forth  of  all  difficulties 
 whatfoever.  The  Spoufe  earneftly  defireth  to  fee 
 the  King  in  his  beauty,  and  to  fit  upon  the  Thioneof 
 his  glory  :  Anclthus  as  the  Song  begun  with  a  defire 
 ofthekiffes  of  Chrifts  mouth,  fo  (he  concludes  alfo 
 with  a  defire  of  his  comming  in  glory.  Thus  is  the  end 
 of  the  Revelation.  The  Sprit  and  the  Bride  (even  all  that 
 are  faithfull )  fay  come^  and  let  him  that  hear eth  fay  come, 
 &c.  And  Chrift  anfwers  this  requeft,  faying.  Surely  I 
 come  quickly %  Amen^  even  fo  come  Lord  Jefus,  Revel.  22. 
 17.  so.  So  let  the  Lord  come  upon  the  Mountaine  of 
 Spices  according  to  his  good  pleafure. 
 
 So  Sndeth  this  mo  ft  excellent  SONG  OF  SONGS.- 
 
A  Tab.le  of  the  principle  things  con 
 
 tamed  ,n  the  foregoing  ExpoGtion. 
 
 |  Shrifts  affeftions  towards  hit 
 people  are. 
 
 .,r  I1-  Large md hearty  ,D, 
 
 ^r'f  ab"  *™''aff^Ww*c& 
 tent  from  his  ben.         are.  *r<*n,rJ}ljt 
 
 fent  /row  A/>  ^. 
 
 pfe.         Pfg.^QB.   r.  Exceeding worldlvtk*.,,     o 
 
 WbenCbrifi  is  ab   L.  InfenaraL       ^       *?'78- 
 
 ,  the  fiule fades  570.  U.  Aftive  5+? 
 
 2    JM**.  399.         Inlargcd  5o7' 
 
 Or//*  »  W»fcifr  **/«»/   5.  Infatfible  5f5J 
 
 from  his  Spovfe.  624.  :6.  UnfubduabJe  W' 
 
 Oir//?  is  fought  when  ahent.  ago.!  a  «•  n    ,  74  *  • 
 
 Admiration/       ™    Cfrifl  is  J^J*' 
 UegJorkofthe  Saints  is  thezd.  >    ofLloJl  "*'  the  k*fi 
 
 miration  of  the  world.    652    '     J       ***#*<•",'«  the  Saikts 
 Accefle.  *  ...  486,487. 
 
 through  Chrifl        ^  gl\  **ci"P*  a*,onS  are  glorioil! 
 
 Affections.  L»_,  .         _  608   £0o. 
 
 Cbrifiwhmetbthe  affeftions  »f      *         f^'ons  produce  PZ. 
 
 af.ehevcr.  8,        !      W"x  aftlons-  567 
 
 .4// *  fefenerr  affeftions  ***■£  hr  *»■     A  fflia'on- 
 
 dkatedtochrfl  7g_    *u,,,«'on  7/  /»<•/#*<  ,„  r&^rf. 
 
 111,1 12. 
 
 Saints 
 
T¥TTtT  ble, 
 
 Saints  rejojce  in  affiifticn  page.  7. 
 
 ^h?  affliftions  of  the  Samts  u 
 
 fometimes  the  caufe  of  ftnmb- 
 
 ^Ung  to  wake  ones  1 1 1 . 
 
 Wet  ought  not  to  triumph   over 
 
 our  Brethren  in  affli&ion  107, 
 
 108. 
 
 Wee  w%ht  not  to  he  difeirimd 
 
 by  the  affliftions  of  the  Saints 
 
 108,109. 
 
 7 here  is  no  fuch  evillm  affliftl- 
 
 on,  as  to  caufe  us  to  dijdame 
 
 thofethat  are  under  aptlions 
 
 S \unts  afcendfrom  a  low  conditi- 
 on to  Chri  ft. 
 Saints  afcend  to  Chrifi  by 
 vine  forver 
 
 7  33- 
 
 a  di- 
 
 734< 
 
 B 
 
 Beauty 
 ihe  Churches  beauty  //, 
 i.  Inward 
 
 2.  Supernaturall 
 
 3.  Excellent    229,230.448. 
 
 4.  InChrifiseReem    370.643. 
 
 5.  In  all  parts  450.  in  eyes 
 
 97* 
 157. 
 
 J (jv  e lut**  '♦' v  "   —    jj  j'     '     —  j T-f  j      j 
 
 or  to  be  afraid  of  them  our  i    havrjteeth^ipsjtemples^neck, 
 
 fehes  109,110. 
 
 Ghrifi  is  neeretf  his  people  in  af- 
 
 >JwtsmofiprifeChriftwM\. 
 
 No  affliction  can  fiknee  the 
 Spoufe  from  praifmg  her  be- 
 loved  59 
 
 Afflia.      ,     . 
 
 jbofe  that  afflict  (he  Church  mojt 
 
 arc  fitch, 
 i    As  pretend  holme fc     l\%. 
 2.  As   have  a  forme  of  godlt- 
 
 J.  T  ")^ 
 
 Afcend  :  Afcenfion. 
 Saints  afcend  to  Cod  by  Chrifi 
 
 425. 
 Saints  admire  their  atone  afcen- 
 fion to  Chrifi  7?a' 
 
 breaft,/r0/#   450,  unto 468. 
 
 6.  Perteft  474,475. 
 
 7.  Defireable  669.  627. 
 
 8.  Glorious  6943695. 
 Chrifts  beauty  is, 
 
 u  ^j^fountaine  237. 
 
 2.  Commendable  and  glorious 
 
 238.257,25k 
 
 3.  Excellent   dWe  the  World 
 
 279. 
 
 4.  Rare/>e<*«ty  595- 
 
 Body. 
 All  Saints  make  but  one  body 
 
 757- 
 Beloved. 
 Chrifi  is  the  Churches  beloved 
 rnalleftates  323 
 
 279, 
 
THE     TABLE. 
 
 Cedars. 
 1  he  Saints  are  compared  to  Ce- 
 dars3/tf  eight  paticulars  25O3 
 
 '   Chaftity. 
 The  chz&ltie  of  the  Saints  is  very 
 pleafingtoChnjl,  23  3,  234, 
 
 235. 
 CAr//?/  tyw/e  /j  chart  506. 
 
 Children. 
 Multitudes  0/Children  born  un- 
 to Chrift  ,  by  the  feed  of  the 
 Word  *  2433244. 
 
 1  he  Church  doth  plentifully  nou- 
 rijhherowne  Children  679^ 
 
 701. 
 Ghrift. 
 Ghtifts  excellency  fet  forth  by  a  j 
 Rofem five  things  259^60,; 
 261,  262,  263. 
 Chrift  compared  f^She£heard^ 
 in  that  he  doth   1.  Feed  his \ 
 Churchy        129,    1303  131. 
 2.  Refrefli  132. 
 
 3. Guide  133. 
 
 4.  Companionate  134. 
 
 Chrift  compared  to  LiWes^Jn  fix 
 things  271. 
 
 Chrift  in  his  graces  adminifered 
 in   the   (jofpell   compared  to 
 .   qyntment^in  five  things 9  4c 3 
 4T>4M33  44: 45,4-6. 
 
 Chrift  in  his  love  compared  to 
 wine  infix  particulars  ?  4,3  5* 
 
 Chrift  is  compared  to  an  Apple 
 tree  in  five  thing s  276. 
 
 The  mofl  excellent  things  in  na- 
 ture arc  bu*  types  of  Chrift 
 
 40,41. 
 
 "Believers  will  not  eafily  part  with 
 Chrift  whm  they  have  got  him 
 
 The  Church  doth  ajcribe  all  good 
 things  ^Chrift  534. 
 
 Church. 
 The  Church  compared  to  Jeru- 
 falem  infix  things,  309.3  io, 
 
 311. 
 The  Church  compared  to  a  Dove 
 in  eight  particulars  3  6o3  3  6 1 5 
 3623363. 
 T#e  Church  compared  to  a  gar- 
 den infix  thirigs^yS,  499,500. 
 The  Church  is  a  garden  inclofed 
 in  three  refpe&s       5CO3  501. 
 The  Church*  compared    to    a 
 Talme-  tree  in  four e  particulars 
 696,697. 
 The  Church  isfuflawed  with  Pil- 
 lars of  truth  436. 
 Christians. 
 Strong  Chrijiians  fiould  flrength- 
 cnthofe  that  are  weak^99%7^m 
 And  feed  them  with  whoifomc 
 food  168, 
 
 lhe 
 
THETABLE. 
 
 1  he  Lord  taketh  cure  for  young 
 
 and  tender  Chrift ians      167. 
 
 Comfort,  Comforts. 
 
 All  our  comforts  in  Chrift  are 
 
 fare  2ii5  i!2. 
 
 Chrift  doth  comfort  his  Church. 
 
 i.Bythemvciiftxy  ofjiis  Sptrit 
 
 305. 
 
 2.  By  making  haft  to  kelp    328. 
 
 3.  By  his  prejence  of  grace    305. 
 
 4.  Inthegreatefi  ftraights  408. 
 
 5 .  By  weak  inftruments       582. 
 
 6.  By  compalfing  his  with 
 mercy.  680. 
 
 Comforts  are  pecnVi ar         505. 
 
 Chriftiansin  diftrejfe  are  com- 
 forted by  others  295. 
 
 Saints  labour  to  make  others  par- 
 takers of  their  owne  comforts 
 
 414,415* 
 Comlie^Comlineffe. 
 Chrift  is  comely  to  all  Beholders.. 
 
 605. 
 Chrift  dchghteth  in  the  Corne- 
 ll nefle     of  his  people  690, 
 
 '  691. 
 
 The  pra/fis  and  prayers  of  the 
 
 Church  are  comely  459,460. 
 
 Comming. 
 
 The  cmfe  of  our  comming  is  not 
 
 from  our felvcs,  but  from  him 
 
 55,56,57,58. 
 Contrary. 
 Chr /ft  brings  good  to  his  church 
 
 by  contrary  meunes  52G. 
 
 Creatures. 
 Chrift  hath  command  of  all  crea- 
 tures 5x9. 
 Vnreafonable     creatures     are 
 madet  0  teftifie  again  ft  unrca- 
 fon able  men              3*^313. 
 Communion. 
 Saints  defire  communion  with 
 Chrift  under  ftdadows^     392. 
 Saints  defire  neenft  communi- 
 on with  Chrift                  7  2 1 . 
 Crowned. 
 Chrift  is  crowned  with  dignitie 
 by  the  Church                  443. 
 Confolations. 
 The  Consolations  of  the  GofpeH 
 doth   abundantly    refrefh   the 
 fainting  foule                  2q8. 
 Conferre. 
 It  is  an  excellent  thing  for  Saints 
 to  conferre.                   591. 
 Continuance. 
 Samts  have  no  long  continu- 
 ance in  their  prefent  condition 
 
 169. 
 
 D 
 
 Danger.  * 
 
 I  Chriliu  a  fafegard  to  his  Saints 
 in  danger.  2  203  221, 
 
 Defcfts. 
 
Defe&s. 
 Sjints  are  ingenuous  to  acknow- 
 ledge their  owne  defe&s  92. 
 
 54- 
 Deformed. 
 
 Saints  are  deformed  to  the  view 
 
 of  the  world.  93,  94. 
 
 Diretted. 
 
 Saints  dejire  to  be  direfted  by 
 
 Chriji  724.,  725,726. 
 
 Difquiet, 
 
 Saints   ought   not  to  difquiet 
 
 Chriji    317.  By  Sin  318.  By 
 
 Impatience  3185  319. 
 
 Difpenfation. 
 
 Chriji  doth  appcare  to  his  people 
 
 under     every     difpenfation 
 
 .    7^43725372^ 
 The  difpenfation  of  the  Co/pel 
 
 glorious.  345. 
 
 Doftrine. 
 
 ihe  Doftrine  of  Chr/fi^  and  of 
 
 the  Cofpel  isfweet  and  dtfirc- 
 
 able  27^28.  606. 
 
 Defires. 
 
 7Aedefircs  of  the  Saints  are0 
 
 1 .  'Jo  have  Chriji  s  prefem-.  41  5. 
 
 2.  "obcnetxkim       73:^740. 
 
 3 .  To  be  ailed  by  him  772. 
 Chriji  doth  increajb  and  cherift 
 
 the  leafi  dejirc   in  his  Saints 
 after  him  621. 
 
 2.  Anfwersthem        338,  528. 
 
 3;  Alan  if  efts  himfelfe  the  more 
 
 THE    TAB  LE 
 
 to  his  people  upon  them      529, 
 
 E 
 
 Enemes. 
 Thofe  neerefi  related  to  the  Church 
 are  often  her  great efl  enemies 
 
 2.  Ihofc  tb at  pretend  moji  reli- 
 gion 113,114. 
 The  Church   is  alwayes  troubled 
 with  enemies  375- 
 Her  enemies  are  of  a  devouring 
 nature  375* 
 The  Churches  enemies  ought  to 
 to  berefirained                 376. 
 The  Church  is  made  magnanimous 
 being  indued  with  power ,  and 
 amies ^with  weapon r  to  over- 
 come all  her  enemies  177.464. 
 
 466, 
 Entertaine. 
 Saints  do  willingly  and  honou- 
 rably enter taine  Chriji  723* 
 Eirceme. 
 \  Chriji  hath .?  high  eftecm  of  his 
 people^  beholding  them  as  in 
 himfelfe  174,  214, 
 
 Evill. 
 
 It's  a  great  evill  to  neg!c<J  the 
 
 things  of  Cod.  120. 
 
 'ihe  evill of finm  is  fe<ne  in  its 
 
 \      effects  121. 
 
 Cgggg         Eyes* 
 
THE    TABLE, 
 
 Eyes. 
 
 Chrifts  eyes  are  pure  and  cleane 
 
 6033604. 
 
 Example. 
 
 ihe  example  of  ancient  Chrifli- 
 
 ans,  are  for  direction  unto  fuc- 
 
 ceedmgages     161,  161,161. 
 
 The  example  of  the  Church  feekT 
 
 ing  C  hrjfl  is  a  meanes  to  draw 
 
 en  others  to  feekehim     589. 
 
 Faith. 
 Its  the  nature  ofi$$i\\  to  holdfafi 
 Chrijl  411. 
 
 Faith  makes  men  famous  753^ 
 
 754. 
 Faithyee//;  things  to  come^as  if 
 
 they  were  759« 
 
 Faire. 
 The  Church  is  exceeding  faire  in 
 Chr/Jis  eyes,  340,  149. 
 
 2.  When  black  in  her  owne  ac- 
 count 95,96.  1  51    D 
 
 3.  It  hen  oppofed  to  her  black- 
 neffe  .  96. 
 
 4.  When  in  perfecut ion     587. 
 
 Fellowfhip. 
 The  more  fellow/nip  we  have  with 
 Chr/Jtjhe  more  peace  we  have 
 
 760. 
 chrifidejires  thenecreji  fellovv- 
 (hip  with  his  Church  548,  549.  j 
 
 Feaft. 
 drift  and  his  Church  doe  mu- 
 tually feaft  together.        5  54 
 This  is  amplified  in  fix  partial 
 l*rs        197,  1 98Di9932ca 
 Feed. 
 Chrijl  doth  feed  his  church  1  2d 
 Cornfortably  ^7 tWHhnt.^ 
 
 rA       r     ,    r  c  6^> 
 
 IheSpoufe  doth  feed  her  Mem- 
 
 berS      r,.  468. 
 
 Fnendfliip. 
 
 There  is  a  mutuall  Friendfliip 
 
 between  Chrift  and  his  church 
 
 Fortitude. 
 Saints  are  full  ^/fortitude  6<P 
 
 Fruitfull.  3 
 
 ^/«^/  are  made  fruitful.   I#  £y 
 commun  ion  with  Chnfi  2±i 
 2.   BythcGofpdl,  oJ-* 
 
 ?.  By  the  Spint  ^ 
 
 'he  fruitfulneflre^/^^^; 
 fet  forth  by  the  fig-tree  in  three 
 
 AA^gL\n      •     355,356. 
 
 And  by  the  Vine  m  three  parti- 
 culars .  3J^3S7- 
 Fruits. 
 
 f£r//2  ex/?e^  fruits  /m*  his 
 people,  after  meanes  662,66^. 
 
 2.  Accepts  of  them  628. 
 
 3.  Ts  honoured  by  them      628^ 
 
 4.  J-rpleafedBvM/^/       526 
 
 Foundation, 
 
THE    TABLE 
 
 Foundation. 
 Saints  reji  upon  afire foundati- 
 on 437( 
 
 Glorious. 
 
 Chrifl  is  glorious, 
 I.  In  his  graces  98. 
 
 2  In  his  works  of  grace    .  181. 
 3.  In al! parts  p  599. 
 
 0/  />//  £^/y    ^*  //#/\?  616. 
 
 Saints  are  glorious, 
 
 1 .  Above  the  world  447. 
 
 2.  JF/7A  outward glorie      182. 
 
 3.  Glorious  in  God  6$6. 
 
 4.  Glorious  mChrift  6^1,^3. 
 
 5.  Inthc/r  goipgS  674. 
 
 6.  In  their  knowledge  682,^3:;. 
 
 7.  In  their  wifedome         687. 
 
 8.  fa  their  pnrpofes         688. 
 
 9.  Jn  Gofpel  adroiniftrations 
 
 758. 
 
 10.  With  an  inward  gloric    7 1  c. 
 
 QofpeL 
 
 ?hc  Gofpcl  /  r  per?  redolent  when 
 $M'j  cd  aml  piwfifred  43,44. 
 
 2Vtt  Oofpcll  adwjn/jrratiou  i* 
 m  re  comfortable  then  that  of 
 
 7&1  Gofpel  w  »/*//  comfortable 
 when  its  Apply  cd   29^  297, 
 
 298' 
 
 The  Gofpel  makes  men  fruit  full 
 
 r        r  ?49- 
 
 I  he  Gofpcl  pU  mens  hearts  with 
 
 joy  351. 
 
 I  he  Gofpel  -gives  men  a  new  lan- 
 
 The  precious  things  of  the  Gofpel 
 are  to  be  preached  to  the  Saints 
 
 769. 
 Saints  are  upright  in   a  Gofpel 
 account  79. 
 
 Gather. 
 Chrifl  doth  gather/*/;  people  from 
 all  j  acts  oj  the  world  480. 
 
 thrift  doth  gather  Atf  people  in 
 the  middefi  ofperjecution  47  3 . 
 Garment?. 
 The,  garments  of  the  Spoufc  are 
 very  fweet  49  6,  497. 
 
 Good. 
 Saints fiould  as  well  acknowledge 
 thir  good  as  1  heir  ezill  545. 
 Graces. 
 
 Saints  in  refpcS of  their  graces,, 
 
 J  .Have  fupply  jW/  Chrifi  276, 
 
 2T7.  189.450. 
 
 2.  V7y>vfragrnnt  349.  203,204. 
 
 .3.  ^recherifhtd  hji  Clrjji  37  £, 
 
 ,  535- 
 
 4.  Welplcafing/o  C  hrift  49c. 
 
 5^2. 
 
 5.  Proceed  from  (  h\ft     186. 
 6Jhiy  c.unci  tal   i>  :;  //v/;/ 544, 
 
 ( /C?v;/   praces  *re3 
 
 Gggggi         i.De, 
 
•?«  Delightfull  to.  Saints  238. 
 2.  Puffing  fvveet  426. 
 
 H 
 
 Head. 
 
 Chrift  i/ a  glorious  head      599. 
 
 Houfe. 
 The  Saints  are  Gods  houfe3  in 
 fourerefpe&s  2^% 
 
 I 
 
 Idolatrie. 
 
 To  leave  Chrift  and  follow  fir  an- 
 gers is  flams  full  idolatrie  140. 
 Ignorance, 
 The  Saints  are  under  much  igno- 
 rance. H4M5- 
 chriji  doth  bear  with  his  people  in 
 refpc&  of  their  ignorance  1 4  6. 
 Saints  sre  not  to  fit  downe  at  reft 
 in  their  ignorance  1583159. 
 
 160. ; 
 
 .  Saints  are  under  a  cUud  of  igno- 
 rance 392. 
 Chritt's  approachings  expell  the 
 ignorance  upon  the  Saints  393 
 Impediment. 
 No    impediment    can     hinder 
 chrifts  approaching  neerc  his 
 Church  3263  327.  Neither  the 
 Saints  feeding  chrift      403. 
 
 Invite. 
 Chrift  invites  his  people  to  p<rtd. 
 ofhugoodthmgs         ****** 
 Joy.  ^2- 
 
 ^^reconciliation  with  God  i* 
 natter  of  great  joy        ^ 
 
 ChuVrs,  approaches  to  his  people' 
 "%«tter  of  great  joy     P  £°> 
 
 Sams  caufeth  d  then,  £ 
 
 J  peaceable  joy  ™T 
 
 \chnft  efpoufini ^felfe  to'ht 
 
 Saints  u  matter  If  Jgreat  ^ 
 
 Injoy.  S5U 
 
 The Saints defirealway  to  injoy 
 
 Chrifts  goodnejjh  J 
 
 K. 
 
 TA.ir-  K]ngdome. 
 ^Kingdom  of  chrift  illuftra. 
 tedm  foe  particulars  66,67. 
 
 Menjuks  after  him,  £Q 
 
THE     TABLE. 
 
 181. 
 
 182. 
 
 Lawes. 
 
 Zytbeobfervationofchrifi  laws 
 
 the  Saints  are, 
 
 1.  Beautifull 
 
 2.  Victorious. 
 
 Lilies. 
 Chrift  and  Saints  Re  lilies  268. 
 
 Love. 
 1 he  love  of  Cod  in  Cbrifi  is  ma- 
 nifold 31,3^33 
 Chijls\o\eto  Saints  is, 
 
 Drawing  love  24. 
 
 Gofpellove.  25- 
 
 Pleafant  33>34- 
 
 Peculiar   I7M7V73-  339- 
 Everlapng  227.  935- 
 
 Increajing  ^Stf. 
 
 Overcomming  301- 
 
 2.  £/  ffo  fweetnejfe  of  Chrjy 
 graces  47?  4 
 
 3.  £7  cAjt/Zj  /<we  29 1 .708. 
 
 4.  By  the  manifeft  ation  of  chrijt 
 to  thefaule  7H- 
 
 Lovely. 
 Chrift  is  a  11  lovelie*  6l6, 
 
 M 
 
 1. 
 
 2. 
 
 3- 
 4- 
 
 5- 
 
 6. 
 
 7- 
 
 8.  Magnificent 
 
 in    her 
 
 677. 
 
 635. 
 
 Members. 
 The  Spoufe  is   glorious 
 
 members 
 
 The  church  doth  nourifl)  her  owno 
 
 members  416. 
 
 Manifeft. 
 
 Chrift  doth  manifeft  himfelfe  to 
 
 his  people  upon   their  defires 
 
 529 
 2.  With  delight  530. 
 
 3.  By  degrees  333d  334- 
 
 Mutuall. 
 
 The  churches  love  to  Chriji  is^ ,  Chrift  and  the  Saints  have  m\itu< 
 
 1. 
 
 2. 
 
 3- 
 4- 
 
 5- 
 
 6. 
 
 7< 
 
 8 
 
 A  mcmoriall  love 
 jncreajing  love, 
 Collective 
 
 Ardent 
 Returned  love 
 Beautifull 
 
 Invincible 
 
 77,7% 
 
 80. 
 
 126. 
 
 127.  301. 
 
 ?I2. 
 
 489. 
 745?746 
 
 Ofjealoufieandfire  kindled  by 
 thfpritoflove      7433  "  l4- 
 The  love  of  a  Saint  is  caufed 
 By  a  principle  of  love  29^439, 
 
 all  inter  eft  with  each  oihcr. 
 
 1.  In  union  foure  way ts  379,380. 
 
 2.  In  communion  foure  ways  381. 
 
 Myfteries. 
 Chrift  revealeth  hidden  myfteries 
 by  the  Cofpel  to  the  Saints  69, 
 
 70, 
 
 N. 
 
THE    I   A  BL  E, 
 
 N. 
 
 Negligent. 
 Tjobe  negligent  in  the  things  of 
 Cod  is  a  great  evil  I  120. 
 
 O. 
 
 Oyntmenti 
 
 C  hrijls  name^  fpirit  and  grace 
 
 powred  forth  in  the  Gofpelis 
 
 compared  to  oyntment  in  Jive 
 
 particulars  4034l5  423  455  46. 
 
 Ordinances. 
 
 ^ofpel  Ordinances  more  glorious 
 
 then  thofe  of  the  Law  19031913 
 
 19.23 193. 
 
 P. 
 
 Parentage. 
 
 Ihe  Saint  are  rich  and  glorious  in 
 their  parentage      651.  675. 
 Particular 
 The  Saints  apply    the  benefits  of 
 Chrijito  themfelves  in  parti- 
 cular 213. 
 Patience. 
 Chr/Ji  exercifeth    abundance  of 
 patience  towards  his   people 
 
 554- 
 Perfecute. 
 
 Falfe    Brethren    perfecute    th: 
 
 Church  with  great  indignation 
 
 I153I16. 
 
 Pretences. 
 The  spoufe  put  offchrift  with  falfe 
 pretences  5563  557. 
 
 Prefence. 
 chrijls  prefence  with  his  peo- 
 ple z/3 
 I.  Vowerfull  614.  712, 
 
 \l.  comfortable  & 5  $3  7 02* 
 
 3.  Dejireable  524. 
 
 4.  Everla fling  563. 
 
 5.  Not  long  vailed  625. 
 
 6.  He  is  prefentD  when  feelingly 
 abfent  571. 
 
 Publifh. 
 The  Offce  of  the  church  is  to  pub- 
 \\ftlChr7ft  768. 
 
 Proprietie. 
 Saints  have  proprietie  in  chrifi 
 fiurewayes  383 
 
 Chrift  hath  proprieties  Saints 
 foure  Wayes  3843385* 
 
 Pure. 
 Such  only  as  love  chrifi  are  pure 
 
 49,50. 
 
 Pruned. 
 
 The  Church  needs  fometi me s  to  be 
 
 pruned  700. 
 
 It  is  chrifi  alone  can  prune  his 
 
 Church  701. 
 
 Principle. 
 
 Saints  are  drawne  to  chrifi  by  <* 
 
 principle 
 
THE     TABLE. 
 
 principle  of  love        29.40c. 
 Profeffe. 
 
 Many  proteiic  Chrifl  that  know 
 little  of  him  59°' 
 
 Qualified. 
 Ckrifi  is  fitly  qualified  for  the 
 admmjtration  of  his  Church 
 
 601. 
 
 R. 
 
 Rofe. 
 
 Chrifls  excellency  fct  forth  by  a 
 rofe  infix  particulars      259, 
 260,261,262,263.: 
 Repofe. 
 Chrifc  doth  repofe  himfelf  vpith 
 his  Saints  428. 
 
 Race. 
 The  hfi  efa  Chrifiian  is  the  run-  , 
 ningofa  racejl'ujlratedin  fix 
 particulars^  6l0  62,  63. 
 
 Raife. 
 Christians  jhouldnot  raife  Chrifl 
 untillhc  pltaje  730. ; 
 
 Chr/ft  doth  raife  up  himfilf  m  his 
 Saints  735-, 
 
 Refrefhed. 
 Chrifl  is  refrefhed  in  his  Saints^  • 
 
 721. 
 
 Redemption. 
 The  fruit  s  ^/redemption  are  ve- 
 ry dt light full  to  the  Saints  219, 
 Righteous. 
 Righteous  men  are  only  fit    to 
 mention  Chr/fls  love  7$* 
 
 Related. 
 Chrifl  flands  related  to  his  people 
 
 1.  As  a  Brother  4760 
 
 2.  As  a  Sifter  477  • 
 Thofeneerefl  related  to  the  Spoufe 
 
 pcrfecutehtr,  113. 
 
 Saints  are  neerely  related  one  to 
 
 another^ 
 
 150. 
 
 Saints  are  fatisfiedav/A  all  good 
 
 things  in  Chrift        284,2850 
 Saints  are  (Msfird  in  the  amies 
 
 of  Chrift  729. 
 
 Chrifl  dothfatisfie  his  people  with 
 
 plenty.  :  534, 
 
 Saints. 
 Saints    behold  the   excellency  of 
 
 Chrifl  442. 
 
 Saints  arcferious in  the  things  of 
 
 Chrifl  g  09. 
 
 There  rewaincth    corruption    in. 
 
 Saints  34L 
 
 Saints  make  their  approaches  to 
 
 God  through  Chrift^  365. 
 
 1  he  fieri  fee  of  Saints  is  accep- 
 table 
 
THE    T    A  BL  E> 
 
 table  425 
 
 Saints  muji  looks  t°  the*r  guard 
 
 4  32- 
 Saints  are  Chrijis  Chariot  434. 
 
 Saints  jloenld  fecks  Chriji  toge- 
 ther 622,62%. 
 
 Saints  are  neerely  related  one  to 
 another  7  50. 
 
 Saints  have  flcjh  as  well  as  Spirit, 
 
 544- 
 
 Senfe. 
 
 Chriji  is  not  alwayes  pr+fent  with 
 
 his,  people  according  to  fenfe, 
 
 400,  568. 
 
 Secure. 
 
 The  Saints  are  mofi  fecure  in 
 
 Chriji.       70,71.  4*9*  43°- 
 Shadow. 
 Chriji  is  a  fhadow  ofprote&ion 
 to  his  people  282. 
 
 The  Saints  are    much  delighted 
 withChrjis  fhadow  282.^83. 
 Shepheard. 
 Chriji  is  a  moji  compleat  Shep- 
 heard 129^  130. 
 Scriptures. 
 7he  Scriptures  are  aperfecJ  rule 
 of  life                       164,  165. 
 The  Scriptures  cannot  be  under > 
 food,  but  by  the  fpirit  166, 
 
 167. 
 Sinne. 
 Sin  darl^c  ns  a  Saint  \  9 1 . 
 
 The  jenfe  of  finne  caufeth  fouU 
 ficknejfe  299,300. 
 
 Spoufe. 
 The  Church  is  chrijis    Spoufe 
 
 477. 
 
 7 he  Spoufe  isfometimes  in  a  lan- 
 guor of  Spirit  542"' 
 
 Chriji  preferreth  his  Spoufe  *- 
 hove  all  the  world,  649. 
 
 Spirit. 
 
 The  Spirit  compared  to  wind  in 
 fix  things.  521. 
 
 Saints  have  the  Spirit  ofChriji0 
 
 j3  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 fpiritualife them  545. 
 
 6.  To  give  them  divine  imprejji- 
 on  upon  their  hearts        560^ 
 
 7 .  To  cha  nge  their  nature    561. 
 
 8 .  To  make  them  aSive        561. 
 1  he  Spoufe  is  not  alwayes  in  one 
 
 frame  0  f  Spirit  542. 
 
 She  hathftjlj  as  well  as  Spirit  544, 
 
 Solomon. 
 Solomon  a  glorious  type         1 3. 
 Solomon  a  glorious  Samt  \  4,1  5« 
 Sweet 
 Chriji  is  veryfweeet. 
 
 1.  In  his  communications     288. 
 
 2.  /#  his  pajiures  and  feeding 
 
 .386. 
 3.  /# 
 
J T  H  E    TABLE. 
 
 3.  InhisMmiflrk  215. 
 
 4.  m  A/V  graces  203.552. 
 
 5.  In  his  difpenfations  2io,2 1 1 . 
 
 6.  In  bis  Spirit.  565. 
 
 Sweetnefle. 
 cAr//?/fwectnefle//3 
 
 1 .  Senfibie  only  to  Saints      222. 
 
 2.  Displayed  in  the  G  off  el      49. 
 
 3.  Of  a  drawing  nature  68. 
 
 4.  ibecaHfeofthefwcetneffein 
 Saints.  5g^ 
 
 Tie  $/to«/i  //.fweetnefle. 
 
 1.  In  her  annointmgs  491, 
 
 2 .  /#  Aer  p^r/^r/  <*  «d  prayers  49  3 . 
 
 3.  She  is  a  gar  den  of  fweetnefle 
 
 716*511* 
 
 4.  Sfle    doth   entertaine    Cbrijl 
 with  all  fweetnefle         7 1 6. 
 
 Seeke. 
 Saints  feeke  Chrift, 
 
 1.  Thrott&h  all  impediments  403. 
 
 2.  Diligently  4o6] 
 
 3.  Confiantly  408,409. 
 
 Sorrow. 
 C/&r//Z  r,    faftgii   Afrt  j*  the 
 Sam  ts  with  much  forrow  736 
 
 737, 
 
 Truth  is  the  TiHar  of  1  he  Church 
 
 436. 
 Teachers. 
 It  is  a  dangerous  thing  to  bejoyn- 
 ed  to  falfe   Teachers     and 
 
 nfurpers.  j^ 
 
 Thornes. 
 Wicked  men  compared  to  thornes 
 in  four*  refpeffs         272,273. 
 
 Truth. 
 Stints  difecrne  what  is  Truth 
 
 686. 
 
 U 
 
 Violence. 
 
 Falfe  Brethrcnufe  violence  to  com- 
 pel others  to  their  way,  which 
 is  grievous  to  be  borne ,  116 
 
 Valour. 
 Saints  are  full of 'valour     '  640/ 
 
 Vineyard. 
 The  Church  is  chnfis  vineyard^ 
 
 She  is \a fruitful! 'vineyard  764I 
 Chrijt  keepes  his  owne  vineyard 
 andmjoycsall  the  fruit  765. 
 Voyce. 
 Chrifts  voyce  is  by  the  Saints 
 l-Vifcernedfremftrangers  320 
 321^22,323.54.7' 
 2.  Its  comfortable  *  Izl 
 
 ?.  ///  powerfull  g  2" 
 
 7he voice  ofthespoufe  is, 
 I.  fkafingtochnn  369. 
 
 Uhhhb  3.  £>€m 
 
THE    TABLE. 
 
 ibid, 
 
 2>  Vd.ghtfulltohim 
 'Upright. 
 Saints  are  upright  in  a  Gofpelac 
 
 count 
 
 79' 
 
 W 
 
 25 
 
 504. 
 
 515. 
 516. 
 
 Wayes* 
 
 Ghrijis  wayes  are 
 
 l    Not  eafte  to  be  found 
 
 2.  Sought  out  by  Saints 
 
 2.  They  arefirmeandflabk  613 
 
 Will. 
 iku&ce  of  the  will  is* 
 l^iochufe      7 
 l.Torefufe  £ 
 5.  Tofufpend  1 
 
 Willing. 
 thrifts  people  are  'a  willing  pe<?/>/e 
 
 665. 
 
 Water. 
 Ghrift  is  afonntaine  0/water, 
 \\  lo  refrejl)  his  Speufe         514.  | 
 
 2.  lomake  her  fruit  full 
 
 3.  He  is  a  living  Spring 
 
 4.  Hey /  B?dfer  0/7//e 
 Winne. 
 
 Saints  ought  to  winne  others  by 
 their  carriage  62 iD  622, 
 
 Wine. 
 Chrifts  love  is  compared  to  wime*- 
 7;*  fix  particulars      034303  5 
 Withdraw. 
 Chr/Ji  doth  withdraw  from  his 
 Spoufe, 
 
 1.  Vnt for atime  660*. 
 
 2.  Ftfr  Aer  gW  665^ 
 Wordy. 
 
 59^60.  Chrijts  words  ;#^  deep  impref- 
 fons  57c* 
 
 2  jfe  Spoufe  nttereth  holy  and  gra- 
 cious words        -■  495. 
 World. 
 Is  is  a  hard  thing  to  leave  th& 
 world  42a 
 
 A  TV  le 
 
<* 
 
 •V 
 
 Zata      3W  «»    "BS*  -*>  ^*. ;»-»/! 
 
 *    r    &  *¥  rg,  1p  *£*  ^^ 
 
 A  Table  of  thofe  Scriptures  which  are 
 occafionally  handled  or  brie  fly  ij- 
 
 luftrated  in  the  foregoing  Expo/icon, 
 
 Thefirft  number  relates  to  the  Chapter 
 the  iecond  to  the  verfc,the  third  to  the  page. ' 
 
 Chap. 
 
 i. 
 
 8. 
 
 23. 
 28. 
 32. 
 
 24. 
 
 8. 
 
 6. 
 
 Verf. 
 Cenejis. 
 
 1. 
 
 20. 
 
 Exodus. 
 
 20.8c  23.    318.417 
 
 75- 
 ,92. 
 
 page- 1  Chap. 
 
 185. 
 
 204 
 
 •    30. 
 25- 
 
 "jojliua. 
 
 Kehemiah. 
 
 10.&12. 
 Job. 
 
 12 
 
 312. 
 
 26. 
 
 IO7. 
 
 12. 
 
 8. 
 16. 
 
 18. 
 
 1  P. 
 
 23. 
 
 37. 
 36. 
 
 45- 
 
 60 
 
 73 
 77 
 
 Verf. 
 11. 
 
 Pfalmes: 
 1. 
 
 2. 
 
 10. 
 
 05 
 05 
 
 10 
 
 02. 
 
 3 
 
 7- 
 
 13&14 
 
 03 
 
 24 
 03 
 
 20 
 
 132 
 
 page 
 
 547- 
 
 609. 
 
 413. 
 
 220. 
 
 «200. 
 
 52- 
 
 147. 
 
 38 
 
 1  26 
 
 182 
 
 1 01 
 
 454 
 
 2 '4 
 
 333 
 
 92 
 
1  Hfc 
 
 1   A  D  L.  E/. 
 
 Chap. 
 
 VerC 
 
 page.  'Chap. 
 
 Verf. 
 
 Page. 
 
 119 
 
 '4 
 
 242 
 
 Ezekjd.- 
 
 328c  60 
 
 1 
 
 01 
 
 23,29 
 
 90 
 
 Treverbs. 
 
 6 
 
 10 
 
 487 
 
 09 
 
 01 
 
 289 
 
 Daniel. 
 
 23 
 
 31 
 
 204 
 
 02 
 
 32 
 
 613 
 
 jfaiaL 
 
 04 
 
 5,7,15- 
 
 453 
 
 01 
 
 23 
 
 198 
 
 Hofe-a^ 
 
 02 
 
 2&3 
 
 346, 
 
 02.. 
 
 ©9 
 
 444 
 
 05 
 
 1&2 
 
 ll£f 
 
 11 
 
 04 
 
 1   •  ~ 
 
 008 
 
 25 
 So 
 35 
 
 06 
 26 
 r,  2,  6. 
 6 
 31 
 
 35  8c  13° 
 192 
 
 54- 
 
 01 
 
 Obadiah. 
 
 12 
 
 Zephaniab, 
 
 roi 
 
 41 
 
 19 
 
 067 
 
 03 
 
 17 
 
 483 
 
 43 
 
 02 
 
 5,6 
 
 221 
 
 480 
 
 Zechariab. 
 
 48:. 
 
 1,2 
 
 113 
 
 02 
 
 05 
 
 219 
 
 52 
 
 14 
 
 093 
 
 • 
 
 53 
 
 ©2 
 
 093 
 237 
 
 54 
 
 1.2 
 
 243 
 
 Matthew. 
 
 55. 
 
 6$ 
 
 053 
 
 60 
 
 1** 
 
 655 
 
 13 
 
 52 
 
 7^5 
 
 61 
 
 1,23 
 
 198 
 
 Luke 
 
 63 
 
 009 
 Jeremiah* 
 
 134 
 
 m 
 
 15 
 
 24 
 
 John. 
 
 199 
 
 3.x 
 
 077 
 
 or 
 
 \6 
 
 14 
 
 1.8 
 
THE 
 
 T 
 
 ABLE. 
 
 'p.       ~v£rfT 
 
 —    .  . • 
 
 Chap. 
 
 Vetf. 
 
 page. 
 
 vcH. 
 
 Pag' 
 
 04 
 
 18 
 1* 
 
 366 
 131 
 
 04 
 04 
 
 06 
 
 06 
 
 16 
 
 366,58 
 
 06 
 
 55 
 
 197 
 
 97,ioo 
 
 07 
 08 
 
 38 
 3.1,32 
 
 515 
 
 682 
 
 10 
 12 
 
 9,10 
 4,5 
 
 UO 
 
 322 
 
 *5 
 
 r,2 
 09 
 
 119 
 
 172 
 
 12 
 
 04 
 9,10. 
 
 252 
 152 
 
 ABs. 
 
 - 
 
 Galathians,  • 
 
 09 
 
 10 
 01 
 
 U75ll8 
 116 
 
 /OI 
 04 
 
 16- 
 
 06 
 
 062 
 03? 
 
 os 
 
 Romans. 
 03- 
 
 ill 
 
 06 
 06 
 
 19 
 01 
 
 I  2,  1 3. 
 
 679 
 145 
 
 i>8 
 
 06 
 
 14 
 
 026 
 
 Epkefians.. 
 
 07 
 g8- 
 
 ID 
 
 14 
 
 26 
 
 15 
 
 542 
 
 529 
 080 
 
 02 
 04 
 
 05 
 
 07 
 e8 
 
 19 
 
 056. 
 049. 
 
 Corinthians  Epiji. 
 
 l. 
 
 05 
 
 026. 
 
 oc6 
 
 01 
 
 18,19- 
 
 166 
 
 06 
 
 25 
 
 44 
 
 01 
 
 27 
 
 583 
 
 11,14. 
 
 466 
 
 02 
 
 14.          5« 
 
 ;  8c  166 
 
 Collojjians. 
 
 04 
 
 07 
 eS 
 
 »3 
 
 07 
 13 
 
 Epfi      2. 
 
 9W 
 
 049 
 
 099 
 
 02' 
 03 
 
 09  41 
 
 10  - 
 
 IkeJJJlonians. 
 
 &595 
 
 0S7 
 
 15 
 01 
 
 02 
 
 •3: 
 
 24,2* 
 55,5* 
 24 
 15 
 
 18 
 
 321 
 
 109 
 
 116 
 
 204  < 
 
 02 
 31 
 
 Hebrews, 
 
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 215 
 
 333  I 
 
 J      3  5- 
 
 o?j' 
 
 2,. 
 
THE 
 
 T?A  BLE. 
 
 Chap. 
 
 Verf. 
 
 Page. 
 
 Chap. 
 
 Verf. 
 
 Page. 
 
 02 
 
 17, 18 
 
 146. 
 
 jf^»  Epift.u 
 
 II 
 
 02 
 
 155- 
 158 
 
 025' 
 
 221 
 
 02 
 
 ID2. 
 
 261 
 
 12 
 *3 
 
 12 
 
 4  8D  19,20. 
 05 
 
 03 
 05 
 
 9 
 
 *3 
 
 675 
 075 
 
 Revelions. 
 
 James. 
 
 GI 
 
 OS 
 
 069 
 
 OS 
 
 •      07 
 
 3*9 
 
 03 
 
 18 
 
 092 
 
 fefer  i.EfiJi. 
 
 08 
 
 10 
 
 505 
 
 12 
 
 01 
 
 1  to 
 
 G2 
 02 
 
 4,5 
 
 2l322 
 
 250 
 154 
 
 14 
 
 [22 
 
 04 
 01 
 
 50 
 
 517. 
 
 The 
 
THE 
 
 PRINTER 
 
 To  the 
 
 READER. 
 
 • 
 
 Y  reafon  of  the  Authors  abfence  there 
 have  divers  faults  pafled  the  PrefTe, 
 
 I  which  his  eye  would  have  prevented, 
 but  I  hope  thou  wik  correct  with  thine  owne 
 Pen,  what  thou  feeft  amifie,  and  in  fo  doing, 
 {halt  doe  a  kindneffe  both  to  the  Authour  and 
 to  me,  and  for  thy  example,  I  {hall  only  fet 
 downe  two  or  three  taulcs  that  come  to  mine 
 
 eve, 
 
 E  RRATJ, 
 
 ]Npage  3  r .  line  5.  for  manifejl  reade  manifold^  inpjg. 
 5 1 .  /.  1 8.  for  exalt  r.  exult,  pag.  1 7 1 .  /.  1 3.  for  t\mr 
 r.  other.  238./.  24.  jor  them  r.  her.  And  the  like,  ■ 
 
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