CHAP. I. Vers. 1. The Song of Songs, which is Solomon's.

THIS Verse containeth the Title of this Book, wherein you have, First, the Nature of it, a Song; Secondly, the Excellency of it, The Song of Songs; and thirdly, the Penman of it, which is Solomon's.

The Song, &c.] This Book is a Spiritual Song touching Christ and his Church, of which Subject David sang, Psa. 45. and so did the Prophet Isaiah, ch. 5. v. 1, 7. Now will I sing to my Wel-beloved a Song of my beloved. I am my Beloved's and my Beloved is mine, Cant. 6.3. This is called [ [...]] a Song of Betrothings, and [ [...]] a Song of Loves, because this Spiritual Ode doth celebrate the mutual nuptial loves of Christ and his Spouse, in a mysterious Marriage-song. A spiritual Song is for the most part an Argument of a spi­ritual joy, and holy rejoycing in the Lord, Psal. 28.7. with praise and thanksgiving to God, Psal. 96.1, 2, 4 sung with grace in the heart, Col. 3.16. by the assistance of the holy Spirit of God, 1 Cor. 14.15.

[Page 2]1 Meditation. Spiritual Songs do become spiritual souls espoused to Jesus Christ, Psal. 33.1, 3. & 149.1, 2. Moses, Exod. 15.2. Deborah, Judg. 5.12. David, 2 Sam. 22.12. and all Israel did celebrate their Dayes of Solemne Thanksgiving for their Deliverances and Mercies, received with Singing spiritual Songs, Numb. 21.17. Christ and his Disciples sung an Hymn after the Lords-Supper, Mat. 26.30. Paul and Silas sang Praises to God, Act. 16.25. The Chur­ches of Ephesus and Colosse were commanded by the Apostle to sing Psalms, Hymns, and spiritual Songs, Eph. 5.19. & Col. 3.16.

The Song of Songs] This Ingemination of the word Song doth speak forth the excellency of the Matter, which was an usual manner among the Hebrews, in expressing such things as they esteemed very honorable, or accounted very dishonorable; as, a servant of servants, that is, the lowest and basest of Servants, Gen. 9.25. the God of Gods, that is, the most high God; and the Lord of Lords, that is, the most mighty Lord; and the King of Kings, that is to say, the most glorious King: so, the Song of Songs, that is, the most excel­lent Song.

The Excellency of this Song, will appear in that, 1. It contains the great Mysterie of Christ and his Church. 2. The Style thereof (though it express things very darkly, in Me­taphors and Allegories, yet when opened and understood) is most proper and elegant; for the shadows do set off, and in­crease the splendor of the whole Peece: And, 3. The Mat­ter of it is an Ecclesiastical History, Prophetically relating the state of the Church and people of God in the present and succeeding Ages; in which respects this Scripture doth admit of much variety of Interpretation, in regard of the Literal, Mystical, and Spiritual sense thereof, which none can understand, but those that are taught of God, Mat. 4.34.

2 Meditation. As there is a way, (a new and living way) in which none but the Redeemed shall walk, Isai. 35.8.9. so there is a Song (a new and spiritual Song) which none but the Redeemed can learn, Rev. 14.3, 4, 5.

Which is Solomon's] The Penman of this Song was So­lomon the Son of David, who was a Type of Christ: 1. In his Name of Peace, Solomon (said God) shall be his Name, and I will give peace and quietness unto Israel in his dayes, 1 Chr. 22.9. & 1 King. 4.24. And Christ is called the Prince of Peace, Isa. 9.6. 2. In his Wisdome, 1 Ki. 3.12. & 1 King. 10.24. Onely Christ hath the preheminence in wisdome above Solomon, Mat. 12.43. And, 3. In his Kingly office: And the people said, God save King Solomon, 1 King. 1.39. Christ also was proclaimed King, Mat. 21.5-12. and is called the King of Kings, Rev. 19.16. Solomon is called the Preacher, Eccl. 1.1. & 12.9, 10. but Christ is the great Prophet, Act. 3.22, 23. whose words are spirit and life, Joh. 6.63. God called Solomon his Son, 2 Sam. 7.14, 15. but Christ his onely begotten Son, Joh. 1.14. & 3.16. God loved Solomon, 2 Sam. 12.24, 25. but Christ is his beloved Son, in whom he is well pleased, Mat. 3.17. & 2 Pet. 1.17. and in whom all his Sons and Daughters are accepted, Eph. 1.6. All these particulars prove that Solomon was not only a great Man, a wise Man; but a good Man, a godly Man; a Saint, a Childe of God, in everlasting Covenant with God, 2 Sam. 7.14, 15. compared with Psal. 89.33, 34.

Solomon being now taken up in the spirit with heavenly contemplations of the holy communion between Christ and his Spouse wherin his soul had real and experimental enjoy­ment of his Beloved, (for Solomon loved the Lord, 1 Ki. 3.3.) in the Title of this Book, he laid aside all his own titles of worldly Dignity, earthly Majesty, and Honor, and called it Solomon's Song, not King Solomon, not Solomon the Preacher, not Solomon the wise, the great King; but plain Solomon.

3 Meditation. Although Titles of earthly Dignity and worldly Honor are lawful, Act. 26.25, 27. & 1 Pet. 3.5 6. yet a gracious Soul living in the enjoyment of the loves of Christ, can lay them aside with respect to himself. How often did David lay aside the Title of his Kingly Office and Honor in the Book of the Psalms? Psal. 3. to the 10 Ps. The title of those and many others is, A Psalm of David, not King Da­vid; and the Apostle, who sometime magnified his Office, [Page 4] Rom. 11.13. and other Dignities, 2 Cor. 11.22, 23. Yet when he came to Visions and Revelations of the Lord, then he laid all those Dignities aside, and said, I knew a man in Christ caught up to the third heavens, 2 Cor. 12.1, 2.

Vers. 2, 3, 4. Let him kiss me, &c.

IN these three Verses, you have, I. The Churches confes­sion of Christs favour towards her, vers. 4. The King hath brought me into his Chambers, amplified by the effects of that favour; to wit, 1. Spiritual joy; We will be glad and rejoyce in thee. 2. The recording of Christs love; We will re­member thy love more than wine. II. The Churches Profession of her spiritual affection unto Christ, The upright love thee; amplified by a reason thereof, vers. 3. Because of the savour of thy good oyntments, thy name is as oyntment poured forth; therefore do the Virgins love thee. III. The Churches Prayer, wherein, 1. She affectionately desireth the manifestation of his favour and pledge of his love in the Ministery of the Gospel, vers. 2. Let him kiss me with the kisses of his mouth, and gives a reason of her desire; For thy love is better than wine. 2. She begs the attractive power of the Spirit of Christ upon her heart, vers. 4. Draw me; and promiseth her Evangelical Obedience unto Christ in all his wayes; We will run after thee.

In the letter or Historical part of these three Verses, Solo­mon declared the state of the Church during the time of his Reign and Dominion over all Israel, which was a time of Peace to the Church of the Jewes, 1 King. 4.25. The Pro­phetical mystery of this part of the Song may fitly be accom­modated unto the peaceable state of the Churches of Christ under the Gospel in the dayes of the Apostles; Then had the Churches rest, and walking in the fear of the Lord, [that is to say, Worshipping God in his Ordinances, for they continued in the Apostles doctrine and fellowship and in breaking of bread, and in prayers, Act. 2.42, 46.] and in the comfort of [Page 5] the holy Spirit, Act. 9.31. The spiritual sense of this Scri­pture is applicable unto the condition of every Saint, with respect unto the first love of his Espousals, Jer. 2.2, 3. In the day of the gladness of his heart, Cant. 2.11. When the King brought him into his Chambers Cant. 1.4.

Thus Solomon brings in the Spouse of Christ personating the Church of the Jewes under the Law, in the Letter, the Churches of Beleevers under the Gospel, in the Mysterie; and every particular Saint in the Spirit, Singing,

Let him kiss me, with the kisses of his mouth, &c.] Let him. She doth not name him, but it appeareth (vers. 4.) that she intended King Jesus her Beloved: as Mary did Iohn 20.15. Sir, If thou hast born him hence, &c. She meant her Lord Jesus Christ. Neither doth she Name her self, but it was the Church of Christ, his Spouse, his Dove, Cant. 2.14. who is here personated.

1 Meditation. Christ and his Spouse know each other bet­ter than by Name [that is, by outward appearance] I know my sheep, and am known of mine, Joh. 10.14. They know each others Voyce, Isa. 30.19. & Joh. 10.4. They know each others Face, Cant. 2.14. & 2 Cor. 4.6. They know each others Hearts, Jer. 20.12. & Cant. 8.6.

Let him kiss me] It was the custome of friends to salute with a kiss, as a pledge of Compassion, Luk. 15.20. Also of Blessing, 2 Sam. 19.39. and of Love, Gen. 29.11, 13. Greet one another with a kiss of love, 1 Pet. 5.14. Let him kiss me; that is, Let Christ, my Beloved, manifest his Com­passion, Blessing, and Love unto me, his Spouse. It is usual in Scripture by a Kiss, to understand the things signified thereby. Every one shall kiss the lips of him that giveth a right answer, Pro. 24.26. that is to say, shall favour and honour him. Righteousness and peace have kissed each other; that is to say, are joyned together.

2 Meditation. Gracious Soules do greatly desire some Pledge or Manifestation of Christs love, favour, grace, and blessing. The Spouse was love-sick for Christ, and longed for some love-token from him: She could not live without the loves of Christ, nor be satisfied without some Pledge of [Page 6] his Love, some Manifestation of his favour, and some com­munication of his grace, Cant. 2.4, 5, 6.

With the kisses of his mouth] Kisses, one Pledge of Christs love, one Manifestation of his Grace, one Injoyment of himself could not satisfie the Spouse, She doth affectionately desire and pray for Kisses, that is to say, abundance of Grace and peace, joy and comfort, blessings and favours from Christ, which God blesseth his poor Saints withall in Christ Jesus, Ephes. 1, 1.2, 3, 4. Of his mouth, that is, the words of Christs mouth. And all wondred at the gracious words, which proceeded out of his mouth, Luk. 4, 12. to wit, the Doctrine of the Gospel preached by the Apostles, Act. 15.7. The Promises of grace which Christ speaketh into the hearts of his Saints with spirit and life, Joh. 6.63. The Fruit of the Lip, which God creates to speak peace peace, to him that is near, and to him that is far off, Isa. 57.19. that is, both to Jew and Gentile through beleeving, Rom. 15.13. in Christ, his mouth is most sweet, Cant. 5.16.

3 Meditation. The gracious words of Christ spoken in the Ministery of the Gospel to the ear, and applyed by the Spirit of God to the heart of his Spouse and people, do com­municate abundant grace, peace, and spiritual blessings unto their Souls, Ephes. 1.1, 2, 3. He that hath an ear, let him hear what the Spirit saith unto the Churches, Revel. 2.17.

For thy Love is better then Wine] Love or loves, to wit, Nuptial loves, Conjugal loves, Divine and spiritual loves of Christ, whereof his Kisses were a Pledge; She speaks in the plural number to note, 1. The Abundance and increase of Christs love. 2. The constancy and continuance of Christs love. And 3. The endless and everlastingnesse of Christs love unto his Spouse, his Churches, and his Saints.

4 Meditat. The love of Christ [to wit, his heart-affection] unto his Spouse, is abundant, constant, and everlasting 1. Christs love is abundant. The love of God is shed abroad [...] our hearts by the holy Spirit, Rom. 5.5. 2. Christs love [...] constant, Having loved his own he loved them unto the en [...] Joh. 13.1. And 3. Christs Love is everlasting, Jer. 31.3. [Page 7] have loved thee with an everlasting love. Christ cannot, will not cease to love his Saints; he may hide his face, but he will not, cannot withhold his bowels, Isa. 57.17, 18. com­pared with Jer. 31.18, 19, 20. & Isa. 49.14, 15, 16.

Is better then wine [or, good before wine] that is to say, more pleasant, sweet, comfortable or refreshing then wine: Wine maketh glad the heart of man, Psal. 104.15. It maketh the heart merry, Eccl. 10.19. It causeth a man of an heavy heart to forget his poverty, and remember his misery no more, Prov. 31.6. Wine being an excellent creature is [Sinecdochically] put for all Creature-comforts, where­with the Loves of Christ being compared, doth far far excel. [Thy loves are good before wine] Good, that is to say, Posi­tively good, or Absolutely good; to wit, good in its self, and good in its communication. 2. Comparatively good, if compared unto Wine, or any other creature Com­fort, it is better then wine; 3. Superlatively good, if by Wine you understand all the good things of this life, all Creature excellencies whatsoever; the Loves of Christ are preferred by his Spouse before them all: Thy loves are good before wine, as exceeding and excelling all the things of this world in the highest degree.

5 Meditation. The Loves of Christ to his Spouse do ex­ceed and excell all the Creature-comforts, enjoyments, and excellencies of this world whatsoever. Psal. 30.7. How excellent is thy loving-kindness? Beyond all expression. Thy loving-kindness is better then life, Psal. 63.3. better then Ho­nour, Riches, &c. Eye hath not seen, nor ear heard, neither hath it entred into the heart of Man, the things which God hath prepared for them that love him, 1 Cor. 2.9. Who can comprehend what is the breadth, and length, and depth, and height; and know the love of Christ, which passeth knowledge? Ephes. 3.18, 19. The exceeding unsearchable Riches of his grace is shewed in his loving-kindness towards his Spouse and people, Ephes. 2.7. & 3.8. Which made the Apostle cry out, Rom. 11.33. O the depth of the riches both of the wisdome and knowledge of God!

Vers. 3. Because of the Savour of thy good Oyntments, thy Name is as Oyntment poured forth, therefore do the Virgins love thee.

THis Verse containeth the Reason why the Spouse so af­fectionately desired the grace, favour, and Blessings of Christ; Because of the Savour of thy good Oyntments: And why the Upright-Virgin-Souls so loved Christ; Thy Name is as Oyntment poured forth, therefore do the Virgins love thee.

1 Meditation. The Spouse (Churches and Saints) have, and can give, a Sanctified Reason for their spiritual affe­ction unto Christ, and for their affectionate desires of spi­ritual communion with Christ, 1 Joh. 4.19. Psal. 116.1. Cant. 5.8, 9, 10.

The words are an elegant Periphrasis or Circumlocution declaring his Name, whose Communications of Grace, and Pledges of Love, the Spouse so affectionately desired.

Thy Name is as Oyntment poured forth] The Name of Christ is here described by an apt similitude to wit, Oynt­ment; set forth, 1. By the Fragrancy of it, The savour of thy Oyntment. 2. By the Soveraignty thereof, Good Oynt­ment. 3. By the Variety, Oyntments. And, 4. By the Abundance thereof Poured forth, which sheweth the free­ness of the Dispensation.

2 Meditation. There is abundance of Excellency, Sweet­ness, and Soveraignty in the Name of Christ, O Lord our God! How excellent is thy Name in all the earth? Psal. 8.1, His Name alone is excellent, Psal. 148.13. My meditation of him shall be sweet, Psal. 134.34. And his fruit was sweet to my taste, Cant. 2.3. His mouth is most sweet, Cant. 5.13, 16. The Name of the Lord is a strong Tower, Prov. 18.10. They that know thy Name will trust in thee, Psal. 9.10.

Thy Name, &c.] By the Name of Christ in Scripture is meant, 1. Himself, who in respect of his Divine Nature is [Page 9] God, Rom. 9.5. of his humane Nature i [...] [...], 1 Tim. 2.5. And of the union of both Natures in [...] Word (who is the second Subsistence in the divine Essence, 1 Joh. 5.7.) He is called Emanuel, that is, God with us, Matth. 1.23. 2. His Offices, who in respect of his Prophetical Office is called the Christ of God, Luk. 9.20. of his Priestly Office, is called Jesus, Mat. 1.21. and of his Kingly Office, is cal­led the Lord of Lords, Rev. 19.16. 3. His Attributes; in which respect Christ is called Light, Joh. 1.9. Life, Joh. 14.6. Manna, Rev. 2.17. Bread, Joh. 6.48. and, Water of life, Rev. 22.17. 4. His Relative Name, or of relations; in which respect Christ is called a Father. Isa. 9.6. an Hus­band, 2 Cor. 11.2. a Brother, Cant. 8.1. a Friend, Cant. 1.16. an Head, Col. 1.18. Our Righteousness, Jer. 23.6. Our Sanctification, 1 Cor. 1.3. and Our Salvation, Luk. 2.30. 5. The Ordinances of God are understood by his Name, 1 King. 9.3. especially the Preaching of the Gospel, Act. 9.15.

In all which respects the Name of Christ is like Oyntment, which hath an excellent Soveraign virtue, and a sweet com­fortable, delightfull favour.

As Oyntment] A good Name is compared to precious Oyntment. Eccl. 7.1. There are two sorts of Oyntment mentioned in Scripture: First, compounded by the Apothe­cary, and used, 1. To anoynt the Body, Mar. 14.3, 8. 2. To pour into Wounds, Luk. 10.34. And, 3. To make the face to shine, Psal. 104.15. Let thy head lack no oyntment, Eccl. 9.8. Secondly, commanded by the Lord, 2. Under the Law, Exod. 30.22, 23, 24, 25. wherewith, 1. The Ta­bernacle, vers. 26. 2. The Vessels, vers. 27, 28, 29. And 3. Aaron and his Sons, vers. 30. were anointed. 2. Under the Gospel, wherewith the Elders of the Church are to anoynt them that are sick or infirm in the Name of the Lord, Jam. 5.14.

The Name of Christ is like Oyntment to the Saints Souls in all these particulars, if spiritually applyed by faith.

Oyntments] Good Oyntments, to wit, the Spirit of grace, and the graces of the Spirit, 1 Joh. 2.20, 27. wherewith, [Page 10]1. Christ th [...] King, Priest, and Prophet of his Church was anoynted [...] his fellows, Psal. 45.2, 8. Heb. 1.9. Isa. 11.2. Joh. 1.14, 16. And, 2. The Saints being Members of his Mystical body (the Church) whereof Christ is the Head, are anointed in their measure, 2 Cor. 1.21. Joh. 1.16. 1 Joh. 2.20, 27. Eph. 4.7.

3 Meditation. The Application of Christs Name by faith, in the communication of his Spirit and Grace unto his Spouse and Saints, will heal their wounded spirits, Isa. 61.1, 2, 3. recover their sick souls, Cant. 2.4, 5, 6. make them shine in their conversations, Isa. 60.1, 2, 3. and consecrate them as vessels of honor, and a royal Priesthood unto the Lord, 2 Tim. 2.21. & 1 Pet. 2.5, 9.

Poured forth] To wit, from one vessel into another, (to be used and applyed to the purposes aforesaid:) And this is done first when the Saints in Preaching, Prophecying, and Christian conference, communicate their spiritual gifts and experiences one to another, Zach. 4.2, 3, 10, 11, 12, 13, 14. Secondly, and more effectually, when Christ either medi­ately or immediately effuseth his Spirit and grace out of himself into the hearts of his Saints, Psal. 233.2, 3. Zach. 12.10. Rom. 5.5. which is shed on them abundantly, through Jesus Christ our Saviour, Tit. 3.4, 5, 6, 7.

This Effusion or pouring forth of the good Oyntment, causeth a sweet savour, which is fragrant in smel, like the smel of Spikenard, Cant. 1.12. which made the smell of the Spouses oyntments much better then all spices, Cant. 4.10. who was typed out by Isaac (the Son of the Free­woman, Gal. 4.22, 23, 24, 28.) of whom his Father said (when he smelled the smel of his raiment, which was in­deed the goodly raiment of his Elder Brother put upon him.) See! the smell of of my Son is as the smell of a field, which the Lord hath blessed, Gen. 27.15, 27, 28. The smel of the Spouse her garments is like the smel of Lebanon, Cant. 4.11. when cloathed upon with the Garments of Christ that smel of Myrrhe, and Aloes, and Cassia, Psal. 45.2, 7. For God his God hath anoynted him, Psal. 45.5. And, Christ her Lord hath anoynted her, 1 Joh. 2.20.27.

By Spiritual Savour, you may understand [by a Synecdo­che] all the objects of spiritual senses, as Tasting, &c. And his fruit was sweet to my taste, Cant. 2.3. Which are exerci­sed, Heb. 5.14. whilest the Name of Christ is as Oyntment poured forth in the Ministery and Administrations of the Gospel, wherein is made manifest the sweet Savour of his Knowledge, 2 Cor. 2.14, 15.

4 Meditation. The Saints do exercise Spiritual Senses whilst Christ poureth forth the Savour of his Spiritual gra­ces in the Ministery of the Word, and Administrations of the Gospel, 1 Joh. 1.1, 2, 3, 4. & 1 Pet. 1.2, 3. Cant. 2.3.

These Oyntments are called good Oyntments, from the Virtue, Efficacy, and Benefits which the poor Saints receive thereby; 1. The Spirit is good, Psal. 143.10. 2. The Favour of God is good, Psal. 4.6. 3. The Promises of Christ are good, Isa. 52.7. & Rom. 10.15. And all Spiri­tual Blessings in Christ are good in themselves, and in their Communitations. The Saints receive much spiritual good by the pouring forth of the Spirit and Grace of Christ, Mic. 2.7. Isa. 32.15.

Therefore do the Virgins love thee] Virgins, to wit, the Spouse her Companions, Psal. 45.14. Believers espoused to Jesus Christ, 2 Cor. 11.2. who are not defiled with the false and superstitious worships of Babilon, Rev. 14.4. Wise Christians, who having Oyl in their vessels, with their lamps, [that is to say, Christs holy Spirit and sanctifying graces in their hearts] go out of themselves, out of Babilon, to meet the Bridegroom, Mat. 25.1, 4, 10. for they love him, Cant. 1.4. The upright love thee. Thy love is better then wine, therefore do the Virgin, love thee. The Saints love to Christ is the effect of Christs love to them, 1 Joh. 4.19. Love thee; that is to say, They have spiritual desires, heart-thirstings, and soul-longings after Christ, Psal. 73.25. O that I had Christ! Ah, that Christ would manifest himself unto me! O that God would reveal Christ in me! Give me grace, &c. I am sick of love, Cant. 2.5. and cannot live without renewed loves of Christ, the presence of my Belo­ved, &c.

[Page 12]5 Meditation. Christ alone is the most desirable object of a Beleevers love. Psal. 73.25. Whom have I in heaven but thee? And there is none upon earth that I desire besides thee: Which love-sick desire to enjoy her Beloved, engaged her heart to run after him; which that she might do the better, and with more freedome and spiritual liberty, she puts up another Petition, wherein the Spouse begs the attractive power of the Spirit of Christ upon her heart to draw her.

Vers. 4. Draw me, and we will run after thee, &c.

GOD draweth Souls, either by outward means and mer­cies, onely, which is sufficient to leave them without excuse, Rom. 1.19, 20. But not effectual to Salvation. So did God draw all Israel after the flesh, Hos. 11.4, 8, 12. Or else together with outward means by his holy Spirit, Jer. 31.3. Which is Effectual, First, in their Calling and Con­version unto Christ, Joh. 6.45. Secondly, unto their pro­gress and growth up in Christ. And so Christ draweth all his Israel after the Spirit, Joh. 12.32. This drawing in the Text relateth principally to the latter sense; Draw me, to wit, effectually and powerfully; and that not onely unto Christ in Conversion, but after Christ in Conversation, 1 Joh. 2.6. Draw me not onely from the World, from Satan, from Sin, and from Self; but allure me, and incline my will and affections, my resolutions, desires and loves after thee my beloved Lord Jesus Christ.

1 Meditation. Outward means and mercies may engage persons to follow Christ for Loaves: The Spirit and power of Grace must cause them to follow Christ for Love, Joh. 6.26. 2 Cor. 9.14. Psal. 110.3.

Souls need drawing by the Spirit of God in the means of Grace; and that not only in their first conversion, but after­wards in their Christian conversation. They need such powerful drawing in their first Conversion, because they [Page 13] have, 1. No Active power of themselves to come to Christ, Joh. 6.44. 2. No Subjective power of themselves to sub­mit unto Christ, Rom. 8.7. But on the contrary, they have 1. a resisting power in their will to refuse the offers of Grace, Joh. 5.49. And, 2. a contradicting power, op­posing the offers of Grace in the preaching of the Gospel, Act. 13.45. They have need of such powerful Drawing after Conversion, because, 1. Of strong corruptions opposing and hindring them from following Christ, Gal. 5.17. 2. Of the weakness of grace, whereby they faint and wax feeble in the way of holiness, Heb. 12.12, 13.

2 Meditation. Gracious Souls are not satisfied with grace received, but desire and pray for more.

They know, 1. There is more in Christ to be received, Joh. 1.16. 2. The grace of yesterday is not sufficient for the duty and work of this day, 2 Tim. 2.1. 3. Their ves­sels are not full, they have not attained, they are not perfect, Phil. 3.12, 13, 14, 15. 4. Grace in truth engageth the heart after growth in grace, 2 Pet. 3.18. 5. The begin­ning of grace causeth the soul unto go on unto perfection, 2 Cor. 7.1. 6. A smal measure received maketh a Saint restless and unsatisfied until it come unto the measure of its fulness, Eph. 4.7, 13.

We will run after thee] The words are a Metaphor bor­rowed from persons who run in a race, 1 Cor. 9.24. and fitly ayplyed unto Christians, Heb. 12.1. Which signifieth, 1. The Spouse her readiness of affection to follow her Be­loved, Isa. 55.5. As Elisha, who left his yoke of Oxen and ran after Elijah, when he had cast his mantle upon him, 1 Ki. 19.19, 20, 21. 2. The Saints celerity, or speedy motion after Christ, Psal. 119.60. I made haste, and delayed not, to keep thy commandements. 3. The unweariedness of the Lords people to follow Christ in his wayes, Isa. 40.31. They that wait upon the Lord shall renew their strength, they shall run, and not be weary.

In that she saith [after thee] it implyeth, 1. That she had not attained, neither was already perfect, she counted not her self to have apprehended, Phil. 3.12, 13, 14. But, [Page 14] 2. That the reaching forth unto those things which are be­fore, pressed and followed hard after Christ. Psal. 63.8. My soul followeth hard after thee.

3 Meditation. Christs powerful Drawing maketh the Saints willing to follow him in all his wayes. Psal. 110.3. In the day of thy power thy people shall be willing. The Will being thus efficaciously and sweetly drawn by Christ, doth will that which is good freely and really. Rom. 7.18. To will is present with me. For I delight in the Law of God after the inward man, Rom. 7.22. Ask the Sun why it shineth, the answer is, because its his Nature; the Sun cannot but shine, the Fire cannot but heat: so, if you ask a gracious soul, Why do you pray so often? mourn for sin so much? hear Sermons so constantly? wait on God so diligently in all his holy ordinances? Why do you so love Christ, and so prize Christ? and so press after the mark of the high calling in Christ? Why do you follow so hard after Christ? A good and honest heart would give this answer, It is my New Nature, I am partaker of the Divine Nature, 2 Pet. 1.4. and I cannot but love Christ, and prize him. The love of Christ constrains me, 2 Cor. 5.14. I cannot but pray, mourn, hear, and wait on him in all his ways. My Beloved draweth me with the cords of conjugal and covenant-love, Hos. 11.14. and I am made willing with desire and delight to follow and run after him.

4 Meditation. Though the Saints cannot keep pace with Christ in walking exactly after his example, yet they are Willing, and Resolve to run after him, and to follow his steps, Psal. 63.8. Phil. 3.12, 13, 14. He that saith he abideth in Jesus, ought himself also so to walk even as he wal­ked, 1 Joh. 2.6. For hereunto are we called, Christ having left us an example, that we should follow his steps, 1 Pet. 2.21. Which though the Saints cannot do exactly in all things, yet they are willing, and resolve so to do by his strength, and in their measure, Psal. 119.32, 60. & Phil. 3.13, 14. They set the Lord alwayes before them, Psal. 16.8. And they en­cline their hearts to perform his statutes alway, even unto the end, Psal. 119.111, 112. Yea, and it is their sorrow [Page 15] and burthen, when they fall short, or do not walk up to the rule of a new Creature, and they cry after him, follow hard after him, and run after him; stil keeping Christ in their eye, Psal. 25.15. & 123.1, 2. & 121.1, 2. Mine eyes (saith David) are ever towards the Lord.

The King hath brought me into his chambers] The King, viz. Solomon, who brought the Congregation of Israel into the Temple, which he builded at Jerusalem for the worship of God, 1 King. 8.1, 10, 62, 66. But in the Mysterie of this Scripture is meant King Jesus, who is the blessed and onely Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15, 16.

5 Medit. Soul-government solely belongeth unto Jesus Christ. The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, Isa. 33.22. The King of Zion, Psal. 2.6. and the King of Saints, Rev. 15.3. The government shall be upon his shoulder, Isa. 9.6. Hence may be truly inferred, that

1. Saints must not be the servants of Men in the things of Christ, 1 Cor. 7.23. For none can serve two Masters, Matt. 6.24. If they seek to please Men, they are not the ser­vants of Christ, Gal. 1.10. They ought to obey God, rather then Men, Act. 5.29. and not worship God after the Commandements, Traditions, and Doctrines of Men, Col. 2.8, 20, 22.

2. Sin and Grace cannot reign together in one and the same heart, Rom. 5.21. Sin shall not have dominion over you, because you are under Grace, Rom. 6.14. The Saints may not serve their Lusts, but their Lord Jesus. Put ye on the Lord Jesus Christ; and make not provision for the flesh, to fulfil the lusts thereof, Rom. 13.14.

3. Christ and Antichrist (the Man of Sin) are opposite in their government about Spiritual matters, 2 Thes. 2.3, 4. Christ giveth liberty of conscience unto his saints, Gal. 5.1, 2. Therefore his yoke is easie, Matt. 11.28, 29, 30. And they sit down under his shadow [or government] with great de­light, Cant. 2.3. But Antichrist opposeth Christ, and ex­alteth himself above all that is called God, or that is wor­shipped, [Page 16] shewing himself that he is God, by imposing Laws, Commandements, and Traditions of men upon the Saints and Churches of God, contrary unto Christ, (Compare 2 Thess. 2.3, 4. with Col. 2.8, 20, 22, 23.) using a Coer­cive power to force their obedience unto, and observance of such Antichristian Inventions, and Superstitious Traditions of men, Joh. 9.22, 34. & 3 Epist. Joh. 9, 10, 11.

His chambers] Christ hath his Guest-chamber, Mar. 14.14. his Bride-chamber, Mat. 9.15. and his Bed-chamber, Cant. 3.7. to wit, his Sanctuary, Exod. 15.17, 18. his Temple, 1 King. 8.1, 10, 62, 66. and his Church, Act. 2.47. into which Christ brought his people, in their Assemblies, Act. 1.13, 14. to partake of his holy ordinances, Act. 20.7, 8, 11. wherein the Saints had communion, 1 Cor. 10.15, 16, 17. not onely one with another, but also fellowship with the Father, and with his Son Jesus Christ in the Spirit, 1 Joh. 1.3, 4. to their comfort.

6 Meditation. Christ bringeth Beleevers into his Chur­ches, and giveth them Spiritual Communion with himself in his holy ordinances, Joh. 10.9. Isa. 25.6. The King brought me into his chambers. Christ bringeth Beleevers into his Churches; first, by opening their hearts to desire it, Psal. 27.4. And secondly, by opening the hearts of his people in the Church to receive them, Act. 9.26, 27, 28. And then Christ doth open his owne heart unto them, and doth admit them into a more inward and sweet Commu­nion with himself in his holy Administrations, Rev. 3.20. Cant. 5.1. All my springs are in thee Psal. 87.7.

We will be glad and rejoyce in thee] We, that is, the whole Church, which is but one (Cant. 6.9.) Mystical body, whereof Christ is the Head, Col. 1.18. And in that respect used in the Singular Number, Draw me, Hath brought me; But consists of many members, 1 Cor. 12.12, 27. united by the Spirit of faith unto Christ the Head, Ephes. 4.13. and by the Spirit of love unto the Church, the Body, Col. 2.2, 3. and in that respect used in the plural number, We will run after thee, We will be glad and rejoyce in thee.

[Page 17]7 Meditation. The Spouse of Christ is but one mystical Body, consisting of many spiritual members, compacted and fitly joyned together. 1. One Body, which is the Church of the first-born, written in Heaven. Heb. 12.22, 23. 2. Ma­ny members, which are [conjunctim] all the Churches of the Saints, 1 Cor. 14.33. and every individual Beleever, 1 Cor. 12, 1 [...]7. 3. Compacted and fitly joyned together. Their hearts being knit together in love, Col. 2.2. and in faith, Ephes. 4.13. faith in Christ, and love to all the Saints, Col. 1.4. We will be glad, &c.

Gladness and joy in the Lord is a spiritual Affection in a gracious heart, Gal. 5.22. Seeking the Lord in his way, Psal. 105.3, 4. Springing from faith in the love of Christ to his soul, 1 Pet. 1.8. whereby he is enlarged to delight in the Lord above all things, Psal. 37.4. and against all discourage­ments, Hab. 3.17, 18. to rejoyce in the God of his sal­vation.

8 Meditation. Christ in his Churches, Ordinances, and holy Administrations, is the object of the Saints Joy, Psal. 73.25. Whom have I in Heaven but thee, and there is none upon Earth that I desire besides thee. None but Christ, none but Christ in Promises, in Duties, in Ordinances, in Chur­ches, faith a gracious Soul, can satisfie me. It is not com­munion with Saints, enjoyment of Ordinances, and the Priviledges of Church-fellowship that doth quiet and com­fort the hearts of the Saints, but Christ himself by the communication of his holy Spirit, and sanctifying grace therein, unto their poor hunger-thirsting Souls.

Thus Beleevers live above Ordinances upon Christ in the use of Ordinances, neither resting in them, nor sleighting of them. They esteem a Name in Gods House (which is the Church of God, 1 Tim. 3.15.) better then Sons and Daughters, Isa. 56.5. because they enjoy Christs presence there, Mat. 18.20. and the satisfying goodness of the House of God, Psal. 65.5. & 36.7, 8, 9.

We will remember thy love more then wine] Of the Loves of Christ you read in Vers. 2. and in what respects Christs Love is better then Wine, unto which I refer you.

To remember Christ loves is to celebrate the memorial thereof, Psal. 20.7. as the Spouse did in this Scripture, where she records the loves of Christ, and often maketh mention thereof; and good reason, for Christ records the remembrance of her love to him, Jer. 2.2, 3. I remember thee, the kindness of thy youth, the love of thine Espousals, &c. This engaged her affections, and endeared her heart, and that in sincerity of Spirit to love Christ which she thus ex­presseth.

The upright love thee] Upright in Heart, Psal. 94.15. in Speech, Isa. 33.15. and in Way, Psal. 119.1. Love here is a Conjugal Spiritual love, which doth affect both union and communion with Christ her Beloved, whose excel­lency consists in its entireness, fervency, and fruitfulness, Rom. 7.4.

9 Meditation. The Remembrance of Christs love to his Saints, engages and endears their hearts who are upright to love him, because he first loved them, 1 Joh. 4.19. dyed for them, Rom. 15.13. and washed away their sins in his owne blood, Rev. 1.5, 6.

Vers. 5, 6. I am black, but comely (O ye Daughters of Jerusalem) as the Tents of Kedar, as the Curtains of Solomon, &c.

THese two Verses are an [ [...]] aversion, wherein the Spouse turneth her speech from her Beloved unto the Daughters of Jerusalem, to prevent their scandal or offence at the Churches affliction, and her members defection. And this she doth, 1. By a confession of her Deformity, I am black; which she aggravateth by a comparison, as the Tents of Kedar. 2. By a Refutation of Contempt, but comely, O ye daughters of Jerusalem! which she illustrateth by a similitude, as the hangings of Solomon. 3. By an Admonition, vers. 6. Look not upon me, because I am black; amplified by a threefold rea­son [Page 19] of her blackness: 1. From the Efficient Cause thereof, Because the Sun hath looked upon me. 2. From the Subordi­nate Cause, My mothers children were angry with me, they made me the keeper of the Vineyards. 3. From the meritorious Cause, But mine own vineyard have I not kept.

I am black] The Spouse of Christ in the Letter and Hi­story of this Scripture was black; 1. By Solomon's fall into the sins of Adultery and Idolatry, 1 King. 11.1-8. 2. By Rehoboam's folly in refusing good counsel, and forsa­king the Law of the Lord, 1 King. 12.8. & 2 Chron. 12.1. 3. By the Defection of ten Tribes, who revolted from the House of David, and apostatized from the God of Israel, 1 King. 12.16, 19.

In the Prophetical mysterie of this Scripture you have described the blackness of the Churches of Christ under the Gospel; by reason, first, of their Persecutions, Act. 8. 1, 3. & 2 Thess. 1.4. Secondly, of their false Teachers, Act. 20.29, 30. & 2 Pet. 2.1, 2, 3. And thirdly, of the Errors, Schismes, and divisions amongst them, 1 Cor. 11.18, 19. & 1 Cor. 15.12. Which Blackness overspread the face of the Churches in Asia, Rev. 2 & 3 Chapt.

In the Spiritual and Allegorical sense of this Scripture, by Blackness, is meant, first the Temptations of the Saints. Job 30.30. My skin is black upon me. Secondly, the Af­flictions of Beleevers, Lam. 4.7, 8. Their visage is blacker then a coal: 3. The corruptions of the Lords people, which makes them empty and voyd, faint and feeble; and much pain is in all loyns, Nahum 2.10. And the faces of them all gather blackness.

1 Meditation. Sin with the Effects thereof, to wit, Contentions and Divisions in the Churches, Persecutions and afflictions upon the members thereof, and the Deser­tions and sorrowful mournings of the true Servants of God; for those miseries do overcloud the face of the Spouse of Christ, and very much darken the Saints of God. Lam. 2.1. How hath the Lord covered the Daughter of Zion with a cloud in his anger, and cast down from Heaven unto the Earth the beauty of Israel?

But comely] A Metaphor taken from a Woman. Jer. 6.2. I have likened the Daught [...] of Zion to a comely and delicate Woman: Whose comeliness consisteth, 1. In the fairness of Complexion. Thy countenance is comely, Cant. 2.14. 2. In a just proportion of parts, Cant. 7.1, 2, 3, 4, 5, 6. where Christ commending his Spouse from head to foot, sings forth her beauty, saying, How fair, and how pleasant art thou, O Love, for delights! The Spouses beauty is Spiri­tual, called the beauty of holiness, Psal. 110.3. which is the ornament of the hidden man of the heart. Psal. 45.13. The Kings daughter is all glorious within: And this comeliness Christ put upon her, when he entred into Covenant with her, Ezek. 16.8, 14. Let the beauty of the Lord our God be upon us, Psal. 90.17. Thus she is changed into his image, 2 Cor. 3.18. And bears the Image of the heavenly, 1 Cor. 15.49. which Christ looking upon, saith, Thou art all fair, my Love, there is no spot in thee, Cant. 4.7, 9. Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck. Thus Christ is overcome with his Spouses beauty, Cant. 6.4, 5, 9, 10.

2 Meditation. The Image of Christ, consisting in righ­teousness and true holiness, is the Spouses Spiritual beauty, and maketh the Saints comely in the eyes of Christ, Psal. 45.13. Eph. 4.24. Col. 3.10. Ezek. 16.14.

O ye daughters of Jerusalem] By Jerusalem we may un­derstand the Church of God on Earth, and that from these resemblances, 1. Jerusalem was the City of the great King, Psal. 48.1, 2, 3. So the Church of God is called the City of the living God, Heb. 12.22, 23. And all the Saints are fellow-Citizens, Eph. 2.19. 2. Jerusalem was the Throne of God, Jer. 3.14, 15, 17. So the Church of God is called Christs Throne, Zech. 6.12, 13. And the Elders clothed with white rayment sit round about his Throne, Revel. 4.2, 4, 6. 3. Jerusalem was a free City, honored with many Privi­ledges and Immunities; there was the Temple, the Ora­cles, the Covenants, the Law, and the Service of God, Rom. 9.4. & Act. 2.5, 42, 47. So the Church of God [Page 21] is priviledged with Apostles, Prophets, Evangelists, Pastors and Teachers, 1 Cor. 12.28. & Ephes. 4.11, 12, 13. Also, with his holy Ordinances, 1 Cor. 11.2. & Act. 16.4. Je­rusalem which is above is free, which is the Mother of us all. Gal. 4.26. The Church of the first-born.

Whose Daughters are, I. All the Churches of the Saints, 1 Cor. 14.33. Cant. 2.7. whereof every particular Church hath the Common, 1. Name, 1 Cor. 1.1. & 1 Thes. 1.1. Revel. 21. 1, 8, 12, 18. Rev. 3.1, 7, 14. 2. Nature, Eph. 2.21, 22. 1 Pet. 2.4, 5. 3. Power, 1 Cor. 5.4, 12. & 14.24, 29. 2 Thes. 3.6, 14, 15. II. All the Saints in every Church of Christ, Cant. 3.10. called Sions Converts, Isa. 1.27. viz. the Daughters of Sion, Cant. 3.11. and, the Sons of Sion, Lam. 4.2. For, of Sion it shall be said, This and that man was born in her. The Lord shall count, when he writeth up the people, that this man was born there, Selah. Psalm 87. v. 5, 6.

The Jews used to call the Whole, the Mother; and the Parts, the Daughters, Ezek. 16.45, 46, 48. The Saints are called the Daughters of Jerusalem; First, because they are (being added to the Church, Act. 2.47.) presented as chaste Virgins to Jesus Christ, 2 Cor. 11.2. Secondly, because they were young Converts newly espoused to Jesus Christ, Cant. 3.10, 11. Thirdly, because they were in a see­king condition (some of them) enquiring into the excel­lencies of Jesus Christ, Cant. 5.8, 9. & 6.1. These are called to consider that the Church is comely, although she be black.

3 Meditation. If young Christians would consider the Churches Beauty and Comeliness, they would not be so much offended at her Infirmity and Blackness. Cant. 6.4, 10. Who is this that looketh forth as the Mor­ning, fair as the Moon, clear as the Sun? Thou art beautiful O my Love, as Tirzah, comely as Jerusalem. Though the Church be like a Woman in the Wilderness, yet she is like a Woman clothed with the Sun, and the Moon under her feet, and upon her head a Crown of twelve stars, Revel. 12.1, 5, 6. I have likened the Daughter of Zion to a comely and de­licate woman, Jer. 6.2.

Though the Church be compared to the Tents of Kedar, the Arabian Shepherds, Ezek. 27.21. for blackness, yet she is resembled to the Curtains or costly Hangings of Solo­mon for her comeliness. Kedar was one of Ishmael's Sons, Gen. 25.13. And as the Father was a mocker, and a per­secuter of Isaac, Gal. 4.28, 29, 30, 31. so his off-spring were such as hated peace, Psal. 120.5, 6. Their Tents were made of Goats hair, which was dark and blackish, very mean in outward appearance; whereby is figured forth the Adversity and calamity of the Church. And yet the Tents of Kedar were exceeding rich within, full of all rich mer­chandise, Pearls and precious Jewels, as Solinus in Polychist. cap. 46. and Plin. Nat. Hist. lib. 6. cap. 28. do re­port.

So the Churches and Saints, though exercised with tri­bulations, afflictions, persecutions, corruptions and deser­tions, which make them to appear outwardly dark and black, yet whilst they enjoy pure Ordinances, Gospel priviledges, spiritual gifts, and sanctifying graces, they are beautifull, fair, and comely.

As the Curtains of Solomon] or Hangings of Solomon. Josephus lib. 8. c. 2. Antiq. doth report, That Solomon's Hall had three several Hangings of Tapistry, every one more costly and rich then other, and behind them a wall of black marble, curiously wrought with Imagery. And the Lear­ned judge them Hangings to be here intended by these Curtains of Solomon. But in as much as the Churches Beauty is hereby described, I rather by the Curtains of Solomon understand an allusion unto the Curtains of the Tabernacle, Num. 4.25, 26. which were very beautiful, Exod. 36.8, 13. within these Curtains was the Ark of God, 2 Sam. 7.13. And they were a Type of the Church of God in its beauty and glory, Isa. 54.1, 2. Even the New Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her Husband, Rev. 21.2. Arrayed in fine linnen, white and clean, which is the righteousn [...]ss of the Saints, Rev. 19, 7.

Vers. 6. Look not upon me because I am black, &c.

IN these words the Spouse or Church of Christ doth ad­monish the Daughters of Jerusalem, not to sleight the ordi­nances of God nor to neglect communion with the Churches of Saints, nor to despise the Church, or any Saint therein or Member thereof, because she is black. Look not upon me, to wit, with disdain. Mich. 4.11. Let her be defiled, and let our eye look upon Zion, nor with reproach. Obadiah 12.13. Thou shouldest not have looked on the day of thy Brother: Thou shouldest not have looked on their affliction in the day of their calamity: Neither with an outward eye, (2 Cor. 10.7. Do ye look on thing after outward appearance?) lest they should be moved by the Churches afflictions, 1 Thes. 3.3.

1 Meditation. The Saints ought not to disdain the Churches of Christ, or neglect the ordinances of God not sleight or reproach the people of God, because of the Churches afflictions, persecutions, and tribulations. Gal. 4.13.14. Ye know that through infirmity of the [...]esh I preached the Gospel unto you, and my temptation which was in my flesh ye despised not, nor rejected. 1 Thes. 1.6. And ye became follower of us and of the Lord having received the Word in much affliction, with [...]oy of the holy Spirit.

Because the Sun hath looked upon me] These words contain the first reason of the Spouse her Blacknesse drawn from the efficient cause thereof, to wit Gods anger against her, ma­nife [...]ed by afflicting her; which dispensation of God to­wards his Church and people is here and in other Scriptures expressed by this Metapho [...] of the Sun. God is called a Sun, Psal. 84.11. as in respect of his shining and looking up­on the face of his Anointed with favour, Psal. 84.9. so, in respect of his burning anger, Heb. 12.29. Thus the Lord look­ed unto the hoast of the Aegyptians through the Pillar of fire. [Page 24] Exod. 14.24. And the Lord was angry with Solomon because his heart was turned from the Lord God of Israel, who had appeared unto him twice, 1 King. 11.9. I am the man that hath seen af­fliction by the rod of his wrath, he hath led me, and brought me into darkness, Lam. 3.1, 2. This made her black, Lam. 1.12, 13. and covered her with a cloud, Lam. 2.1, 2, 3. By the Sun is meant persecution and tribulation also which ariseth from formal hypocritical professors, Matth. 13.6, 21. when God doth persecute them in his anger.

2 Meditation. Gods angry Countenance appearing unto his Church and people in their afflictions, doth grievously trouble their Souls, Lamentation Chap. 2. vers. 1, 2, 3, 4. My mothers children were angry with me, &c.] These words declare a second reason of her blackness, to wit, the perse­cution she met with from the ten Tribes, which are here called her Mothers children, or the Sons of her Mother, who revolted from Judah and Rehoboam, 1 King. 12.16, 19. These Sons or Children of her Mother were the Scribes, Pharisees, and Elders of the Jews, who persecuted the Church at Jerusa­lem, Act. 8.1. Of which number was Saul, who breathed out threatnings and slaughter against the Disciples of the Lord, Act. 9.1, 2. And this was their anger against the Church and the sincere-hearted members thereof. Such also were false Brethren, who unawares creep into the Church, Gal. 2.4, 5. And false Teachers, not sparing the flock, Act. 20.29, 30.

3 Meditation. False Ministers and formal Professors have (in their anger) stirred up persecution against the Churches and sincere servants of Christ, Act. 13.50. & 14.2. & 6.12. & 21.27.

They made me the keeper of their vineyards] This was the effect of their anger. They used a coercive power over her Conscience, and compelled her to observe their Traditions, and Idolatries, Hosea 13.1, 2. Let the men that sacrifice, kiss the Calves. Math. 15.3, 9. Mark. 7.13. By the Vineyards here (opposed to her own vineyard) are meant false Chur­ches, false Assemblies, such as were the Assemblies at Dan and Bethel, where they worshipped before the Calves that [Page 25] Jeroboam had set up, 1 King. 12.26, 27, 28, 29, 30, 32, 33. which was a sin equivalent with worshipping Devils, 2 Chr. 11.15. And he ordained him Priests for the High-places, and for the Devils, and for the Calves, which he had made, & 1 Cor. 10.20, 21.

4 Meditation. It is a great sin, and of dangerous conse­quence, for the people of God to submit unto any impul­sive or coercive power of the supreme Magistrate imposing or prescribing a false worship, Isa. 29.13, 14, 15.

But mine owne vineyard have I not kept] These words contain the third Reason of the Churches blackness, expressing the meritorious cause thereof, to wit, her owne neglect of her duty, and unfaithfulness to her trust; for although Rehoboam and Judah kept the Charge of the Lord, and observed his Ordinances for a short time, 2 Chron. 11.16, 17. yet within five years Rehoboam forsook the Law of the Lord, and all Israel with him, 2 Chr. 12.1, 2. This neglect of her owne vine­yard is more Prophetically expressed and expounded, Isa. 5.1, 2, 3, 4, 5, 6, 7. by the Prophet.

5 Meditation. It is a grievous sin to be negligent in keeping of the Ordinances of God, which he hath commit­ted to the Churches and Saints. Thus saith the Lord God, this is Jerusalem, she hath changed my judgements into wickedness, and hath not walked in my statutes, but hath defiled my Sanctu­ary, &c. Ezek. 5.5, 6, 7, 8, 11, 12, 13. & 20.19, 20, 21. & 48.6, 7, 8, 9, 10, 11, 12, 13. And ye have not kept the charge of mine holy things. And now, O ye Priests, this commande­ment is for you, Mal. 2.1, 2, 3, 8, 9. Therefore have I also made you contemptible and base before all the people, accodring as ye have not kept my wayes, but have been partial in the Law.

Vers. 7, 8. Tell me (O thou whom my Soul loveth!) where thou feedest, &c.

THe Spouse having confessed her blackness, occasioned by Solomon's fall, Rehoboam's folly, and Israel's defection; and having also admonished the Daughters of Jerusalem not to look upon her with an evill or disdainful eye in the day of her affliction: she now turns her again unto her Beloved, and makes a third address unto Christ by way of Petition, unto whom Christ gives a gracious answer.

In these two Verses you have first the Churches Prayer; and secondly, Christs answer thereof. In the Spouses Prayer, vers. 6. Observe, I. How she styleth her Beloved, the Lord Jesus Christ; O thou whom my Soul loveth! II. Wherein she desireth his Direction, Tell me, 1 Where thou feedest. 2 Where thou makest thy flocks to rest at noon. III. The Reason of her desires emphatically expressed by a pathetical expostulation, For why should I be as one that turneth aside? &c. Which ar­gues, 1 Her unwillingness to wander out of Christs way. 2 The unreasonableness of the thing, if she should so do, 1 King. 12. 28, 29, 30.

Christs Answer of her Prayer, vers. 8. consisteth, 1. Of the gracious Compellation which Christ gives his Spouse, his Churches, and every particular Saint, O thou fairest among women! 2. Of a tender supposition of her Ignorance in the particulars touching which she enquired his Instruction, If thou know not. And 3. Of an holy Direction, 1 To forsake all false Assemblies and worship, Go thy way forth, &c. to wit, from Dan and Bethel, and so from Babilon. 2 To joyn unto the Church and worship of God, And feed thy kids besides the shepherds tents; that is, return to Zion, and Jerusalem; which the Priests and Levites did, and such as set their hearts to seek the Lord God of Israel, 2 Chron. 11.13, 14, 16.

Tell me, &c.] That is, direct us, shew us, and declare plainly unto us, Psal. 25.4, 5. Gracious Souls address themselves unto Jesus Christ for his Counsel to them in all their doubts: So did all the faithful among the ten Tribes of Israel. There was a great Change, 1. In the Government of the Com­monwealth of Israel. 2. In the Worship of God. Ten Tribes rent from Judah, and joyned with Jeroboam, and most of them sacrifice at Dan, and they that sacrificed, kissed the Calves; but in this great Change the faithful among them enquired of God, saying Tell me, &c.

1 Meditation. When there is a change of Civil Govern­ment in a Common-wealth, or of the Worship of God in the Church, then the faithful (especially if doubtful) ought to enquire and ask counsel of the Lord, and to seek to him for direction. The woman of Samaria in this case asked and enquired of Christ touching the worship of God. Joh. 4.19, 20. Our Fathers worshipped in this mountain, and ye say, that in Jerusalem is the place where men ought to worship. And so did all the faithful among the ten Tribes, 2 Chr. 11.16.

This the Saints ought to do, first, because the Lord Jesus Christ hath the government laid upon his shoulders, and he is the onely wise Counsellour, Isa. 9.6. Secondly, because Christ is faithful as a Son over his owne House, the Church, Heb. 3.5, 6, 7. Wherefore as the Holy Spirit saith, To day if you will hear his voyce.

O thou whom my soul loveth!] O! This Interjection doth not onely betoken the Spouses passionate affection, but it is the Spirits Rhetorique, whereby he helpeth her to sigh and groan forth her zealous love unto Christ, and her most af­fectionate desires to be instructed and directed by him in her doubts and difficulties. Isa. 26.8, 9. O thou, &c. Christ is the object of his Spouses affections. It was not his spiritual gifts, privileges, ordinances, graces, and other spiritual bles­sings, but himself also; yea, Himself alone in the absence and want of his ordinances (which she then was seeking after) that she longed and so much desired to enjoy. O thou! whom my soul loveth. The affection which the Spouse so patheti­cally expressed here was her Souls love to her beloved Lord [Page 28] Jesus. Of this Virgin-love to Christ, something was hinted in the Exposition of the 3 & 4 Verses, unto which I refer you: Onely here take notice of the constancy of the Spou­ses, the Churches, the Saints affection unto Christ in all the chances that happened both in the Church and Com­mon-wealth.

2 Meditation. Gracious Souls are constant in their love to Jesus Christ in all changes. If others change their King, the Spouse will not change hers. Isa. 33.22. The Lord is our King, and he will save us. If others change their god, the faithful will not change their God. Josh. 24.16, 21, 24. God forbid, that we should forsake the Lord to serve other gods: The Lord our God will we serve, and his voyce will we obey. If Christ afflict his Spouse, his Saints, yet she will love him, Cant. 3.1, 2, 3, 4. By night on my bed (to wit, of affliction, Revel. 2.22.) I sought him whom my soul loved. If he desert her, yet she loveth him, yea grows sick of love in his absence, Cant. 5.6, 8. I opened to my Beloved, but my beloved had withdrawn himself, and was gone; I charge you, O Daughters of Jerusalem! If you find my Beloved, that ye tell him, that I am sick of love.

The Saints have good reason to love Christ in all changes, For 1. Christ changeth not, Mal. 3.6. I am the Lord, I change not, therefore ye Sonnes of Jacob are not consu­med. Christ Jesus the same yesterday, and to day, and for ever, Heb. 13.8. 2. Christ sweetneth and sanctifieth all changes unto his Saints, and maketh all work together for their good, Rom. 8.28. Christs presence in a prison, Christs love in all our losses; Christs smiles in a dark hour, and a day of desertion; Christs visits upon a sick bed: O how comfor­table, how cordial are they unto poor hearts! In a word, there's enough in Christ to sweeten and sanctifie any con­dition to a gracious soul. 3. Christ loves the Saints in all the changes that come upon them, Joh. 13.1. Jesus having loved his owne, which are in the world, he loved them unto the end. His compassions fail not, they are new every mor­ning, Lam. 3.22, 23. therefore the Saints have cause to love him, 1 Joh. 4.19. This Soul-love to Christ wil cause the Saints [Page 29] to sell all for Christ, to communicate all with Christ, and to doe nothing without the love and good liking of Christ.

Where thou feedest, &c.] Feeding comprehendeth all the du­ties of a Pastor or Shepherd. First, a Shepherd doth take the charge of the Flock, so doth Christ take care and charge of the whole Flock of God, Joh. 10.2, 3, 4, 14. and com­mands his under-shepherds (the Ministers) to take the over­sight thereof, 1 Pet. 5.1, 2, 3, 4. Secondly, Christ (the good shepherd) maketh his flock to lye down in green pastures, and leadeth them besides still waters, Psal. 23.1, 2, 3. He giveth them hidden Manna, Rev. 2.17. and living water, Rev. 7.17. For the Lamb shall feed them, and shall lead them unto living fountains of waters. Thirdly, Jesus Christ (as a Shep­herd) doth govern and order his Flock, Ezek. 34.11.12, 13, 14, 15, 16, 22. I will feed my flock, (saith the Lord) I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and strengthen that which was sick. Fourthly, Christ (like a Shepherd) doth de­fend and preserve the flock of God from the wilde beasts of the field. Isa. 11.6, 7, 8, 9. They shall not hurt nor destroy in all my holy Mountain. As Birds flying, so will the Lord of Hosts defend Jerusalem, defending also he will deliver it, and passing over he will preserve it. Isai. 31.5

Christ doth thus feed his flocks (to wit, his Churches and Saints) by his faithful Ministers, and Elders of the Churches of God, whom the holy Spirit maketh overseers over the Flock, Act. 20.28. & 1 Pet. 5.1, 2, 3, 4.

3 Meditation. The Ministery of Christ is a Soul-feeding Ministery, Eph. 4.11, 12, 13. The work of the Ministery is, 1. To convert Souls, Act. 26. 16, 18. & 1 Cor. 4.15. For in Christ Jesus I have begotten you through the Gospel. & 1 Cor. 3.5. 2. To feed Souls, Jer. 3.15. I will take you one of a City, and two of a family, and I will bring you to Zion; and I will give you Pastors according to mine heart, which shal feed you with knowledge and understanding. And Act. 20.17, 28. 3. To comfort Souls, and to bind up the broken hearts of his people, Isa. 40.1. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem. And 1 Thes. 3.2. 4. To strengthen [Page 30] and confirm Souls. Isa. 35.3. Strengthen the weak hands, and confirm the feeble knees; say to them which are of a fearful heart, Be strong, fear not. And Act. 14.21, 22, 23. 5. To esta­blish Souls. 1 Thes. 3.2. And I sent Timotheus a Minister of God to establish you, and to comfort you, concerning your faith. And Rom. 1.11, 12. 6. To save Souls. 1 Cor. 1.21. It pleased God by the foolishness of preaching to save them that beleeve.

This Soul-Ministery of Christ was that which the Spouse enquired after, saying, Tell me (O thou whom my Soul loveth) where thou feedest: She concludes that Christ had a Soul-feeding Ministery, by whom he did feed his flock like a Shepherd, Isa. 40.11. Only she queries where it is, and de­sires Christs direction to find it.

4 Meditation. Gracious Souls do greatly desire to enjoy the Ministery of Iesus Christ. Cant 2.3. I sate down under his shadow with great delight, and his fruit was [...]weet to my taste.

Where thou makest thy flocks to rest at Noon] By Nom you may understand, first a time of Tribulation. Mat. 13.6, 21. 1 Pet. 4.12, 13, 16, 17. occasioned through Temptations, 1 Pet. 1.6, 7. Corruptions, Psal. 49.5. & 40.11, 12, 13. and Persecutions, 2 Tim. 3. 10 11 12. And in this respect the Spouse enquired of Christ where the Churches, the Saints resting place was.

5 Meditation. Christ hath a Resting place for his Churches and Saints in time of Tribulation 2 Th [...]s. 1.4 6, 7. And you who are troubled rest with us, Rev. 6.9 10, 11. Christ is the Saints Re [...]t, Psal. 116.7. Return unto thy rest O my Soul, Psal. 37.7. Rest in the Lord! Ch [...]ist is the Saints hiding place, Isa. 32.2. And there was the hiding of his power. Hab. 3.4. Thou art my hiding place, thou shalt preserve me from trouble. Psal. 32.7.

Christ maketh his Saints to rest, 1. By beleeving in him, and living by faith upon him. Heb. 4.3. For we which have beleeved, do enter into rest. Mat. 11.28. Come unto me (saith Christ) all ye that labour and are heavy laden, and I will give you rest. 2. By walking in the wayes of God. Jer. 6.16. Thus [Page 31] saith the Lord, Stand ye in the wayes, and see and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.

Secondly, By noon, you may also understand a time of most clear light, Job 11.16, 17, 18, 19. Because thou shalt forget thy misery and thine age shall be clearer than the noon-day; thou shalt shine forth, and thou shalt make thy rest in safety, Also thou shalt lie down, and none shall make thee a­fraid. Thus the words contain a Prophecy of glorious Gos­pel-times compare Isa. 60.1, 2, 3, 13, 15, 18, 19, 20, 21, 22. with Zeph. 3.8, 9, 10, 11, 12, 13, 14, 15.

6 Meditation. The Saints shall have a time of clear light, and shining glory, wherein they shall enjoy peace and rest, from all their tribulations and persecutions. Psal. 37.6, 7. And he shall bring forth thy righteousness as the light, and thy judgement as the Noon-day; Rest in the Lord, and wait patiently for him. Matth. 4.16. Poor Saints, know ye, that ere long it will be break of day with you; the day-spring from on high will visit you, that sit in darkness, yea the Sun of Righteousness will a­rise, Isa. 60.1, 2, 3. And there will be a noon-day of shining glory upon you ere long. Isa. 24.15, 16. From the utmost part of the Earth have we heard Songs, even glory to the Righteous.

The Lord who is the Shepherd of Israel, will make his Saints to lie down in green Pastures, Psal. 23. 1, 2, 3. To wit, His holy Ordinances, the provision of Zion, which he will a­bundantly blesse, and cause it to satisfie the hungry souls of his people; for the Lord hath chosen Zion, saying, this is my rest for ever, Psal. 132.8, 9, 13, 14, 15, 16.

And there shall be a Tabernacle for a shadow, in the day­time from the heat, and for a place of Refuge; for upon all the glory shall be a defence. Isa. 4.4, 5, 6.

And under his shadow shall the flock of Saints sit down with great delight, and having rest from their Tribulations, and persecutions, they shall chew the Cud, as the clean Beasts (which were for sacrifice) did, when they lay down, and rest­ed at noon-day under some shadow, after they had been fed and watered, and were quiet, so shall the Saints do; they shall in the noon-day of their rest, and peace by spiritual Meditati­on, [Page 32] and contemplation, call to minde, and bring to remem­brance the Lords gracious dealings with them, and whilest they are ruminating thereon, their souls will be so refreshed, comforted, and filled with joy and glory, that they shall sing forth the goodness of the Lord, Isa. 51.11. The redeemed of the Lord shall return, and come with singing to Zion.

For why should I be as one, that turneth aside by the flocks of thy Companions?] These words contain the reason of the Spouse, her Petition to Christ for his direction, emphatically expres­sed by a pathetical expostulation. For why? &c. Whereby she intimateth, 1. Her unwillingness to go astray from Christ her beloved, and turn aside after other lovers. 2. The unrea­sonableness of the thing, viz. to forsake the true God, his ho­ly Ordinances, and pure worship: And to go after false Gods, the Ordinances of men, and the idolatrous or superstitious Worships of the World.

By the Flocks of thy Companions; You may understand, First, Those Assemblies of false Ministers, and formal Pro­fessors at Dan and Bethel, who worshipped and kissed the Calves, Hos. 13.2.3. The false Ministers were those Priests, that Jeroboam made of the lowest of the people (which were not of the Sons of Levi, 1 King 12.31.) whom he ordained for the high places, for the Devills, and for the Calves, which he had made, 2 Chron. 11.5. The formal professors were those Idolatrous people, that went to worship before the Calves, which Jeroboam let up, one in Bethel, and the other in Dan, which became a sin, and a share unto Israel, 1 King. 12.28, 29, 30, 32, 33.

Secondly, Those Assemblies of the Scribes and Pharisees in the Synagogues of Judea, and in the Temple at Jerusalem, who say, they are Jews, and are not, but are the Synagogues of Satan, Rev. 3.9. And do worship God in vain, teaching for Doctrine the Commandements of men, Matth. 15.9. They were the Flocks of his Companions. Which false and formal Worship, both in the Mountain of Samaria, and in the Temple at Jerusalem, Christ witnessed against, saying, The houre commeth, when ye shall neither in this Mountain, nor yet at Jerusalem worship the Father; ye worship ye know not what, Joh. 4.20, 21.

Thirdly, Those Assemblies of Antichristian Ministers, and people of the World, who wonder after the Beast, and do wor­ship the Beast that did arise up out of the Sea of Rome, and do worship the Image of that Beast, and have the name of the Beast, or the number of his Name, and receive the mark of the Beast in their fore-heads, or in their right hand, Rev. 13.1, 3, 16, 17. Rome is the mystical Babylon, and the Mother of Harlots, Rev. 17.5. And all Antichristian Assemblies of false Ministers, and formal professors, are her Daughters, who commit spiritual whordoms, because of the whordoms of the well-favoured Harlot, Nahum 3.4, 5, 6. These are flocks of his Companions, which she would not turn aside after, nor assemble with; for why should I be as one of them?

That turneth aside, or that veileth her self, to wit, as Har­lots use to cover themselves with a veil (so did Tamar, Gen. 38.14, 15. whom Judah thought to be an Harlot, and came in unto her.) Why should I be as an Harlot? to commit spiri­tual whordom with other lovers, by worshipping false Gods, or the true God in a false manner: therefore she desired di­rection from Christ himself, and prayed, that he would send forth his light, and his truth, and lead her, and bring her to his Sanctuary, Psal. 43.2, 3. Why go I mourning? (as the mourning Women, that are covered or veiled, that goe about the streets. Jer. 9.17, 18.) Covering the Altar of the Lord with tears, with weep­ing, and with crying out, insomuch that he regardeth not the offer­ing any more, or receiveth it with good will at mine hand, Mal. 2.13.

7 Meditation. Faithful souls ought not to turn aside un­to any false or formal worship, God blamed the people of Israel, because their fear towards him was taught by the pre­cepts of men, and th [...]ed to seal up all vision, and to co­ver their Seers, Isa. 29. 9, 10, 11, 12, 13, 14. Christ reproved the Scribes and Pharisees, because they worshipped God formal­ly, hypocritically, and superstitiously, teaching for Doctrine the Commandements of men. Matth. 15.9. And the Angel denounceth the wrath of God against those that worship the Beast, and his Image, and receive his mark in his fore-head, or in his hand, Rev. 14.9, 10. It is a sin, and will be a snare to [Page 34] leave Christ, and his holy Ordinances, and pure worship, and true Ministery; and turn aside unto false Ministers, superstiti­ous worships, and traditions of men, Col. 2.8, 20, 22, 23. Beware lest any spoyl you, through Philosophy, and vain deceit, af­ter the tradition of men, after the Rudiments of the World, and not after Christ.

Vers. 8. If thou know not (O thou fairest among Women) goe thy way forth, &c.

THis Verse containeth Christs answer unto his Spouses Pe­tition, wherein you may observe, First, his tender suppositi­on of her ignorance, which Christ upbraideth not, James 1.4. Onely takes occasion thereby to instruct her. If thou knowest not, or for as much as thou knowest not.

The Spouses ignorance did not discourage her to seek Christs direction, tell me where thou feedst; nor did her Ne­science hinder his instruction, If thou know not, follow the foot-steps of the Flocks, &c.

1 Meditation. Christ will instruct ignorant souls, when they seek direction of him in doubtful cases. Prov. 1.20, 21, 22, 23. & 9.4, 6. Christ by his word giveth understanding to the simple, Psal. 119.130. If any want wisdom, let him ask it of God, and he will give him liberally, Jam. 1.4. He will teach sinners in the way, Psal. 25.8. Isa. 2.3. Christ teacheth by his Spirit, Joh. 14.26. Psal. 32.8.

Secondly, Observe his gracious Compellation, O thou fairest among Women! which fi [...]nswereth unto her lo­ving Appellation, O thou whom my soul loveth! whereby is discovered, 1. The Sympathy between Christ and his Spouse, O thou! O that God would speak! Job 11.5. O that thou hadst hearkened! Isa. 48.18. 2 The commendation of his Spouses beauty above all others in the highest degree, the fair­est among Women; She said that she was comely, v. 5. The Prophet compared her to a comely and delicate Woman, [Page 35] Jer. 6.2. But Christ sets forth her beauty in the superlative degree, Cant. 4.7. Thou art all fair my Love, there is no spot in thee, as Solomon commendeth the virtuous Woman, Prov. 31.10.29. Many Daughters have done virtuously, but thou excellest them all: so Christ praiseth his Spouse above all others, and be­yond all expression, saying, Cant. 7.6. How fair, and how plea­sant art thou, O love! for delights. Thus Christ gets into the Saints hearts, and doth win their affections, (ere they are a­ware) by his sweet insinuations, Cant. 6.12. His mouth is most sweet, and his lips drop sweet smelling Myrrhe: the Saints wonder at the gracious words, which proceed out of his mouth. Luk. 4.12.

2 Meditation. The Saints are exceeding fair and beautiful, in the eyes of Christ, though black and unlovely in their own, and the worlds apprehension. The Church (and people of God) being consciencious of their own deformities, confes­sed she was black, v. 5. but Christ, beholding the Church (and all his Saints) in the new and everlasting Covenant with him­self, sees her a perfect Beauty, through his comliness put up­on her, Ezek. 16.8.14. For he hath cloathed her with the Gar­ments of salvation, he hath covered her with the Robe of righteous­ness, Isa. 61.10. And he hath sanctified and cleansed her with his precious blood from all sin, 1 Joh. 1.7. and made her all glorious within, Psal. 45.13. And so presents her to himself, a glorious Church, not having spot, nor wrinckle, nor any such things Eph. 5.27.

The Churches (the Saints) beauty is derivative. The Church shineth in the light, beams and glory of Christ. Isa. 60. 1, 2, 3. The Lord shall arise upon thee, and his glory shall be seen upon thee; Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. The Saints beauty doth not appear all the night of their afflictions, temptations, per­secutions, and tribulations, untill the day dawn, and the day-Starre arise in their hearts; but when through the tender mercy of God, the Day-Spring from on high hath visited them, so that it is break-of-day with them, and the bright shi­ning morning of their spiritual Resurrection breaks forth, and the Sun of Righteousness is risen in their souls, then they are [Page 36] like the Woman cloathed with the Sun, and the Moon under her feet, and upon her head a Crown of twelve Starres, Rev. 12.1. So lovely, fair and comely, is the Church and Saints in the eyes of Christ, Cant. 6.4.10. Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, &c. Who is she that looketh forth as the morning, fair as the Moon, clear as the Sun, and terrible as an Army with banners.

Thirdly, Observe his holy direction, which consisteth of two parts, 1. Christ doth direct his Church (and Saints) to go forth by the foot-steps of the Flock. 2. Christ doth in­struct them, to feed their Kids, besides the Shepherds Tents.

Go thy way forth] Or go forth for thy self, to wit, from Dan and Bethel; for thus saith the Lord unto the house of Is­rael, Seek ye me, and ye shall live, but seek not Bethel, for Be­thel shall come to nought, Amos 5. 4, 5, 6. and so it did 2 King. 23.3, 15, 25. And so from Babylon, Rev. 8.2.4, 5. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

3 Meditation. The first step towards the true worship of God, is to forsake the Assemblies of false worship, and to se­parate from them. When God chose a people for himself, to worship him, he severed them from all other people, Levit. 20.26. And the Lord commandeth his Saints under the Gos­pel, to separate themselves from unbeleevers, 2 Cor. 6.14, 15, 16, 17, 18. wherefore come out from among them, and be ye sepa­rate, saith the Lord, &c.

By the foot-steps of the Flock.] That is to say, Follow the example of those Priests and Levites, who left their possessi­ons, and such of the people as set their hearts to seek the Lord God of Israel, who came to Jerusalem, to worship, and to sa­crifice unto the Lord God of their Fathers, 2 Chron. 11.13, 14, 16. And the examples of other faithful Saints, and Servants of the Lord, and the Churches of God. Be ye followers of me, even as I am of Christ, 1 Cor. 11.1, 2. who hath given us an example, that we should follow his steps, 1 Pet. 2.21. So to walk in the steps of your Father Abraham, is to follow his example, Rom. 4.12. Be ye followers of us, and mark them [Page 37] that walk so, as ye have us for an example, Philip. 3.17.

4 Meditation. Doubting Saints are directed by Christ, to walk after the examples of his Churches and people, and to i­mitate them in the worship of God, 1 Cor. 4.16, 17. Heb. 6.12. 1 Thes. 2.14. For ye Brethren became imitators of the Churches of God, which in Judea are in Christ Jesus. The practice of Christ, or of his Apostles, or of any of the Churches in any part of the worship of God, recorded in the Scripture, may be imita­ted by the Saints of God, in succeeding Generations. These things were written for our learning, Rom. 15.4. Christians ought to look upon the Apostles, Ministers and Saints in the Gospel, how they walked in all the Commandements and Or­dinances of God, we should look how they beleeved, how they lived, and how they worshipped, and follow their steps.

And feed thy Kids, &c.] VVhere you have, 1. Christs ten­der care of young Christians, called the Kids. 2. The Churches duty to provide them pasture, feed thy Kids. Kids are the young of the Flock, either of the Goats, or of the Sheep, Exod. 12.5, 6. Your Lamb shall be without blemish, a male of the first year; ye shall take it out from the Sheep, or from the Goats. And by these Kids you may understand young beleevers, Sions Con­verts, the Daughters of Jerusalem, who are young Virgins es­poused to Jesus Christ, whom Christ calleth his Lambs, and whom he will have his Ministers to feed, Joh. 21.15. Simon, lovest thou me more than these? feed my Lambs; the same charge Christ here gives his Church, to feed her Kids.

Feeding here is a Metaphor borrowed from Shepherds, who are said to feed their Flocks, when they bring them un­to green Pastures, or other places, where they may feed. Gen. 37.12, 13.16. So the Church is here directed by Christ, to feed her Kids, that is, to bring them to the Ordinances of God, which are like green Pastures, that there they may feed, Psal. 23.1, 2, 3, 4. and Ezek. 34.14. I will feed them in a good Pasture, and in a fat Pasture shall they feed upon the Mountains of Israel.

[Page 38]5 Meditation. As Christ hath taken care to give Pasture, so it is the Churches duty to feed her Kids.

First, Christ hath taken care to give Pasture, for 1. He gave a feeding Ministery, Ephes. 4.11, 12, 13. & Jer. 3.15. I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding. 2. He gave his holy Ordinances, 1 Cor. 11.1. By his Apostles to the Churches, for the feeding, nourishing, strengthening, and establishing of the Saints. 3. He gave Authority and Power to his Ministers and Churches to rule, govern, and order the Saints, who are the Members of the Churches, 1 Cor. 5.4, 12. 1 Thes. 5.12, 13. Heb. 13.7.17. The Saints ought to be subject to their Elders, and one to an­other in the Church, 1 Pet. 5.5. And the Church ought to be subject unto Christ, Eph. 5.24.

Secondly, Its the Churches duty to feed her Kids, for 1. She ought to stir up her Ministers to be vigilant, and diligent in their work and Office of feeding, both by teaching and ru­ling, Col. 4.17. And say to Archippus, Take heed to the Ministery which thou hast received in the Lord, that thou fulfill it. 2. She ought to exhort her Members to draw near to God in his holy Ordinances not forsaking the assembling of themselves toge­ther, as the manner of some is, but exhorting one another, Heb. 10.21, 22, 23, 24, 25. 3. She ought to bring her Chil­dren to Gods Ordinances to give them the brests of her con­solations, and to see that every Lamb feed in its own place. Isa. 49.20, 21, 22, 23. and Isa. 66.10, 11, 12, 20. And they shall bring all your Brethren for an Offering to the Lord, to my holy Mountain Jerusalem; And they shall feed every one in his place, Jer. 6.3. Then shall the Lambs feed after their manner. Isa. 5.17. And the first-born of the poor shall feed. Isa. 14.30.

Besides the Shepheards Tents.] These words contain a de­scription of the place, where the Church was directed to feed her Kids; By Tents you may understand the Churches of God, compared unto the Tents of Judah, Zach. 12.7. The Taberna­cle of Shiloh, Psal. 78.60. was called Gods Tent. Unto which Tabernacle or Tent all the Israel of God was to come and worship, Deut. 12.5, 6, 7, 8. Unto the place which the Lord your God shall chuse, to put his name there, even unto his [Page 39] Habitation shall ye seek, and thither thou shalt come: And thither ye shall bring your Burnt-offerings, and your Sacrifi­ces, and your Vows, and your Free-will offerings, and the firstlings of your Herds, and of your Flocks: Ye shall not doe after all the things that we doe here this day, every man whatsoever is right in his owne eyes.

The Shepherds are the Lords Pastors, the Ministers of Christ, to wit, the Priests and Prophets under the Law; and the Apostles, Prophets, Evangelists, Pastors and Teachers un­der the Gospel, who are Shepherds under the chief Shepherd Christ Jesus, 1 Pet. 5.1, 2, 3, 4.

6 Meditation, Whosoever hath the care and charge of Souls, ought to bring them to the Congregations of the Lords people, where his faithful Ministers dispense his holy Ordinanc [...] that they may be fed and nourished, converted and comforted, sanctified and saved by the Spirit and grace of God in Jesus Christ. And feed thy kids beside the shepherds tents.

Are they thy kids? the young ones of thy family? which God hath made thee like a flock, Psal. 107.41. then its thy duty to feed them beside the shepherds tents. I know Abraham, that he will command his children and his houshold after him (or according to his example) to keep the way of the Lord, Gen. 18.19. And beleeving Parents ought to walk in the steps of their Father Abraham, Rom. 4.12. bringing up their chil­dren in the nurture and instruction of the Lord, Ephes. 6.4. That they may continue in the doctrine of truth and faith which they have learned in their youth. Train up a childe in the way he should goe, and when he is old he will not depart from it, Prov. 22.6. Josiah proved godly betimes, 2 King. 22.1, 2. David was taught of God in his youth, Psal. 71.17. And Sa­muel feared God when he was young, 1 Sam. 2.18, 26. & 1 Sam. 3.1, 10, 11, 19. Timothy from a childe did know the holy Scriptures, 2 Tim. 3.14, 15. and proved a good Mini­ster of Jesus Christ, nourished up in the words of faith, and of good doctrine, 1 Tim. 4.6. The Elect Lady's children, some of them were found walking in the truth, 2 Ep. John 4. O that every Father of a family would put on good Joshua's [Page 40] godly resolution, Josh. 23.15. But as for me and my house, we will serve the Lord.

And if the Kings of the earth would be the Saints Nur­sing-Fathers, and the Queens their Nursing-mothers (lay­ing aside their coercive power) to bring Zions Sons in their Arms, and her Daughters upon their Shoulders to the Chur­ches and Ordinances of the Lord, submitting themselves to the yoke of Christ, it would be their benefit, and Zions glory, Isa. 49.22, 23. compared with Isa. 60.4, 5, 7, 8, 9, 13, 14, 15, 16.

Vers. 9, 10, 11. I have compared thee (O my Love) to a company of Horses in Pharaoh's Chariots, &c.

CHrist having directed his Spouse, where to feed, and find his presence, to wit, in his Ordinances, which she might enjoy by following the foot-steps of the flocks, that is to say, the examples of the Churches and Saints (recorded in the Scripture of truth, written for our learning) to the Shep­herds tents, where the Apostles and Pastors of Christ did feed his sheep and lambs: Now, to the end he might support his Church and Saints under their despondencies, and comfort them against their tribulations, Christ doth in these three Verses prescribe them an Heart-cheering Cordial, which his Spouse must receive by faith in this manner;

First, when she thought sadly of her blackness and defor­mity, which happened unto the Church by the folly of Reho­boam, who forsook the Law of the Lord, and all Israel with him; for which cause Shishak King of Aegypt came up against Jerusalem, and took away the treasures of the House of the Lord, and Israel became his Servants, 2 Chr. 12.1, 2, 8, 9. Then she should drink the loves of Christ, contained in this nineth Vers.

Secondly, when she was troubled for want of Christs pre­sence, and was at a great loss in her spirit for want of his true Ministery, Churches and Ordinances, which she knew not where to finde, nor how to enjoy, Joh. 4.19, 20, 21. and her spirit failed, Psal. 143.6, 7, 8. Then she might receive the comfort of Christs love manifested to his Spouse, in the 10 & 11 Verses.

In the 9 Vers. Christ comforts the heart of his Church un­der the Service of the King of Aegypt; telling her, though she was in some bondage by that servile state under Pharaoh, like the Horses which drew Pharaoh's triumphant Chariots, who were under the reins and whip of the Drivers; yet, I have compared thee (O my Love!) to my company of Horses in Pharaoh's chariot. Wherein you may observe, First the affe­ctionate and sweet Epithite Christ giveth unto his Church and Saints, O my Love! Secondly, the comparison by which Christ setteth forth his Churches beauty, strength and come­liness under her servitude; By the Horses in Pharaoh's Chariot.

I have compared thee, O my Love! &c.] This Epithite Christ giveth to his Spouse, Churches, and Saints, oftentimes in this Song; and by it is intimated, that the Church is the ob­ject of Christs love, Eph. 5.25. The greatest out-goings of love and friendship from Christ is towards his Spouse, his Churches, his Saints. Psal. 87.2, 5, 6. I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee. Jer. 31.3. Christ and his Saints have mutual and cordial love one to another, 1 Joh. 4.19. They feed together, Rev. 3.20. and have fellowship together, 1 Joh. 1.3. This gra­cious compellation Christ gives his Church under her Capti­vity, her Bondage, her Affliction, and her Servitude, when she was like Horses in Pharaoh's Chariot; and that because she had forsaken the Law of the Lord; onely the Church humbled her self and repented; and therefore though God would not deliver Israel from Shishak King of Aegypt, but they must be his Servants, 2 Chr. 12.5, 6, 7, 8. yet he would not pour his wrath upon Jerusalem, but grant them some deli­verance, Because he loved them, O my Love!

[Page 42]1 Meditation. Christ may change the Churches Condition, but he will nor change his Affection towards her, O my Love! God many times varyeth his Dispensations towards his peo­ple, but he never varyeth his Affections. He may hide his Face, but he will not withhold his Heart from his Saints. Compare Isa. 57.17, 18. with Jer. 31.3, 18, 19, 20. The Lord may alter his Actions, but he is constant in his Affe­ctions to his Spouse, Joh. 13.1. The Churches of Saints, and the Saints in the Churches may meet with many changes in the world in their outward condition, but yet their Lord Jesus Christ loves them, he loves them in poverty, in prison, in bonds, in afflictions; he loves his under persecution, re­proach, tribulation; he loveth his when others are Lords over them, and serve themselves on them: Yea, notwithstan­ding the changes of their condition of Soul, yet Christ is unchangeable in his love to his poor Saints: If they cool in their spiritual affections to Christ, and fall from their first love, yet he loveth them; If they (under their hours of Temptation and Desertion, or the working of some cor­ruption) doubt of his love to their souls, and have hard thoughts of God; yea, and conclude against themselves that Christ doth not love them, no, nor never will love them; yet Christ hath, doth, and will love them with an everlasting love, Jer. 31.3. Yea, and he will love them to the end, Joh. 13.1. Christ loves his Saints when others hate them, re­proach and persecute them; he loves them when they loath themselves, and are most vile in their owne eyes. Cant. 1.15. Behold thou art fair my Love, behold thou art fair.

I have compared thee to a company of Horses in Pharaoh's Chariots,] or to my Mare, or my troop of Horses. I have compared thee, or supposed thee, or imagined thee, or thought thee to be like goodly Horses fit for the battel. Christ doth esteem of his Churches and Saints not as they are in themselves, or in the account of others, but as they are in himself, and ac­cording to the use and improvement which he will make of them, or the work that he is purposed to do by them. Jerem. 51.20. Thou art my battle-axe, and weapons of war, thou art my troop of Horses, &c.

Christ compared his Church to his company or troop of Horses, to note and declare the strength and victory, which God would give them over the Aegyptians, and over all his Churches enemies: In which respect his Prophets (who were to lead his people, and to be as the Goats before the flock) were called the Chariots of Israel, and the Horsemen thereof, 2 King. 2.12. & 13.14. And the Lords Flock (who are to follow their leaders) is compared to his Horse in the battel. For the Lord of hosts hath visited his flock the house of Juda [...], and hath made them as his goodly horse in the battel, Zac. 10.3, 4, 5. And they shall be as mighty men which tread down their enemies, because the Lord is with them. And Cant. 6.4, 10, 12. Christ compares Jerusalem to an Army with banners, and the Cha­riots of a willing people.

In Pharaoh's Chariots] Pharaoh was a Name common to all the Kings of Aegypt, as Pharaoh-Neco, 2 King. 23.29. and Pharaoh-Hophra, Jerem. 44.30. So here Pharaoh-Shishak, 2 Chr. 12.2, 9. King of Aegypt, who was an enemy unto Judah, and made war against the people of God, into whose hands God gave his Israel, 2 Chr. 12.7, 8. They shall be his Servants (saith the Lord) that they may know my Service, and the Service of the Kingdomes of the Countries; But I will grant them deliverance. And the Land of Judah shall be a terror unto Aegypt, because of the Councel of the Lord of Hosts, which he hath determined against it, Isa. 19.17, 20. So they shall overcome and destroy all their enemies.

2 Meditation. Christ will so manage his Cause in the hearts and hands of his Saints (having armed them with the valour and strength of his Spirit and grace) that he will overcome and destroy all his Enemies by them, Revel. 17.14.

The Beast, and the false Prophet, the Whore, and the ten Kings; these shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of Lords, and King of Kings, and they that are with him are called, and chosen, and faithful. Rev. 19.19, 20, 21. And I saw the Beast and the Kings of the earth gathered together, to make war against him that sate on the horse [the white Horse, vers. 11. who went [Page 44] forth conquering to conquer, Rev. 6.2.] and against his Army, [which followed him upon white Horses, vers. 14.] And the Beast was taken, and with him the false Prophet, and the Remnant were slain with the sword of him that sat on the Horse, whose Name is The King of Kings, vers. 16. By these are meant all the Enemies of Christ, and of his Saints.

Therefore Christ compared his Spouse, his Churches, his Saints, unto his goodly Horse in the battle, Zac. 10.3. and to the Chariots of Israel, and the Horsemen thereof, 2 King. 13.14. Also, to an Army with Banners, Cant. 6.4.10. And here Christ compared his Saints unto a company of Horses in Pharaoh's triumphant Chariots of War, and owneth them for his Troops; saying, I have compared thee (O my Love!) to my Troop of Horses in Pharaoh's Chariots. An instance and lively resemblance of the victory over Christs Enemies by his Saints, you have recorded, 2 Chr. 20.1-25. where we read, that the children of Ammon, Moab, and Mount Seir came to war against Jehosaphat King of Judah and Jerusalem, [a type of Christ his Church and Saints] that great multi­tude pitched in Hazazon-Tamar, which is Engedi. Ver. 1, 2. The King and all Judah gathered together in the house of the Lord, and stood before the Lord, and they prayed and prophesied, and sang the victory over, and the destruction of, all their enemies, Vers. 5, 12, 13, 14, 15, 22.

3 Meditation. The spirit of faith in prayers and prophe­cyings of the Saints, will certainly effect the ruine and utter destruction of all their Enemies. Zac. 4.6, 7. Not by might, nor by power, but by my Spirit, saith the Lord of Hosts. Now the Aegyptians [and all other enemies of Christ] are Men and not God; and their Horses are flesh, and not spirit, Isa. 31.3, 4, 5. No weapon formed against Zion shall prosper, Isa. 54.17. The Governors of Judah shall say in their hearts, the inhabitants of Judah shall be my strength in the Lord of Hosts their God, Zac. 12.3, 4, 5.

O ye Saints! Pray in faith, and prophesie in faith by the Spirit of the Lord, and your Enemies will fall; ye shall not need to fight, for Christs Enemies and yours will every one [Page 45] help to destroy another. Jehosaphat the King and the people of Judah were praying. Then the Spirit of the Lord came upon Jahaziel in the midst of the Congregation, and he said, Ye shall not need to fight in this battle, stand ye still and see the sal­vation of the Lord with you; for the Lord will be with you, 2 Chr. 20. 13, 14, 15, 16, 17, 18, 19. And they were so fully per­swaded of the victory, and of the Enemies destruction, that they sang and praised God for it, before they came to engage the Enemy, 2 Chr. 20.20, 21, 22, 23, 24. The King said, Hear O Judah, and ye inhabitants of Jerusalem, Beleeve in the Lord your God, so shall ye be established; beleeve his Prophets, so shall ye prosper. And he appointed Singers unto the Lord, and that should praise the beauty of holiness as they went out before the Ar­my, and to say, Praise the Lord, for his mercy endureth for ever. And when they began to sing and to praise the Lord, the enemies were smitten, every one helped to destroy ano­ther.

O ye Enemies of Christ, and of his Churches, and Saints, ye shall know that Jesus Christ is King of Kings, and in righteousness he doth judge and make war, Rev. 19.11, 13, 14, 15, 16. and the worm Jacob is Christs Battle-Axe, Jer. 51.20. whereby he will destroy Kingdomes, his praying Saints, and prophesying Servants, are the Lords company of Horses, though now in Pharaoh's Chariot, under the powers of the Earth, who lord it over the Lords Heritage. The Saints are his goodly Horse in the battle, and they shall be as mighty men, which tread down their enemies, Zac. 10.3, 4, 5. be­cause the Lord is with them.

Vers. 10. Thy cheeks are comely with rowes of Jewels, thy neck with chains of gold.

CHrist having set forth the Churches Courage under her Captivity, comparing her to his Troop of Horses, and foretold her victory over all her Enemies, typed forth by [Page 46] Pharaoh King of Aegypt, whose Servants now they were; and being subdued by War, are compared to Horses in Pharaohs Chariots. He doth in this Verse and the next fol­lowing describe the Spouses, the Churches, the Saints beauty by apt similitudes, under the Reign of Abijah and Asa Kings of Judah.

Thy cheeks are comely, &c.] The Spouses Cheeks are [by a Senecdoche] her face or Countenance, which is comely and beautiful in the eyes of Christ. Cant. 2.14. Thy Countenance is comely; The Spouse her face, cheeks, or Countenance is the Image of Christ in her heart, that is, her inward glory, Psal. 45.13. She bears the Image of the Heavenly, and her eyes ravish Christs heart, Cant. 4.9. Thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of thy eyes; Which comelyness is set forth with Rowes of Jewels. A Metaphor borrowed from women in those Eastern Countries, who used to wear pendants, and jewels of precious stones by which the Prophet Ezekiel set forth the beauty of the Church of the Jews, and of every particular beleever es­poused unto Christ. Ezek. 16.12. And I put a jewel on thy fore­head, and earrings in thine ears, &c.] Those Rowes of Jewels or Stones, are the spiritual Ornaments wherewith Christ ador­neth his Church and Saints, which was also figured by the precious Stones in the wall of that great City, the holy Je­rusalem, Revel. 21.10, 11, 19, 20. Also thereby we may un­derstand the gifts and fruits of the holy Spirit, which was the Churches beauty, figured by those precious Stones in Aaron's Breastplate, Exod. 28.15, 16, 17, 18, 19, 20, 21. The glory and beauty whereof is there described; first, by the Order of the Stones in their rows, for every precious Stone was set in its place, and in its order, Vers. 17, 18, 19, 20.

1 Meditation. Order is an Ornament unto the Churches and Saints of Christ. Col. 2.5. Joying and beholding your order, and the stedfastness of your faith in Christ. 1 Chr. 15.13. The Lord our God made a breach upon us, for that we sought him not after the due order. And 1 Cor. 14.40. Let all things be done decently and in order. Secondly, the glory and beauty thereof is declared by the Engraving of every stone in all the Rows, [Page 47] like the engraving of a Signet, every one with his Name shal they be v. 21. These engravings signifie and figure forth the Epistle of Christ, writen and engraven by the spirit of God in the hearts of his Saints, with his spiritual gifts and sanctifying graces, which is the beauty and glory of the Church and Saints.

2 Meditation. The Epistle of Christ, writen by the spirit of the living God in the hearts of beleevers, makes them comely and beautiful in the eyes of Christ. 1. The Saints are manifestly declared to be the Epistle of Christ, 2 Cor. 3.3.4. 2. Christ by his Spirit writes his new Name in their hearts. Rev. 3.12, 13. Which no man knoweth, saving he that receiveth it, Rev. 2.17. 3. The Image of Christ into which the Saints are changed by the spirit of God, 2 Cor. 3.18. and those spiritual gifts and graces engraven upon the new heart of true beleevers; make them a Crown of glory in the hand of the Lord, and a Diadem of beauty in the hand of their God, Isa. 62.2, 3. The Gentiles shall see thy Righteousness, and all Kings thy glory; and thou shalt be called by a new name.

Thirdly, the glory and beauty thereof is described also by the setting of every stone in gold in their inclosings, vers. 20. Every spiritual gift, and grace are set in Christ (as in gold) within the hearts of the Saints (as in their inclosings) so that no gift nor grace of the spirit is alone; Faith, love, meekness, patience, zeal, humility, and all the rest are lincked and joyned together in the heart of a poor Saint, Joh. 1.16. and thus it is with every beleever in his measure. Ephes. 4.7 Yea and every Saint is joyned and engrafted or set into Christ (his head of gold, Cant. 5.11.) and also united and knit together unto the Church, as members of Christs mystical body (in their inclosings) Acts 2.47.

3 Meditation. The union of the Saints in Christ, (as their head) and with the Church, (as his mystical body) also the unity of the gifts and graces of the Spirit in their hearts, make them lovely and comely in the eyes of Christ.

The union of the Saints in Christ, is the unity of faith, Ephes. 4.13. their union with the Church, is the unity of love, Col. 2.2. the unity of their gifts and graces, is unity of [Page 48] the Spirit, 1 Cor. 6.17. The whole beleever is united to whole Christ, our faith is faith in Christ, and our love is love in Christ; and so every grace in every beleever is grace in Christ, (as precious stones set in gold in their inclosings;) and this is the Saints beauty and spiritual glory.

Thy neck with Chains of Gold] The neck is that part of the body next the head, about which men and women did use to wear chains of Gold, for honour and for ornament, Gen. 41.42. and so are the Saints adorned, Ezek. 16.11. I decked thee also with Ornaments, I put bracelets upon thy hands, and a Chain on thy neck. By chains of gold you may understand, first, the spiritual Laws of Christ, which are called his Yoke, Mat. 11.29, 30. unto which the Saints are to submit their neck, and account it their dignity, as well as their duty, their privilege, as well as their Allegiance, to be found obe­dient to all Christs commandements, and observing of all his holy Ordinances.

4 Meditation. The Yoke of Christs spiritual Lawes, and holy Ordinances put upon the neck of his Disciples is no Abridgment of the Saints Liberties, but an enlargement of their beauty and Dignities, Mat. 11.28, 29, 30. and Pro. 1.8, 9. My Son, hear the instruction of [God] thy Father, and for­sake not the Law of thy Mother, [Jerusalem which is above, who is the Mother of us all, Gal. 4.26.] For they shall be an Ornament of grace to thine head, and chains [of gold] about thy neck. Christs Lawes being obeyed and his ordinances observed, is the Churches praise, 1 Cor. 11.1, 2. I praise you, brethren, that ye have kept the ordinances, as I delivered them unto you.

II. By those Chains of gold you may also understand all the graces of Christ, joyned together as links making one Chain of grace put upon the neck of a poor Saint, Pro. 3.22. So shall they be life unto thy Soul, and grace unto thy Neck.

5 Meditation. The variety of spiritual gifts and graces, which poor Saints receive from Christ, are a greater beauty and glory unto them, than all the Rowes of Jewels, and Chains of gold are to the rich and great ones of the world. Pro. 20.15. There is gold and a multitude of Rubies, but the Lips [Page 49] of knowledge are a precious jewel. Cant. 4.9. Thou hast ra­vished my heart, my Sister my Spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck. O how is the heart of Christ taken with the graces of his Spirit in the hearts of his Saints!

III. Those chains do also signifie the Bonds and Persecutions which the Saints and Servants of God do suffer for Christ and the Gospel, Act. 28.20. For the hope of Israel I am bound with this chain. And 2 Tim. 1.16. Onesiphorus was not asha­med of the Apostles chain, that is to say, of the persecu­tions which he suffered for the Gospel of Christ, which suf­ferings have their glory, 1 Pet. 4.14, 16, 17. and the Saints prove more than Conquerors at last, Rom. 8.35, 36, 37, 38, 39.

6 Meditation. Though the Saints are bound with chains of persecution, under the coercive power of Antichristian Magistrates, yet their chains (their sufferings) are their glory; and they shall be loosed from their bands and chains (delivered from their sufferings) and they shall bind their Persecuters in chains. Psal. 149.8, 9. This ho [...] have all his Saints, to binde Kings in chains, and to execute the judgement written. Luk. 19.27. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Though the Church was in bands and chains under Shi­shak King of Aegypt, yet God was purposed, and promised to deliver her, 2 Chron. 12.6, 7, 12. and foretold her that the Aegyptians her enemies should come after her in chains, and fall down unto her, Isa. 45.14, 16, 17, 18. & 60.13, 14, 15, 16, 22. The Sons of them that afflicted thee shall come bending unto thee, &c. And I will glorifie the house of my glory, and I will make thee an eternall excellency; I the Lord will hasten it in his time.

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

IN the former Verse was set forth the Churches present beauty under the Government of Abijah, and in this Verse you have a promise of the Churches and the Saints future glory illustrated, 1. By a Reformation of Religion. 2. By the Execution of good Laws; both which was performed in the Reign of Asa King of Judah, 2 Chron. 15.12, 16, 18.

We will make thee borders of gold] In this promise of the Churches future glory, observe, 1. The Person promising, God the Father, Word, and holy Spirit, who is three di­vine Subsistences in one divine Essence, 1 Joh. 5.7. We. 2. The Act of Gods power effecting this promise, We will make; that is, create, Isa. 65.17, 18, 19, 25. 3. The thing promised, to wit, future glory, figured forth here, 1. by bor­ders of gold, 2. by studs of silver. And 4. the person unto whom this gracious promise of greater glory is made, Thee, which is the Church and Saints of God, Isa. 60.1, 2, 7, 15, 19, 20, 21, 22.

The words of this Verse being granted by all Expositors to be (in the Mysterie of this Scripture) Christs promise to his Church of future glory: And this word [We] expressing the Person that made this promise, it must necessarily be un­derstood to be Christ, unto whom this word of the plural Number [We] may as properly be applyed as the word [Us] Gen. 1.26. Let us make man in our image. For by him were all things created, Col. 1.16, 17, 18. We, that is to say, Christ, who is God, Rom. 9.5. the Father, Isa. 9.6. the Word, Rev. 19.13. and the holy Spirit, 2 Cor. 3.17. which are one in Essence, and three in witness, 1 Joh. 5.7. And therefore He is often in the Scripture of truth described by a word of the plural Number; and so here, We will make, &c.

[Page 51]1 Meditation. The great mysterie of the Trinity in Unity and Unity in the Trinity, is unveiled and revealed in the Face of Christ, by the Spirit of God and Word of the Scri­pture, unto the hearts of Beleevers, 2 Cor. 4.6.

The only way of the true and right knowledge of God, is by Christ. Joh. 1.18. No man hath seen God at any time; the onely begotten Son, which is in the bosome of the Father, he hath declared him. Christ is the Image of the invisible God, Col. 1.15. the Brightness of his glory, and the Character of his substance, Heb. 1.3. By whom God giveth forth a perfect representation and manifestation of himself. John 14.9. He that hath seen me, hath seen the Father. And Vers. 7. If ye had known me, ye should have known my Father also.

So that in Christ, God the Father, the Word, and the holy Spirit, (who are the Trinity, or three divine Subsistences, that bear record in heaven, 1 Joh. 5.7.) is to be seen and known, as by Name, Image, and Operations; and that in the unity of the divine Nature, for these three are one, 1 Joh. 5.7. It is the incommunicable privilege of Christ, to behold and enjoy the full vision and fruition of God, Matt. 11.27. As he and his Father is one, Joh. 10.3. God doth make known himself unto his Saints by Christ, 2 Cor. 4.4, 6. As he is Emamnuel, God with us, Mat. 1.23. who manifesteth himself unto Beleevers, Joh. 14.20, 21. At that day ye shall know that I am in the Father, and you in me, and I in you.

We will make thee] Consider here, 1. The good pleasure of Gods will, We will. This favour is not forced, it's free-grace which Christ promiseth his Spouse, his Church, his Saints.

2 Meditation. It's mercy, not merit, that moved Christ to give his Saints grace, and to promise his Church future glory And if God will love the Saints freely, Hos. 14.4, 5. pardon their sins for his owne sake, Isa. 43.21, 22, 23, 24, 25. & justifie them freely, Rom. 3.24. sanctifie them & save them by grace, Eph. 2.8. What hath any poor tossed, tempted, troubled Soul to say against this rich and free grace of God towards [Page 52] poor sinners in Jesus Christ? Rom. 9.15, 16. For he saith, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. It's Gods good will. So if God will glorifie the house of his glory, and make the place of his feet (his Zion) glorious, Isa. 60.7, 13, 15. even an external excellency, Who hath any thing to say against it? We will make thee.

Consider 2. the Act of Christs power. To make is to create, Isa. 65.18. Behold, I create Jerusalem a rejoycing, and her peo­ple a joy; which is thus expressed, Isa. 60.15. I will make thee an eternal excellency, a joy of many generations, Isa. 45.8. I the Lord have created it. What the hand of the Lord doth, he is said to create, Isa. 41.20.

3 Meditation. The Saints grace and glory both in the be­ginnings and encreasings thereof, are the Operations of God the Father, the Word, and the holy Spirit.

We will make thee, &c.] 1. A new Creature, Eph. 2.10. For we are his workmanship created in Christ Jesus, &c. Whoso­ever is in Christ is that new creature, 2 Cor. 5.17. II. A Renewed inward man, 2 Cor. 4.16. The inward man is re­newed day by day; the inward man is the New man, the Man within, the hidden Man of the heart, the spiritual man, the Man in Christ, who is renewed daily by the Spirit of God, Tit. 3.4, 5, 6, 7. III. A New Jerusalem, Rev. 21.2, 3, 5, 6, 7. Behold, I create Jerusalem a rejoycing, &c. Isa. 65.18. I will glorifie the house of my glory, Isa. 60.7, 13, 15.

Now all this grace and glory is figured out here by Bor­ders of gold, and Studs of silver. Or, by Rows of gold, and Specks or knobs of silver. These Borders or Rowes, signifie a comely and orderly disposing of things for honor and orna­ment. Isa. 54.11, 12, 13. And all thy borders of pleasant stones. And hereby was typed forth the Righteousness of the Israel of God after the Spirit in the Lords portion of his Holy land. Compare Ezek. 45.1, 2. with Isa. 60. [...]1. And by Studs, Specks, or Knobs of silver, which were for greater beauty, lustre and glory unto the Church and Saints; you may understand the variety of spiritual gifts and graces [Page 53] yet more plentifully bestowed upon the Churches and Saints in Gospel times, 1 Cor. 12.4, 5, 6.7, 8, 9, 10, 11. which Christ here promised to give unto them.

4 Meditation. The Ministrations of the Spirit under the Gospel, with the gifts and graces accompanying the same, are much more glorious and excellent than those under the Law, 2 Cor. 3.7, 8, 9, 10, 11. therefore called, I. the ministration of the Spirit, Vers. 8. II. The ministration of Righteousness, Vers. 9. And III. the Excellency appeared in that the ministrations of the Gospel are to remain, Vers. 11.

Vers. 12, 13, 14. While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof, &c.

THese verses contain the Spouse's commendation of the excellencies of her beloved Lord Jesus, by the Redolency of those sanctifying fruits of his holy Spirit, which Christ had communicated unto her; the Fragrancy and Odoriferous sweetness whereof she doth Metaphorically illustrate by three excellent Spices in a continued Allegory.

In this 12^th verse, are two things especially to be observed, First, the Mutual Fellowship between Christ and his Spouse, his Churches, his Saints. The King sitteth at his Table. I will sup with him, and he with me, Rev. 3.20. Truly our fellowship is with the Father, and with his Son Jesus Christ. 1 Joh. 1.3. Secondly, the Effect of her fellowship with her beloved, to wit, the Odour, and Savour of her spiritual gifts and fruits. My Spiknard sendeth forth the smel thereof. 2 Cor. 2.14. Now thanks be to God, which alwayes causeth us to triumph in Christ, and maketh manifest the Savour of his knowledge by us in every place.

While the King] The King (in the history of this Scripture) [Page 54] was Jehosaphat, the King of Judah, who reformed religion, sent his Princes to teach in the Cities of Judah; and with them he sent Levites, and they taught the people, 2 Chron. 17.5, 8, 9. By the King (in the mystery of this Scripture) is meant the Churches beloved Lord Jesus, who is King of Sion. Psal. 2.6. Yet have I set my King upon my holy hil of Sion. And Christ (in the spiritual sense of this Scripture) is the King of Saints. Rev. 15.3. Just and true are thy wayes, thou King of Saints.

1 Meditation. The Lord Jesus Christ is the King of Saints, and the King of Sion, and shall be King over all the Earth. Rev. 15.3. Psal. 2.6. & Zach. 14.9.

1 The Lord Jesus Christ setteth up his Kingdome of grace in the hearts of beleevers, Luk. 17.20. The kingdome of God is within you. This is the kingdome of Gods grace, which reigneth through righteousnesse, unto eternal life by Jesus Christ our Lord, Rom. 5.21. The Lord is our King and he will save us. Isai. 33.22. Thus Christ is Throned and Crowned in the day when any soul is espoused unto him as a chast virgin, 2 Cor. 11.2. Go forth ye Daughters of Jerusalem, and behold King Salomon with the Crown, wherewith his Mother crowned him, in the day of his espousals, Cant. 3.11. The Love of which espousals Jesus Christ never forgetteth, but it is always fresh upon his heart, Jer. 2.2, 3. I remember thee, the kind­ness of thy youth, the love of three espousals.

2 The Lord Jesus Christ setteth up his kingdome in Sion, amongst his Saints in his Churches, in Gospel-times: this was foretold by his holy Prophets, Isai. 24.23. when the Lord of hosts shall reign in mount Sion even in Jerusalem: also Micah. 4.6.7. In that day, saith the Lord, will I assemble her that halteth and I will gather her that is driven out, and her that I have afflicted, and I will make her, that halteth a remnant, and her that was cast far off, a great Nation, & the Lord shal reign over them in mount Sion from henceforth even for ever. Which Prophe­sies were in part fulfilled, when Christ came in the flesh, Zach. 9.9, 16. [& Joh. 12.15. Fear not O Daughter of Sion, behold thy King cometh,] Called his 12. Apostles and instruct­ed them concerning his kingdome. Acts 1.3. The Keyes of [Page 55] the Kingdome of his Church, of Zion, he gave to his Apostles, Mat. 16.18, 19.

3 The Lord Jesus Christ will set up his Kingdome on the Earth in this world, to wit, a Kingdome of righteousnesse, Psa. 45.6. & Heb. 1.8. But unto the Son, God saith, Thy Throne O God is for ever and ever, a Scepter of Righteousnesse is the Scepter of thy Kingdome. Isa. 32.1. Behold a King shall raign in Righteousnesse, Ier. 23.5, 6. And a King shall raign and pros­per, and this is his Name, whereby he shall be called, The Lord our Righteousnesse, he shall execute Judgement and Justice in the Earth, & Ier. 33.14, 15, 16. The open vision, of this kingdome of Christ is given to the faithfull witnesses, who shall rise and Prophesie, saying, The Kingdomes of this world are become the Kingdomes of our Lord, and of his Christ, and he shall raign for ever and ever, Rev. 11.3, 4, 7, 11, 12, 15, 17. The God of Heaven will set up this kingdome of Christ, in the dayes of the Kings of the world, Dan. 2.44. And will give it unto Christ his Son, Dan. 7.12, 13, 14. and to his Saints, Dan. 7.27. And all Dominions shall serve and obey him.

This King hath three sorts of Enemies opposing him in these his kingdomes, who say, (as those Citizens did Luk. 19.14.) We will not have this Man to raign over us. Concerning whom Christ will say, (as that Noble Man did in the Parable touching the kingdome Luk. 19.27.) But those mine Enemies, which would not that I should reign over them, bring hither, and slay them be fore me.

First the natural Man is an Enemie unto Christs kingdome of grace, Rom. 8.7. The carnal mind is emnity against God. The Natural Man receiveth not the things of the spirit of God, 1 Cor. 2.14. But is alienated and an Enemy to Christ, and the king­dome of his grace in the hearts of his people, through wic­ked works, untill he be converted and reconciled, Col. 1.21.

Secondly, The man of sin, and Son of Perdition is an Ene­mie unto Christs kingdome in Sion, 2 Thes. 2.3, 4, 7, 8. Who opposeth and exalteth himselfe above all that is called God, or that is worshiped, and that in the Temple of God (the Churches of Christ so called, Ephes. 2.19, 20, 21, 22.) This is Antichrist [Page 56] that denyeth the Father and the Son, 1 Joh. 2.22. The Beast, [...]he false Prophet, who would keep the people of God in Babylon, and would not suffer them to return to Sion, but makes war against Christ and his Saints. Rev. 19.19, 20.21. And the Beast was taken, and with him the false Prophet, who de­ceived them, that had received the mark of the beast and them that worshiped his Jmage, and were destroyed.

Thirdly, A Mighty Man, who shall arise and will be an Enemy unto Christs Kingdome in the earth, As Doeg against David, Psal. 52.1, 5, 6, 7. Or as Herod against Christ, Math. 2.1, 2, 3, 16. Or that other Herod with his Men of war, who set Christ at nought, Luk. 23.11. The great day of the the Lord is neer, it is neer, and hasteth greatly, even the voyce of the day of the Lord; The mighty man shall cry there bitterly. Zeph. 1.4, 6, 8, 9, 12, 14. This mighty man is he, that in the time of the forth kingdome upon earth shall arise after the ten Kings are risen: And he shall be divers from them, and he shall subdue three Kings or Kingdomes, And the Saints shall be given into his hands for 24 moneths, But the judgment shall sit, and they shall take away his Dominion to consume and to destroy it to the end. Dan. 7.23, 24, 25, 26, 27.

Sitteth at his Table] [...], While the King was in his Round, This manner of speaking alludeth unto the Jewish Form of Sitting at the Table, the Hebrews were wont to sit round about the Table at their Feasts, in a Circumfe­rence or Circle, 1 Sam. 16.11. [ [...]] For we will not Round [the Table] till he come hither. Which Phrase sheweth, that Christ did not sit at Table and Sup alone, but was accompanied with his Saints Luk. 22.30. That ye may eat and drink at my Table in my Kingdome. This Kingdome is his Church, the Keyes whereof he gave unto his Apostles, Mat. 16.18, 19. And his Table in his Kingdome is the Lords Table, to wit, his holy Ordinances (especially that of the Lords Supper. 1 Cor. 10.21. Called the Lords Table) where Christ sits and Sups with his Saints. As the Tabernacle, wherein God was present, was rounded about with the Elders of Jsrael, Num. 11.24, 25. when God put his spirit upon them, [Page 57] wherein were his ordinances, called his Table, Mal. 1.7, 8, 9. So the Throne whereon Christ sitteth (to wit his Church, wherein are his Ordinances, and his Table, 1 Cor. 11.2.) was surrounded with the 24. Elders clothed in white Ray­ment, Rev. 4.2, 4. which Elders were his Saints, his Spouse, the Bride, the Lambs wife, for the fine linnen [which was their white Rayment] is the righteousnesse of Saints, Rev. 19.6, 7, 8, 9.

2 Meditation. Christ and his Saints, do enjoy mutual communion and spiritual fellowship one with another, at the Lords Supper, and in all other his holy Ordinances. 1 Cor. 10.15, 15, 17. I speak as unto wise men Judg ye what I say, The Cup of blessing, which we blesse is it not the communion of the blood of Christ? The bread which we break is it not the communion of the body of Christ?

Christ Sups with his Saints, and the Saints Sup with Christ, in his holy Ordinances, Rev. 3.20. Behold I stand at the door and knock; If any man hear my voyce, and open the door, I will come into him, and sup with him, and he with me. Christ giveth h [...]ints spiritual Bread, hidden Manna, New-wine and water of life at his Supper, and in his Ordinances, and bids them, Eat O friends, and drink, yea drink abundantly, O beloved. Cant. 5.1. Thus Christ maketh them a Feast of fat things full of marrow (full of divine sweetnesse, and comfort in the enjoyments of himselfe) and wine on the Lees well refined, (abundance of his holy Spirit reviving and refreshing the Souls of his poor hunger-thirsting Saints) in his holy Ordi­nances, Isa. 25.6. The Saints when they sup with Christ, have meat and drink, which others know not of. Those beleevers, who sleight or neglect any of the holy Administrations and Ordinances of God, do want that fellowship with the Fa­ther, and that communion with Jesus Christ in the Spirit, which other beleevers do enjoy, 1 Joh. 1.1, 2, 3, 4. That which we have seen with our eyes, and our hands have handled, of the word of life declare we unto you, that ye also may have fellow­ship with us, And truly our fellowship is with the Father, and with his Son Jesus Christ. O dear Freinds! be not wanting to your precious souls, either in sleighting or neglecting the Ordinan­ces [Page 58] of God, why should you cry, O my leanness, my barrenness, &c? Seing Christ in the great day of the Feast, stands & cryes If any man thirst, let him come to me and drink Joh. 7.37, 38, 39. How unkindly do ye deal with Christ, to sleight and neglect or refuse his gracious Invitations, to heavenly banquets at his Table? Isa. 50.1. & Rev. 22.17. The spirit and the bride saith, Come and take the water of life freely.

My Spikenard sendeth forth the smell thereof] These words declare the effect of the Spouse's fellowship with her beloved the Lord Jesus Christ: the King while he sat at his Table, Spikenard is a very pleasant and precious fruit and of great estimation, [Plin. lib. 12. cap. 12.] such was that Oynt­ment, wherewith Mary anoynted our Saviour Jesus Christ, unto his Burial, Mark. 14.8. & Joh. 12.3. Then took Mary a pound of Oyntment of Spikenard, very costly, and anoynted the feet of Jesus, and the house was filled with Odour of the Oyntment. By this Odoriferous Nard you may understand the spiritual gifts, and sanctifying graces of Christ in the hearts of beleevers, which in their communion with Christ, do send forth a redo­lent sweet Savour, Cant. 4.13, 14, 15, 16.

3 Meditaion. The Fruits and Graces of the Spirit, in the hearts of beleevers acted and drawn forth by Christ, in their communion with him in his holy Ordinances, give a sweet Savour, Ezek. 20.40, 41. For in my holy Mountain, saith the Lord God, there shall all the house of Israel serve me, there will I require your offrings, with all your holy things, and there will I accept them, I will accept you with your sweet Savour, & Cant. 4.10. The smell of the Spouse's Oyntments is better then all spices, & Cant. 7.13. The Mandrakes give a smell, and at our gates are all manner of all pleasant fruits, new and old, which I have laid up for thee, O my beloved. They are not only a sweet smelling savour unto Christ, but unto others also. 2 Cor. 2.14, 15. Now thankes be unto God, which alwayes causeth us to triumph in Christ, and maketh manifest the savour of his knowledg by us in every place.

Vers. 13. A Bundle of Mirthe is my well beloved unto me: he shall lie all night betwixt my breasts.

IN this verse you have, First, The Spouse, the Churches, the Saints high esteem of Christ, declared, 1. By her compel­lation, my well-beloved, 2. By a fit comparison, As a bundle of Mirrhe unto me. Secondly, The Syouse's holy Resolution to entertain Christ into nearest and dearest communion, He shall lye all night between my breasts.

A Bundle of Mirrhe &c.] Mirrhe was one of the principal Spices in the holy oyntment. Exod. 30.23. It was offered to Christ at his Birth, Mat. 2.11. and with it his body was a­nointed at his death. 19.39, 40. It was used also in perfums Cant. 3.6. and was of a sweet smell. Cant. 5.5. and called pure Myrrhe, Exo. 30.23. Pliny. Lib. 12. cap. 16. report­eth, that there is an Odoriferous tree called the Mirrhe-tree, that sweateth out a sweet Gum, which is called Stacte, or Mirrhe, bitter in tast, but sweet in smell, unto this bitter-sweet Gum, the Spouse compares Christ crucifyed, whose sufferings though very bitter unto him, were exceeding sweet and Soveraign unto her.

1 Meditation. The bitter Agony and sufferings of Christ applyed by the Spirit, and faith unto poor Souls are exceed­ing sweet. Ephes. 5.2. Christ hath loved us, and hath given himselfe for us, an offering, and a sacrifice to God, for a sweet smelling Savour. The fellowship of Christs sufferings make­eth the Spouses fingers drop with sweet smeling Mirrhe, Phil. 3.10. & Cant. 5.5. And his lips (to wit, his promises of pardon and grace, spoken unto the hearts of his Saints) drop sweet smelling Mirrhe, that is to say, are full of divine sweetnesse, Cant. 5.13.

A bundle of Mirrhe, or a bag of Mirrhe] By which Metaphor is implyed, First, the abundance & variety of spiritual Excel­lencies [Page 60] in Christ, to wit, of the Spirit and of spiritual bles­sings, Ephes. 1.3. Secondly, a plentiful preservative against the infection of sin and it's ill Savour. Sin is said to be sealed up in a bag or bundle. Job. 14.17. which sendeth forth an ill savour, and is very bitter, yea and infecting to the hearts of Christians; therefore by faith Christ crucified, is compared to abundle of Mirrhe, that the benifits of his death and resurrection may comfort and preserve the Soules of beleevers from the bitternesse and deadly infection of sin, and his pardoning sanctifying grace may be a sweet smelling Sa­vour in the soul.

2 Meditation. Christ is most sweet unto poor Souls, when sin is most bitter. Rom. 7.22, 23, 24, 25. O wretched Man that I am, who shall deliver me from the body of this Death? I thank God through Jesus Christ our Lord. When a Soul is under the conviction of sin, sees his lost and perishing estate, is troubled and burthened, with the guilt and polution of his iniquity, Oh how sweet is the love of God in Christ, applyed by faith in a promise of grace unto his heart by the Spirit of God? And what an excellent Soveraign cordial is Christ, in any of the promises, duties, or ordinances unto a wounded conscience, an afflicted Spirit, and poor disconsolate Soul, troubled for his sins? Isai. 61.1, 2, 3. & Mat. 11.28, 29. Come unto me all ye that labour, and are heavy laden and I will giue you rest, and you shall find rest unto your Souls.

He shall lye all night betwixt my breasts.] By Breasts are here meant the hearts of beleevers, which is Christs bed-Chamber. Cant. 3.7. where he who is her beloved Lord and husband, is most really and cordially entertained by his Spouse into nearest and dearest Communion of the Marriage-Covenant.

3 Meditation. A Christians heart is Christs Lodging. Eph. 3.17. Christ dwels in their hearts by faith. Psa. 152.13, 14. This is my rest forever, here will I dwel, for I have desired it. O blessed Guest! My well-beloved Lord Jesus Christ, shall have my whole heart for his Bed-chamber, and he shall lye all night betwixt my breasts. The Saints desire to have their bears prepared as a bed of Spices, to entertain their spiritual Husband, with faith, love, and all other fruits of the Spirit, [Page 61] Cant. 7.13. And Christ perfumeth the Saints hearts with his Mirrhe, to wit, his Spirit and grace, Jam. 4.6.

By Night you may understand, first, a time of rest, peace, and pleasure. Isa. 21.4. with Eccle. 2.23. The Spouse could not rest without the presence and enjoyment of her Lord Jesus Christ. If a poor Soul lodg upon a bed of down, it can­not rest unlesse it have Christ in his armes, what outward peace, pleasure and quiet enjoyments soever, a gracious Soul may possesse in this world, yet it cannot rest nor be satisfied without the bosome loves of Christ. The Soul hath no peace, takes no pleasure in any Creature-Comforts, unlesse it have the imbracings of Christ, whatsoever creature-enjoyment or Contentment Beleevers have in this life, yet they reserve their hearts for Christ, and for his loving kindnese.

4 Meditation. Gracious Souls cannot rest satisfied in all crea­ture-enjoyments without the presence, loves, and manifesta­tions of Jesus Christ. Cant. 3.1, 2, 3, 4. Christ is the top of all the new creatures contentments, Col. 3.11. The Lord Jesus is the cheif of all the Spirtuall man's relations, Cant. 5.10.16. None lieth so near the Spouses heart as her wel­beloved: her spiritual Husband only is admitted into secret communion with her heart, he shall lie all night betwixt my Breasts.

Secondly, By Night you may also understand a time of affliction, Lam. 3, 1, 2. whether through dark desertion, or stormy Temptation &c. Whether through violent persecu­tion, or prevalent Corruption &c. However it is Night with the Spouse, the Churches, the Saints of God, when they are under any such kind of Dispensations, and during that dark and cloudy dispensation, the Spouse most affectionately desires heart communion with her beloved.

5 Meditation. Christ hath most of his Spouse's affections, when she is exercised with greatest afflictions. Cant. 5.8. Then she was sick of love, she could not live without Christ in her armes, in her bosome, yea in her very heart, he shall lie all the night (to wit, of affliction, temytation, persecution, and desertion) betwixt my breasts. Oh! what heart-work­ings have gracious Souls after Christ under these dispen­sations, [Page 62] afore mentioned! How are their desires enlarged, and their loves encreased at such times towards Jesus Christ! And if he delay his coming and communion with them, then they suddainly grow heart-sick for his presence, Cant. 2.4, 5, 6. Stay me with flagons, comfort me with apples, for I am sick of love.

Vers. 14. My Beloved is unto me as a cluster of Champhire in the Ʋineyard of Engedi.

In this verse the Spouse further setteth forth the Excellen­cies of Christ her beloved, by another Metaphor, to wit, Camphire, amplifyed first, by the plenty of it, A cluster of Cham­phire, secondly, by place thereof, in the vinyards of Engedi.

My beloved is unto me, &c.] That which I would have you especially to observe in these words is the Spovse's Propriety of faith unto whole Christ, My beloved, doth expresse an act of faith; My Lord and my God. Joh. 20.28, 29. also of affect­ion, My beloved freind, Cant. 5.16. This is my beloved, and this is my freind. My Beloved Father, Isa. 9.6. & 2 Cor. 6.18. I will be a Father unto you, and ye shall bee my Sons and Daughters, and my beloved husband, Hos. 2.7, 16, 19, 20. Thou shall call me Ishi, that is to say, my Husbond.

1 Meditation. They who are espoused unto Christ in spiritual relation, should be constant in their spiritual affe­ction unto him; Christ loveth his to the end, Joh. 13.10. so should every Beleever love him for ever, Psa. 116.1. & Mat. 22.37.

Souls ought not to coole sn their spiritual affections unto Christ Jesus; Jer. 2.5.13. Thus saith the Lord, what Ini­quity have your Fathers found in me, that they are gone, far from me? Christ doth take it unkindly that any beleevers should leave their first love, Rev. 2.4. And this they do, first, when they neglect to live by Faith, Heb. 3.12. Secondly, when they growing secure & carelesse, do neglect holy duties, Cant. [Page 63] 5.2, 3, 4. Thirdly, when they either fall into some grosse Sin, or allow themselves in some secret lust, Heb. 3.13. which hardeneth the heart.

The Spouse did not only professe her faith in owning Christ, and declare her affection towards him in calling Christ her beloved, My beloved is mine, Cant. 6.3. But she doth also testify her Experience of Christ, saying, My beloved is unto me, &c. whereby the Spouse doth appropriate whole Christ unto her selfe, and speaking in the Singular Number, she would teach every particular Church, and every indivi­dual Saint, to apply whole Christ by faith unto themselves.

2 Meditation. Faith doth apply whole Christ unto every particular Saint, and makes them sing, My beloved is mine, Christ is mine, My Lord and my God, Joh. 20.28, 29.

My beloved is unto me, &c.

All that Christ is, that he is to me, A friend to me, A Fa­ther to me, an husband to me, Christ is light to me, and life to me, He is Wisedome, Righteousnesse, Sanctification and Redem­ption unto me, 1 Cor. 1.30. Christ is my joy, my Comfort, my peace, my Mediator, my Advocate, my Saviour, yea Christ is all and in all to me, Col. 3.11.

Whatsoever the Scripture of truth witnesseth that Christ is unto those who have union in him, relation to him, and com­munion with him by the Spirit and Faith, Christ is the same unto every individual beleever. And none know experimen­tally what Christ is to his Spouse his Churches, his Saints but those Souls, that have the Communications of himself, of his holy Spirit & of his saving-sanctifying grace, applyed by faith unto themselves, Rev. 2.17. None knowes but he that receives.

Who knoweth that divine light, life and glory, which is revealed by the Spirit in the heart of a beleever but himself? 1 Cor. 2.9, 10, 11, 12. Or who can tell what spiritual com­forts what refreshing joys, and what unspeakable peace, Je­sus Christ is unto any poor Soul, save he or she, that do enjoy it, and himself with it, 1 Pet. 1.3, 5, 8. Ye rejoyce with joy unspeakable and full of glory through beleeving in Christ. O blessed Saint! What is Christ to thee?

My beloved is unto me, the cheefest of Ten-thousand, He is [Page 64] my Lord, Phil. 3.8. my King, Rev. 15.3. my Saviour, Tit. 1.4. and my All, Col. 3.11. O sinner! What is Christ to thee?

Christ is nothing to me, I see no form nor comlinesse in him, saith the ignorant, impenitent, unbeleeving sinner, Jsai. 53.1, 2, 3. that I should desire him. Away with him, cru­cify him, We will not have this man to reign over us, Luk. 19.14.

Say ye to the Righteous that it shall be well with him, wo unto the wicked it shall be ill with him, wo unto their Soul, For they have rewarded evill unto themselves, Jsa. 3.9, 10, 11. & Luk. 19.27.

As a Cluster of Camphire] The word [ [...]] is sometimes taken for the Name of a Tree called a Cypresse Tree, which preserveth from putrefaction, and yeeldeth a sweet Savour. And so the Septuagint Translation renders the word here, [ [...]] A Cluster of Cypresse is my beloved unto me. This Cypresse, is a Tree, shrub, or plant of rare virtue and operation, whose fruit grew in great Clusters, which were both beautifull, and medicinall, also it signifyeth a Propitiation, Deu. 21.8. an Expiation, Pro. 21.18. and a Ransome, Isa. 43.3. And so the Spouse here may have reference to the work and fruit of Christs death, whereby he became a Cluster of Redemption unto his Church; for as a Cluster consisteth of many berries compact together in one bunch; so the Redemption of Christ hath all saving mercy, sanctifying grace, and everlasting love compacted together, and all have their fragrancy, and spiritual Operation in the Application thereof unto beleevers, Ephes. 5.2. Christ also hath loved us, and hath given himself for us an Offering, and a Sacri­fice to God for a sweet smelling Savour.

3 Meditation. The Benefits which beleevers have by the Re­demption of Christ crucifyed are very many, very efficacious, and very sweet.

First, In general, all Spiritual blessings in heavenly things in Christ Jesus are the Benefits of our Redemption by Christ. Ephes. 1.3, 4, 5, 6, 7.

Secondly, In the particular, Our union by Faith, the Par­don of sin, our Reconciliation with God, the Sanctification [Page 65] of our hearts and lives, our peace of conscience, and the Sal­vation of our Souls, are the Benefits of our Redemption by Christ, 1 Cor. 1.30. These areas a Cluster of Camphire, full of divine virtue, and spiritual sweetnesse unto beleevers, when they can apply these benefits unto themselves by Faith.

In the vineyards of Engedi.] Engedi was the name of a place in the land of Canaan, the lot of the Tribe of Judah in the wildernesse, Josh. 15.62. A very fruitfull Soyl, famous for vineyards, and fruitfull Trees, also strong holds, 1 Sam. 23.29. & Ezek. 47.6, 7, 8, 9, 10, 12. This Engedi was the place where the Children of Moab, and the Children of Ammon came against Jehoshaphat to battel, called Hazazon-Tamar, which is Engedi. 2 Chron. 20.1, 2, 3, 14, 15, 17, 22, 23, 24. This noteth unto us the great Redemption, Salvation, and Victory which the Church and every particular Saint shall obtain by Christ crucifyed over all their Enemies. 1 Cor. 15.57. & Rom. 7.24, 25. & Rom. 8.37, 38, 39.

4 Meditation. Christ will be a strong hold, and horn of Salvation unto his Churches, and his Saints, in the midst of their greatest dangers. Isai. 4.5, 6. & Psal. 18.1, 2, 3. Christ hath been with his people in six troubles and in seven, he will not forsake them, Job. 5.19. For he hath said, No, I will not leave thee, no no I will never forsake thee, Heb. 13.5, 6. Five negatives are here used by the Spirit to confirm their Faith.

Also by the vineyards you may understand the Churches of Christ. Isai. 5.7. The vineyard of the Lord of Hosts, is the house of Israel, and the men of Judah his pleasant plant. The Church of the Jewes was Gods vineyard, Cant. 8.12. My vineyard which is mine is before me. The vineyards of Engedi, do resemble the Churches of Saints in Gospel-times, (e­specially in the dayes of the Apostles) for fruitfulnesse, which was the Spouse's commendation both Metaphorically and Prophetically sung by Christ, Cant. 4.13, 14, 15, 16. Thy Plants are an Orchard of Pomegranats with pleasant fruits, Camphire, and Spikenard, all the Tree of Frankincense, Myrrhe, and Aloes, with all the cheefe Spices. Such vineyards were [Page 66] the Churches in Galatia, Asia, and Thessalonica, 2 Thes. 1.3. We are bound to thank God alwayes for you Brethren, as it is meet, because your Faith groweth exceedingly: and the love of every one of you all towards each other aboundeth.

These fruits of the Spirit did flow from Christ. Hos. 14.8. From me is thy fruit found. Christ is the vine, Joh. 15.1. And the fruits of his Spirit are the Clusters of grapes, Gal. 5.22, 23. And his Churches of Saints are the vineyards, Cant. 8.12. And the Saints are the grape-gatherers. Cant. 7.11, 12.13. And the Ordinances of God are the Baskets, wherein the bunches of grapes are put by the Husband-man (who is God the Father, Joh. 15.1.) that the Saints may receive them by the hand of Faith, Jer. 6.9. Turn back thy hand as a grape-gatherer into the Ba [...]kets. Go again to Gods holy Ordinances, where by the hand of faith thou mayest receive Spiritual gifts and fruits from Christ, and enjoy abundance of sweet Com­munion with Christ; who will be as a Cluster of Camphire in the vineyards of Engedi unto thy Soul.

5 Meditation. The Saints have most constant sweet Communion with Jesus Christ at his holy Ordinances in his Churches. 1 Joh. 1.3. & Psal. 132.13, 14, 15. I will abundant­ly blesse her provision, and her Saints shall shout for joy.

When a gratious Soul comes to the Church of God, and enjoyeth communion with Christ in his holy Ordinances, he is like one in the vineyards of Engedi gathering the first ripe fruits, such as his Soul desireth: And Christ is as a Cluster of Camphire unto him, full of divine sweetnesse, and spiritual blessings. There the Saints have hidden Manna, sincere Milk, spiritual bread, and living water: meat and drink which others know not of, Spiritual joyes, peace, and comforts, which strangers do not inter-meddle with: Psal. 65.4. Blessed is the Man, whom thou chusest, and causest to ap­proach unto thee, that he may dwell in thy Courts, he shall be sa­tisfyed with the goodnesse of thy house, even of thy holy Temple: To wit, the Church and Ordinances of God. There the Saints have fellowship with the Father, and with his Son Jesus Christ, 1 Joh. 1.3. There Christ and his Saints Sup to­gether, Rev. 3.20. And he makes them a feast of fat things full [Page 67] of marrow, Isai. 25.6. That maketh the Spouse sing unto her well-beloved, a Song of her beloved, touching his vineyard, Isai. 5.1.

O how are the hunger-thirsty Soules of the poor Saints revived, refreshed, comforted, and satiated with the Com­munications of the Spirit and grace of Christ, in his holy Or­dinances? when the Lord meets them, manifesteth himself to them, speaketh gracious words unto their hearts, and witnesseth his love, and sealeth it by his Spirit in the pro­misses of the new Covenant.

Vers. 15, 16, 17. Behold, thou art fair, my love, Behold, thou art fair, thou hast Doves eyes, &c.

CHrist and his Spouse do in these verses renew the praises one of another more succinctly than before, and with greater plainenesse; first Christ commends her beauty, vers. 15. Secondly, the Spouse praiseth her beloved, vers. 16. Thirdly, both Christ and his Spouse do joyntly commend the Churches glory, vers. 17.

In this 15. verse Christs Eulogie is amplifyed, First, by an Introduction, which consisteth of two parts, 1. A word of Attention, and that doubled, Behold, Behold, not only to sa­tisfye her doubts, but also to move admiration. 2. A Title of affection, my Love. Secondly, by a twofold Assertion, 1. of the Spouse, the Churches, and the Saints spiritual Beauty, which is also doubled, noting both the certainty, and the eminency thereof, Thou art fair, thou art fair. 2. of her Chastity and spiritual understanding! Thou hast Doves eyes.

Behold thou art fair, my love, Behold, thou art fair,] The poor Saints (who are the precious Sons of Sion, and the comely Daughters of Jerusalem,) do very much desire to be beautiful and lovely in the eyes of Christ, but they are apt to look altogether upon their own deformities, defilements, [Page 68] pollutions, and corruptions, whereby it comes to passe, that they lye under great doubtings, darknesse and despondencies in their own Spirits, dare not, cannot beleeve that they are comely in the eyes of Christ. They see not the inward beauty and spiritual glory of the new man, the hidden man of the heart. Now Christ being formed in them, and seeing his own Image in their hearts, doth not only witnesse their spiritual beauty and hidden glory, but calleth them to Behold, that is, to consider, and to look upon the truth of grace in them­selves.

Behold, Behold. The word being doubled notes unto us these things, viz.

First, The Saints backwardnesse, indisposition and slow­nesse of heart to beleeve, and to be perswaded, what Christ hath done for them, what grace he hath bestowed upon them, and what spiritual blessings of the new Covenant, God hath blessed them with in Christ Jesus.

1 Meditation. Christ would have his Saints to beleeve, what he hath done for them, what Grace he hath wrought in their hearts, and what spiritual blessings he hath blessed their Souls with in heavenly things. Christ doth say to every poor doubting Soul, as he did to the Ruler of the Synagogue, Mark. 5.36. Be not affraid, only beleeve.

Secondly, It is a Note of wonder and admiration, Isa. 7.14. Behold, a virgin shall conceive and bear a Son, and shall call his name Emmanuel. And so here; Behold, thou art fair. It is no lesse wonderful that a poor sinner should be born of God, Joh. 1.12, 13. And become the Son of God, Gal. 3.26. And also be made partaker of that divine Nature, 2 Pet. 1.4. Yea, and be sanctifyed in Christ Iesus, called a Saint, 1 Cor. 1.1, 2. And washed from his sins in the blood of Christ, Rev. 1.5. and presented to God in the righteousnesse of Christ without spot, Ephes. 5.26, 27.

2 Meditation. When Christ manifesteth the work of Re­generation and Sanctification in the hearts of his Saints, and calleth and causeth them to behold it by Faith, they cannot but wonder and admire the free grace of God in Christ Jesus unto their Souls. Psal. 31.19, 21. Blessed be the Lord for he [Page 69] hath shewed me his marvelous kindnesse, O how great is thy goodnesse! & Psal. 118.21, 22, 23, 24, 28. I will praise thee, for thou hast heard me, and art become my Salvation. This is the Lord; doing, it is marvelous in our eyes.

When God revealeth Christ in any poor Soul, and by his Spirit sheweth unto him the things that are freely given him of God, speaking pardon and peace unto him in a promise of free grace, witnessing the Fathers love, and his Sonship by the Spirit of Adoption, Oh! how doth that poor Saint admire the free grace of God in Christ, and wonder at the love of God in Christ to his Soul! What? Is it so indeed? Hath God loved me with an everlasting love? Is God my Father? Is Christ mine? Am I a child of God? In everlasting Cove­nant with God? and shall I have eternal life? Who am I? Oh how vile am I? how defiled, polluted and sinfull am I? What! love me, pardon my sins, make me an heir of grace, give me a kingdome; O infinite loving kindnesse! Oh admi­rable free grace! Oh the height, and depth, and length, and breadth, of the love of God in Christ, to poor lost perishing sinners!

My love] Christ calleth his Spouse his love: First, because she is the subject of his love; his love is settled upon her: Christs love and delight from all eternity was in the Father, and the Fathers love and delight was from everlasting in Je­sus Christ his Son, but it did not rest there. Pro. 8.22, 23, 30, 31. I was set up from overlasting, and I was daily his delight, rejoycing always before him. Rejoycing in the habitable part of his earth, and my delights were with the Sons of men. For Christ seateth his love upon his Sion, his Churches, and in the hearts of his Saints. Psal. 87.2, 3, 7. & 132.13, 14, 15. and Joh. 14.21. And he that loveth me, shall be loved of my Father, and I will love him, and will manifest my self unto him.

Secondly, Christ calleth her his love, because she is the Ob­ject of his love, his love is communicated to her, & his hearts delight and desire is unto his Spouse, his Churches, his Saints. Cant. 7.10. I am my beloveds, and his desire is towards me. The greatest out-goings of the heart of Christ is towards his Saints, Jer. 31.3, 20. The Saints hearts are the receptacle of [Page 70] Christs love; Though Christ loveth all men, as he did that young Man, Mark. 10.21. Yet he loveth his Spouse, his Churches, his Saints with a peculiar love, Joh. 15.9.10. As the Father hath loved me, so have I loved you, continue ye in my love: O what manner of love is this! 1 Joh. 3.1, 2. No love like Christs, and the Fathers love in Christ. Joh. 17.23, 26.

3 Meditation. The Saints are both the Subjects and the Objects of the heart-loves of the Lord Jesus Christ.

First, Christ bestowes his love upon them, which he ma­nifested, 1. in giving himself for them, Gal. 2.20. 2. in drawing them to himself, Jer. 31.3. 3. in washing away their sins in his own blood, Rev. 1.5. 4. in Sanctifying them by his holy Spirit, 2 Thess. 2.15. 5. in preserving them in himself Jude, 1. And 6. in saving them by grace, Ephes. 2.8. and sealing them unto the day of Redemption. Ephes. 4.30.

Secondly, when Christ hath made his Saints lovely, he looks upon his own Image in them, and loves them, because he sees his own Spiritual gifts and graces in their hearts, wherewith Christ is ravished, Cant. 4.9. Before we be actu­ally his, he loved us with a love of good will, as beholding us in his Fathers choyce, and given to himself in Election, Jer. 31.3. and therefore gave himself for us, Ephes. 5.2. And when we lay in our blood, our time was the time of love, and Christ tooke us out of our blood, and spread his skirt over us (put his Righteousnesse upon us) and entered into Covenant with us, and we became his, Ezek. 16.6, 8. to 14.

But when Christ hath called, justifyed, and sanctifyed his elected ones, made them partakers of his divine Nature, given them his holy Spirit, changed them into his own Image and planted the seeds of his grace in their hearts, & they begin to bud, grow and bring forth the spiritual fruits of Faith, love, humility, zeal, patience, meeknesse, and self-denyall in their lives and conversations, to the praise of the glory of his free grace then Christ loveth them, with a love of most intimate friendship; Then he loves them as a Father, yea with the same love that the Father loved him, Joh. 15.9, 10. Then he loveth them as a Husband, Isai. 54.5, 6, 7, 8, 11, 12, 13, 14. With a conjugal Marriage-love, his bosome-hear [Page 71] love. Then Christ dwels in their hearts, opens the secrets of his Soul unto them, and sheddeth abroad his love in their hearts by his holy Spirit, which he hath given them.

Thou art fair, thou art fair] This gemination noteth, first, the certainty; and secondly, the eminency of the Spouse's, the Churches, and the Saints Spiritual beauty, and inward glory. The word [ [...]] signifieth fair or beautiful, not only in colour, but in comely proportion, and parts, such as engageth affection, and draweth love and complacency, Cant. 4.7. & 7.6. How fair, and how pleasant art thou, O love, for delights. As if Christ wanted words to expresse the Spouse's beauty and comelinesse, as one ravished with her love, he breaks forth into admiration, How fair, and how pleasant; &c. Thus Christ gets into the hearts of his poor Saints, & doth win upon them, and gain their affections (ere they be aware, Cant. 6.12.) by his sweet insinuations.

Also the doubling of the word holdeth forth both variety of beauty, and perfection of beauty; As Peace, Peace, is per­fect peace, Isai. 26.3. So fair, fair, noteth perfect beauty, Psal. 5 [...].2. Also it denoteth eminent beauty and comlinesse; As high, high, is very high, and low, low, is very low, so fair, fair, is very fair, or exceeding beautiful, Ezek. 16.13, 14. Thou was exceeding Beautiful.

4 Meditation. The Churches and Saints of God, do ex­cel in spiritual beauty, and are most fair and lovely in the ac­count of Christ. Psal. 16.3. Prov. 31.10, 29.

The Church of the Jews was beautiful, fair, and comely in the dayes of H [...]zekiah. 2 Chron. 29.3, to 36. & 30, 1. to 12, 17. & 31.2. to 21. The Churches of Beleevers were beautiful and glorious in the dayes of the Apostles, Act. 9.31. 2 Thes. 1.3. And every Saint is fair and lovely in the dayes of its first espousals, Jer. 2.2, 3. and Ezek. 16.13, 15. Christ beholdeth his people as covered with the robe of his Righteousnesse, and cloathed with the garments of his Salvation, and made all glorious with in. Isai. 61.10. and Psal. 45.13. Thou are all fair, my love, there is no Spot in thee, Cant. 4.7. & Ephes. 5.27.

First, Christ is the Churches beauty, as he is the head of [Page 72] the Church, and the Saviour of the body. Ephes. 5.23. And Christ is also the Saints Crown of glory, and Diadem of beauty, Isai. 28.5. For he is their wisdome, Righteousnesse, Sanctification, and Redemption, Cor. 1.30.

Secondly, The Churches and Saints are beautiful in re­spect of all those spiritual gifts and graces, which Christ hath endowed them withall, Joh. 1.16. & Ephes. 4.7. And in this respect, the Spouses Husband and Bridegroom, the Lord Jesus Christ her King doth greatly desire her Beauty, Psal. 45.11.

Thirdly, The Churches and Saints are beautiful and come­ly, in respect of all the holy Ordinances of God, and admini­strations of Christ, which they do, or may enjoy, 1 Cor. 11.1, 2. & Psal. 48.1, 2. & 78.3, 5, 6, 7. All my springs are in thee. There are diversities of gifts, but the same Spirit, And there are differences of Administrations, but the same Lord, 1 Cor. 12.4, 5, 6, 7.

Thou hast Doves eyes] By eyes you may understand, first, Spiritual knowlege, and divine Illumination, called the eyes of our understanding, Ephes. 1.18. Enlightened with the Spirit of wisdome, and revelation in the knowlege of Je­sus Christ, and renewed in the Spirit of our mind by putting on the new Man. Ephes. 4.23, 24. Secondly, By eyes you may also understand, the Ministers of Christ in his Churches, who were called Seers, 1 Sam. 9.9. & 2 King. 17.13. And Eyes, 1 Cor. 12.16, 17, 21, 27, 28. & Rev. 4.6, 8. And therefore are said to be the Saints Guides, Heb. 13.7, 17. False Ministers are called blind guides, Mat. 23.16, 24.

Doves are fearful, peaceable, innocent Creatures, Mat. 10.16. which doe fly to the clifts, or holes of the Rock for safety, Jer. 48.28. God compares his mourning Saints to Doves in the valleies, Isai. 38.14. And his Saints under their captivities, bondages, and sufferings, God compares unto Doves, whose wings are covered with silver, and their feathers with yellow gold, Psal. 68.13. So here Christ com­pareth his Churches & Saints with respect unto the spiritual light and understanding which they and their Teachers have, and shall receive from the unction of his holy Spirit [Page 73] unto Doves eyes, Cant. 4.11. Behold thou art fair my love, be­hold thou art fair, thou hast Doves eyes, &c.

5 Meditation. The spiritual understanding and experi­mental knowlege, which the Ministers and Saints have in Mysteries of God and Godlinesse, accompanyed with a chast, holy, and harmlesse conversation (as becomes the Gospel) renders Sion to be very beautiful. Faith can see far into rhe mysteries of Christ, the Eye of faith can see him that is invi­sible, Heb. 11.27. And behold things not seen, Heb. 11.1.

First, The spiritual understanding and experimental know­lege which the Ministers and Saints in the Churches of Christ have in the Mysteries of God and godlinesse, doth render Sion to be very beautiful. This was a part of the Churches glory and beauty, in the days of the Apostles, Ephes. 2.3, 4, 5, 6. Col. 2.2, 3. And their chast, holy and harmlesse Conversation was another part of the Churches dignity and comlinesse, 2 Tim. 3.10, 11. & Phil. 1.27. & 2.15.

Secondly, Spirirual light will be the glory of Sion, of the Church, and Saints, when God shall restore Jerusalem, Isai. 60.1, 2, 3, 19, 20. The Lord shall arise upon thee, and his glory shall be seen upon thee: The Lord shall be unto thee an everlasting light, and thy God thy glory. And their holinesse and purity shall also be Sions glory in that day. Isai. 60.15, 17, 20, 21, 22. Then saith the Lord, I will make thy Officers peace and thine Ex­actors righteousnesse, thy people also shall be all righteous; and I will make thee an eternal excellency; I the Lord will hasten it in his time.

Vers. 16. Behold, thou art fair, my beloved, yea pleasant, also our bed is green.

THe Spouse doth return praise unto Christ her beloved, expressing his beauty; which she setteth forth 1. by a note of admiration, Behold, 2. by a Title of affection, My Beloved, 3. by an assertion of his excellent beauty, Thou art fair, 4. by an addition to his praise, yea pleasant. And 5. by the blessing of [Page 74] their mutual marriage Communion, Also our bed is green.

Behold thou art fair, my beloved] As if she should say, my beloved Lord Jesus Christ; I have in obedience unto thy command, considered of that Spiritual beauty and comlines, which I received from thee, and do admire that beauty in its fountain, even thy self my beloved, for thou art fair, and whatsoever beauty I have, I have it from thee, and from thy fulnesse have we all received grace for grace.

1 Meditation. Christ is most beautiful in himself, and the fountain of all the spiritual beauty in the Churches and Saints. Cant. 5.9, 10, 16.

Christ is beautiful in himself, if considered, 1. In the form of a Servant. Phil. 2.7. Isai. 42.1. Behold my Servant, in whom my Soul delighteth. Isai. 49.6. It is a light thing, that thou shouldest be my Servant, to raise up the Tribes of Jacob, and to restore the preserved of Jsrael: I will also give thee for a light to the Gentiles, that thou mayest be my Salvation unto the ends of the earth. If the feet of the Messengers (who bring glad tidings of Salvation to the ears of poor lost and perishing Sinners, Rom. 10.15.) be beautiful; How beautiful is Christ crucifyed (who pur­chased that Salvation for them, and brings the glad tidings thereof into their hearts, and preacheth the Gospel of peace to their Soules, Ephes. 2.16, 17.) unto his Saints, who hath done all this for them in the form of a Servant. Christ is more beautiful if considered, 2. in the form of a Son, Dan. 3.23. bearing the Image of the Father, Heb. 1.3. In whose face the Saints do behold the light of the glory of God, 2 Cor. 4.6. And in beholding are changed into the same Image from glory to glory, even by the Spirit of the Lord. 2 Cor. 3.18. By whom beleevers are made Sons. Joh. 1.22. And receive the Spirit of Sonship or Adoption, Gal. 3.26. & 4.6. Whereby they can call God their Father. Rom. 8.15.16. And by that Spirit of Adoption & Sonship all the Saints have accesse through him unto the Father. Ephes. 2.18. And many other dignities and privileges of Son­ship, which are the glorious liberties of the Sons of God.

Christ is most beautiful, if considered, 3. in the form of God, Phil. 2.6. The brightnesse of his glory, Heb. 1.3. The [Page 75] Appearence of the likeness of the Glory of God, Ezek. 1.26, 28. The full knowledge of God in Christ is too wonderful and high to be attained by Beleevers, whilest they are in this corruptible state, and tabernacle of clay, Job 11.7, 8. & 1 Tim. 6.16. He dwelleth in the light which no man can approach unto, whom no man hath seen nor can see. Yet Christ is that living Word of God, whereby God speaks forth himself, and the riches, yea and fulness of his grace and glory, in such a measure, and by such wayes and means as the Creature is made capable to receive the discovery thereof. 2 Cor. 4.6. For God who com­manded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God, in the face of Jesus Christ. And when the Saints are in the visions of the glory of God, and sees by faith that invisible glory in the face of Jesus Christ, they can experience this admirable transcendent beauty of Christ, which the Spouse here sings of, and say Amen to it, Thou art fair my Beloved.

Christ is the fountain of all the spiritual beauty in the Churches, and in every Saint: It is he that decketh his Spouse, his Churches and his Saints with spiritual orna­ments of grace, Ezek. 16.11, 12. cloaths her with the gar­ments of Salvation, and covers her with the robe of righ­teousness, Isa. 60.10. Christ beautifieth his Saints with the gifts and fruits of his holy Spirit, and adorneth them with faith, love, patience, zeal, meekness, humility and self-denial. Thus they are beautiful through Christs comeliness which he puts upon them, Ezek. 16.13, 14. To every one is given grace, according to the measure of the gift of Christ. Eph. 3.7. & Joh. 1.16. And from his fulness have we all received, and grace for grace. Thus the Spouse gives the praise of the grace of God in her unto Christ, from whom she received it, admi­ring and commending his beauty, and that with lively and spiritual affection unto himself.

My beloved] Something hath been spoken of the Spouses, the Churches, and the Saints affections unto Christ, in the 7, 13, & 14 verse. The sweet gradation in her variety of expression, noteth the ardency of her affection unto Christ, whom the Spouse stileth, My beloved, v. 14. My wel-beloved, [Page 76] v. 13. O thou whom my Soul loveth! v. 7. Christ was the sole object of her Souls love in the day of her Espousals, whereof Christ keeps a divine record, bearing the remembrance of their kindness and cordial loves in his heart, Jer. 2.2. Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals. And doth the Spouse cool in her spiritual affections unto Christ, or fall off, and leave her first love? Nay, she is constant in her love to Christ, as appears by this continued Epithte, My beloved. Which words express, 1 Her Propriety in Christ. 2. Her Affection to Christ [the word Beloved (being an Adjective, must have a Substantive supplyed) and implyes] 3 Her Relation unto Christ, who is her Beloved friend, Cant. 5.16. Father, 2 Cor. 6.18. and Husband, 2 Cor. 11.2.

2 Meditation. Gracious Souls are greatly in love with the Lord Jesus Christ, and being espoused unto him, they own a propriety in him, have near and dear relation to him, and he is the onely object of all their spiritual affections.

Love is such a boundless affection, that when it is once fixed upon a suitable or desirable object, it knows no measure nor no end of its longing and thirsting desires to enjoy its Beloved: It was so with David's Soul, Psal. 73.25. Whom have I in heaven but thee, and there is none upon earth that I desire besides thee. And thus it was with the Spouse, Cant. 2.5. Stay me with flagons, comfort me with apples, for I am sick of love. Oh! how highly doe gracious Souls esteem Christ? Phil. 3.7, 8, 9. How doe they love him? Cant. 5.8. and prize him? 1 Pet. 2.7. They love his presence, long for his appearance, mouth after him, rejoyce in him, and delight in his love. Espoused Souls challenge a Propriety in Christ. Cant. 6.3. My beloved is mine. Joh. 20.28. My Lord, and my God. Phil. 3.8. Christ Jesus my Lord. Lam. 3.24. The Lord is my por­tion, saith my Soul. It's the property of Faith to own a Pro­priety in Christ. Faith saith, All that Christ is, and all that Christ hath, that he is to me, and that he hath for me, Gal. 2.20. Whole Christ is mine, my Righteousness, my Sancti­fication, my Redemption, 1 Cor. 2.30. and my All in All, Col. 3.11. Ad this propriety of Relation doth excee­dingly [Page 77] engage the Spouses affection to love Christ, to admire Christ, and to style Christ her Beloved.

Yea pleasant] This is another Epithite of love, and an addi­tion of praise, which the Spouse gives unto her Beloved, Lord Jesus Christ. The word [ [...]] signifieth pleasant, amiable, delightful, beautiful: And so is Christ, he is altogether lovely, Cant. 5.16. most desirable, none like Christ, none so amiable as Christ, Cant. 5.10.

3 Meditation. The Saints take delight and pleasure in her Covenant-union and Marriage-communion with Jesus Christ their spiritual Husband. Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my soul.

The Saints do delight themselves in the Lord, the messen­ger of the Covenant, Mal. 3.2. And ought to doe so. Psal. 37.4. They delight in his commandements. Psal. 119.35, 47. O how pleasant is Christ for delights? Look what pleasure men and women find in earthly things, and Creature-con­tentments, and what delight they take in the empty, fading vanities, honours, riches, and glories of this world; the like, and far greater pleasure and delight doe the poor Saints in their measure, take in Christ, and the things of Christ. Ps. 119.14. I have rejoyced in the way of thy testimonies as much as in all riches.

No Friend like Christ, no Father like Christ, no Husband like Christ, to a gracious Soul. My beloved is the chiefest of ten thousand, Cant. 5.10. What love is like Christs? 1 Joh. 3.1. What worldly riches is to be compared with the exceeding unsearchable riches of Christ? Eph. 3.8. What are earthly dignities unto the glorious liberties & dignities of the Sons of God? How are the hearts of beleevers ravished with the loves of Christ? How exceedingly are the Saints delighted with beholding of the glory of God in the face of Christ? They care not who frown, so Christ smile, so they doe but live in the light of his countenance, and have the communi­cations of his Spirit and grace in his holy Ordinances, and in other dispensations of God towards them.

Our bed is green] By Bed you are to understand, First, the Ordinances of God, wherein Christ and his Saints enjoy [Page 78] mutual Marriage-communion together. Our bed, that is to say, our Marriage-communion together, which is mutually enjoyed in the holy Ordinances of God, wherein Christ and his Spouse, his Churches, his Saints do sup together, Rev. 3.20. In which respects the Church of God is called his House, 1 Tim. 3.15. And the Ordinances of God being the means of Grace wherein Christ and his Saints have spiritual com­munion together, they are fitly resembled by a Bed; for Souls are converted in Zion by those means of grace. Psal. 87.2, 5, 6. And of Zion it shall be said, This and that man was born in her.

Secondly, by Bed you may understand also the Hearts of beleevers espoused to Jesus Christ. The Churches of God are his Garden, and the Saints are his beds of spices. Cant. 6.2. My beloved is gone down into the garden, to the bed of spices, to feed in the gardens, and to gather Lillies. These beds of Spices are the Breasts of his Saints, where Christ lieth all night, Cant. 1.13. called Solomon's Bed, watched and guar­ded with the weapons of our spiritual warfare, because of the fear in the night. Cant. 3.7, 8. A bed of Love. Ezek. 23.17.

This adjunct [green] signifieth the flourishing and fruitful condition of the Churches and Saints, who are like a green Olive-tree in the House of God, Psal. 52.8. & 92.12, 13, 14. The righteous shall flourish like the Palm-tree these that be planted in the House of the Lord shall flourish in the Courts of our God they shall be fat and flourishing.

4 Meditation. The conversing with Jesus Christ in his holy Ordinances, maketh a spring of graces, comforts, experien­ces, and all other spiritual fruits in the hearts of Beleevers, Eph. 4.15. 2 Thes. 1.3. Your faith groweth exceedingly. And Col. 2.19. increaseth with the increase of God.

The spiritual dews, showers, and shinings of Christ upon the beds of spices, the hearts of his Saints, in their spiritual communion with him in his holy Ordinances, maketh them grow as the Lilly, and as the Vine. Hos. 14.5, 6, 7, 8. I will be as the dew unto Israel, and Ephraim shall say, I am like a green fir-tree.

All the Saints greenness and fruitfulness springs from their union and communion with Jesus Christ, he giveth more grace, Jam. 4.6. Thus Zion cometh to have many Converts, Psal. 87.2, 5, 6. called, the precious Sons of Zion, and the comely daughters of Jerusalem, begotten by the Word of truth, Jam. 2.18. and born again of the incorruptible seed of the Spi­rit, 1 Pet. 1.23. And every Son and Daughter of Zion doe hereby grow in grace, and are made fruitful in faith, love, patience, meeknesse, humility, zeal and self-denial; in both which respects the Spouse sings, Our bed is green. Zion is not like a desolate Widow, or like a barren woman, but like a married woman, whose Maker is her Husband, by whom she hath many children, and much spiritual fruit, Isa. 54.1, 2, 5, 13.

Vers. 17. The Beams of our House are Cedar, and our Rafters of Firre.

IN this Verse is commended the House wherein Christ and his Spouse cohabited, and enjoyed that Marriage-commu­nion together, which she sang of, saying, Our bed is green. Which House is described by some principal materials thereof, to wit, the Beams, which are Cedar; and the Rafters, which are of Firre. This House (in the letter of this Scri­pture) was the Temple in Jerusalem, which Josiah King of Judah repaired, and wherein he and all the Elders of Judah and Jerusalem, the Priests and the Levites, and all the people great and small, made a Covenant before the Lord, to serve, even to serve the Lord their God, 2 Chron. 34.8, 10, 29, 31, 32, 33.

The Beams of our House are Cedar] By House you are to understand the House of God, which is the Church of the living God, 1 Tim. 3.14, 15. to wit, the Temple at Jeru­salem, called the House of the Lord, Dan. 5.3. and all the Synagogues of the Jews, called the Houses of God, Ps. 83.12. [Page 80] Also the general Assembly and Church of the first-born written in heaven, called Zion, Heb. 12.22, 23. And those particular Assemblies of beleevers, gathered in the Order of the Gospel, called the Churches of Saints, 1 Cor. 14.33. The text is [ [...]] The Beams of our Houses, that is to say, the Churches of God (in the Prophetical mysterie of this Scripture) gathered by the Apostles in Gospel-order, which were the Houses of God, called here Our house [by a Synecdoche] the Singular number put for the Plural, Our House for Our House.

1 Meditation. Every true constituted visible Church is the House of God. 1 Tim. 3.14, 15. That thou mayest know how thou oughtest to behave thy self in the House of God, which is the Church of the living God.

The Church of God is Metaphorically called an House, and may fitly be compared unto an House in these resem­blances, viz. 1. The Foundation. 2. The Materials, of Stones and Timber. And 3. the Framing, joyning and buil­ding together of those Materials upon the foundation, which maketh them an House. But this is a great mysterie, for I speak of Christ and his Church, Ephes. 5.32. which is a spiritual House, 1 Pet. 2.4, 5, 6.

1. The onely sure Foundation of this spiritual House is the Lord Jesus Christ, 1 Cor. 3.10, 11. which is laid by the Ministers of God (who are the wise Master-builders) in the bottome of the hearts of beleevers, as the chief Corner-stone, Eph. 2.19, 20.

2. The spiritual Materials of this spiritual House are Be­leevers, sanctified in Christ Jesus, called Saints, 1 Cor. 1.2. who are living Stones, 1 Pet. 2.5. and Trees of righteous­ness, Isa. 61.3. living trees, bringing forth new fruit, Ezek. 47.1, 12. hew'd and squared by the able Ministers of the New Testament, 1 Cor. 3.9, 10. and therefore called the Churches of Saints, 1 Cor. 14.33.

3. The Mystical Form of this spiritual House is the fra­ming, fitting, joyning, compacting, and building together of these living and spiritual materials (viz. Beleevers) upon the Foundation of the Apostles and Prophets, Jesus Christ [Page 81] (who himself is the chief corner stone) by the Spirit of Faith, Eph. 2.19, 20, 21, 22. & 4.12, 13, 15, 16. and one to another, by the Spirit of Love, Col. 2.2, 19. which is the work of the Ministery of Christ, who are labourers together with God, and workers together with him, 1 Cor. 3.5, 6, 9, 10, 11. 2 Cor. 6.1. Eph. 2.19, 20, 21, 22. & 4.11, 12, 13, 15, 16.

This House is here commended by two adjuncts added as the most needful and useful parts of this spiritual building, to wit, Beams and Rafters, which are put in their proper places; either in the Constitution of the Church, or in the Reformation thereof. The Beams of the House are the main timber thereof, which supporteth and beareth up the Roof, these were of Cedar, 1 King. 6.36. By these Cedar Beams you may understand the Ministers of Elders of the Churches of God, who seem to be Pillars, Gal. 2.9. holding the mysterie of Faith in a pure Conscience, 1 Tim. 3.1, 9. being strong in grace to bear up them that are weak, Rom. 15.1. strengthening the weak hands and feeble hearts of the poor, doubting, tempted and afflicted members of the Church of God, Heb. 12.12, 13.

And the Rafters of firre] or Galleries of firre. Those Fir­trees are Beleevers, eminent in spiritual gifts, graces, and experiences; with whom Christ delighteth to walk and talk in his holy Ordinances, (as Kings and great persons doe in their Galleries with their Wives, Friends and Favourites) Cant. 7.5. The King is held in the Galleries, delighted with the Saints spiritual beauty and inward glory, Psal. 45.10, 11. which Christ greatly desireth, Cant. 7.10.

2 Meditation. Able Ministers, who are sound in the faith, and experienced Beleevers, who are eminent in Spiri­tual gifts and graces, are needful both for use and ornament in the Churches of Christ.

1 The able Ministers of the new Covenant were useful in the Constitution of the Churchers, 1 Cor. 3.5, 6, 9, 10, 11. So they were in the Edification, Titus 1.5. & Reformati­on, 1 Cor. 11.17, 20 23, 25. of the Churches. And Christ gave the Ministery of the Gospel for both these purposes. [Page 82] Ephes. 4.11, 12, 13. And he gave some Apostles, and some Prophets, and some Evangelists for the gathering of the Saints one by one; and planting them together: And he gave some Pastors and Teachers for the edifying of the body of Christ, &c. And in this respect there were Elders ordained in every Church, Act. 14.23. which were as Pillars, or Beams, of Cedar in the Temple; The Churches of Christ can no more stand, and continue sound in the saith, pure in Ad­ministrations, and holy in Conversation without able and faithful Ministers, than the Temple could have stood with­out Pillars and Beams of Cedar.

2 Experienced Beleevers, eminent for spiritual gifts and graces are an Ornament to the Churches of Christ, like the green firre trees, Hos. 14.8. which do beautify the Sanctuary, and make it glorious, Isai. 60.13. with whom the Lord Jesus Christ, the King of Saints, and of Zion, doth sweetly converse in his holy Ordinances, as in his Spiritual Galleries, and sheweth them the glory, riches and excellencies of himself, and of his Fathers house.