Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 4

Loves Intercourse Between the Lamb and His Bride · Treatise · Chapter 4

p. 169CHAP. IV.

Verſ. 1. Behold thou art faire, my love, behold thou art faire, thou haſt doves eyes, within thy locks thy haire is as a flock of goates that appeare from mount Gilead.

IN this whole Chapter for the moſt part is the ſpeach of the bridgroom ſet down commending his bride, 1. Generally, 2. More particularly, whoſe praiſe or expreſſing of her glory is not from outward Pomp and busking like that Whore of Babylon ſpoken of, in the Revelation, Rev. 17. But from the comly feature of the ſpeciall parts of her body, and as Peter ſayes, from the hidden man of the heart in that which is not corruptible, and in the ſight of God is of great price, 1 Pet. 3. 3.

Firſt then he beginnes her praiſe from her beauty in generall, whereof we have already ſpoken, c. 1. 15.

Next, from the comly feature of the parts of her body in particular▪ to ſhow thereby that her beauty and comlineſs which he has put upon her, as he ſpeakes by his Propher Eze. kiel, Ezek. 16. 14. is a compleat and perfect beauty, defective in no part: for if in any perſon one part be deformed, though the other parts be comely, in ſuch there is no perfect beauty; but in Gods church which is his myſticall body there is no ſuch thing, who is not therefore like Nebuchadnezars Image, whoſe head though it was of gold, and the body of ſilver, yet the feet were but Iron and clay, but ſhe is glorious in all her parts and members, and therefore being waſhed and ſanctified by him, juſtly doeth he …ay, verſe. 7. Thou art all fair, my love, there is no ſpot in thee.

In this particular commendation, he beginnes at her eyes, ſaying, that within her locks ſhe had doves eyes, whereby what was ſignified, we ſhewed before, c. 1. 15. Which are here ſaid to be within her locks, uſed by virgins for decence and alluring, as we ſee, Revel. 9. 8. Hereby to ſignifie her care to procure his love and delight in her.

Next he commends her from her haire, which he ſayes is like a ſlock of goats, that appeare from mount Gilead, whereby are underſtood her holy thoughts rightly ordered, as virgins p. 170haire uſes to be, proceeding from a Sanctified heart, as haires do from the head, the chief part of the body, and riſing upward by heavenly deſires and contemplation; and therefore compared (as is ſaid) to a flock of goates who delight to climb and ſeek to high and ſteep places, and therefore are ſaid to appeare from mount Gilead, a goodly and high mountaine of paſture, whereof we read, Numb. 32. 1. Others underſtand by her haire the multitude of common Chriſtians, by externall profeſſion holding to the head, yet ſome whereof oft fall off, and others are cut off by excommunication.

Verſe. 2. Thy teeth are like a ſtock of ſheep that are eaven ſhorne, which came up from the waſhing, whereof every one beares twinne, and none is barren among them, 3. Thy lips are like athread of ſcarlet, and thy ſpeech is comely; thy temples are like a peece of Pomegranate, within thy locks, 4. Thy neck is like the towre of David, builded for an armory, &c.

Thirdly, he commends her from her teeth, the comlineſs and beauty whereof in the naturall body conſiſts in theſe two things, to wit, that they be eaven and white, and therefore he compares them to a flock of ſheep, that are eaven ſhorne, and are white; being newly come up from the waſhing, by which are underſtood in the myſticall body of Chriſts church, her faithfull and godly paſtors, who 1 as the teeth cut and prepare the food for the nouriſhment of the body, ſo do they devide the word aright, and prepare food for the nouriſhment of the ſoul, as alſo 2. as theſe are like an eaven ſhorn flock, ſo this ſignifieth how paſtors ſhould agree in one harmony of truth and unity, 3. And as the teeth are white in colour, ſo ſhould paſtors be holy and ſpotleſs in converſation: & laſtly, as the churches teeth are like a flock of ſheep whereof every one bears twinnes, and there is none barren amongſt them; ſo ſhould paſtors labour to be fruitfull by the immortall ſeed of the word to beget and bring forth many children to God.

Fourthly, he commends her from her lipps, which are for a twofold uſe, 1. For the expreſſion of love by kiſſing, as we ſee, C…nt. 1. 2. and, 2. For help of articulate and comely ſpeakking, p. 171(and therefore he ſubjoynes, that her ſpeech is comely.) And therefore her lips (here compared to a thread of ſcarlet) does ſignifie, 1 Her ſervent love to Chriſt, and that ſubmiſſion and obedience that flowes therefrom, ſpoken of, by kiſſing the Son, Pſal. 2. 12. as alſo her holy and comely ſpeech, here mentioned, both in prayer and praiſing God, and edifying likewiſe her neighbours; ſhowing thereby, (as it is ſaid of the vertuous woman) that the law of Grace is in her lips, and that the ſame proceeds from a heart purged by faith, in Chriſt's blood, which makes it to be, as if it were of a red or ſcarlet die. 3 Her lips are the delivery of the wholſome doctrine of her teachers, precious like ſcarlet, and teaching Chriſt crucified, by whoſe blood we are ſaved, and drawn like a wel-ſpun thread out of holy Scripture.

Fifthly, He commends her from her temples or cheeks, the ſeat of ſhamefaſtneſſe or bluſhing, which he compares to a piece of pomgranat, that is reddiſh, betokening thereby her chaſt modeſty, and bluſhing, if ſhe do any thing amiſſe, or be rebuked for the ſame; and therefore is not impudent (as many are) in ſinning, and of a whooriſh forehead, that cannot be aſhamed; nor yet impatient or careleſſe for rebuke. And this her ſhamefaſtneſſe and modeſty are theſe rowes of Jewells, wherewith her cheeks are made comely, as is ſaid before, cap. 1. 10.

Sixthly, He commends her from her neck, which is ſtreight and comely, and is like the Towre of David, builded for an Armoury; ſignifying thereby, that being united to her head by faith, as the neck joynes the head with the reſt of the body, her carriage accordingly is upright and holy, not ſtooping, neither to ſin's ſlavery, againſt which ſhe is armed with the whole armour of God, ſpoken of, Epheſ. 6. nor yet baſely bowing down to the love of earth and earthly things, but as ſhe is exhorted, Col. 3. 1. being riſen with Chriſt, ſhe ſeeks thoſe things that are above, where Chriſt ſits at the right hand of his Father.

Seventhly, He commends her from her two breaſts, being both full and white, and therefore compared to two young Roes, that are twins, and feed amongſt the Lillies; which breaſts in women, are 1 for ornament and delight, as we ſee, Prov. 5. 19. as alſo, 2 for uſe and nouriſhing of Inſants, as we ſee, Pſal. 22. 9. Even ſo theſe two breaſts of the Church, (which are the ſound doctrin of the Old and New Teſtaments) p. 172ments) are the onelyonly true and greateſt ornament, that any Church has, which makes her truly glorious; and therefore Rev. 12. 1. the Church is ſaid to have her crown of twelve Stars, which is the doctrine of the twelve Apoſtles. As alſo, it is out of theſe two breaſts onelyonly, that ſhe gives unto her children, as Peter ſaies, the ſincere milk of the Word, whereby they do grow, 1 Pet. 2. 2. and out of them (as Iſaiah ſpeaks) God's children are exhorted to ſuck onelyonly this milk, and to ſatisfie themſelves with the breaſts of her conſolation, Iſai. 66. 11. all other milk of human invention and errour, being but poyſonable and deadly; and if an Angel from heaven ſhould, beſides theſe two breaſts, offer or obt…ude any other milk, or preach any other doctrine, as the Apoſtle ſaies, let him be accurſed, Gal. 1. 8. Theſe two breaſts are alſo ſaid to be like two young Roes, becauſe they are full of vigorous ſap and ſweet nouriſhment, as young Roes are, that feed in a pleaſant paſture; and are like twins, by reaſon of their mutuall agreement, in one and the ſame heavenly truth of doctrine. And thus from ſeven particular parts, (the number of ſeven being the number of perfection, as we ſee, Rev. 5. 6.) having commended her, he thereby ſhowes her beauty and comlineſſe to be compleat and perfect.

Obſervations.

1. Seeing grace makes the Church to be ſo fair and beautifull, and ſo lovely in Chriſt's ſight, that by prefixing the particle, [Behold] he admires, as it were, the ſame, and calls others with him to behold and admire the ſame; as the Queen of Sheba admired Solomon's glory and wiſdom, when ſhe ſaw and heard the ſame; nothing therefore more then this ſhould inflame our hearts, to ſeek after grace and godlineſſe.

2. Firſt he commends her from her faith, which he calls her eyes, and which he compares to doves eyes: Therefore we ſee the wofull eſtate of the ſoul, that wants faith; to wit, that it is blinde, and therefore no marvell that it be miſlead by Satan, and o…te… ſtumble and fall, nor can diſcern things aright; and therefore as the blind deſired, that Chriſt would open their eyes, ſuch likewiſe ſhould beſeech Chriſt to open their eyes, with that eye-ſalve of his Spirit, and give them true faith, that they be not like blind Moles, groveling onelyonly in the earth, and going on to their endleſſe deſtruction.

p. 1733. By the commendation of the Church's well ordered or dreſſed hair, her lips and comely ſpeech, her temples of baſhfull cheeks, and her ſtreight and ſeemly neck; we ought to learn the things ſignified hereby, that our thoughts ariſing from purified hearts, ſhould be holy and heavenly, ou… words ſavoury and edifying, our actions godly, joyned with humble and baſhfull modeſty, and our whole carriage and converſation righteous and upright.

4. By the commendation likewiſe of her teeth and breaſts, Paſtors ſhould learn to be prudent and skilfull, to divide the Word aright, holy in life, and fruitfull in begetting and bringing forth many to Chriſt; and to feed God's children onelyonly with the breaſts of the holy Scriptures, and the milk of ſound doctrin out of the Old and New Teſtament; and being the Church's breaſts, they ſhould not be dry breaſts.

Verſ. 6. Untill the day break, and the ſhaddowes fles away, I will get me to the mountains of myrrh, and to the hill of frankincenſe. 7. Thou art all fair, my love, there is no ſpot in thee.

Some think theſe words to be the words of the Church of Chriſt, ſhowing in time of temptation or trouble, untill comfort ariſe, whither ſhe will go by prayer, meditation, and confidence; to wit, to Chriſt her Bridegroom, who is to her as a fair and firm mountain, full of all ſweeteſt, odoriferous, and moſt pleaſant ſpices. Others expound theſe words, ſtill to be the words of Chriſt, who, Ʋntill the day break, and the ſhaddowes flee away; that is, till the day of generall Judgment, (as has been ſhown, cap. 2. 17.) as he has praiſed his Church hitherto, ſo here he promiſes to be with her by his ſpirituall preſence, to the end of the world; and which he calleth here a mountain, (as ſhe is oftimes in Scripture called, the Mountain of the Lord, and compared to Sion) in reſpect of her holy calling, advanced above others of the world; and of her heavenly diſpoſition, riſing in her deſires and delights, above the earth and earthly things; called alſo here Mountains of myrrh and frankincenſe, becauſe of the ſweet and ſavoury prayers and praiſes, that ſhe continually ſends up to the Lord in her members, with other ſuch ſpirituall p. 174ſacrifices, made acceptable through Chriſt his mediation.

Which promiſe he concludes, with a repetition again of her praiſe in generall, of perfect beauty, which requires theſe three things; 1 Integrity of all the parts, none wanting. 2 Due proportion one with another. 3 A good complexion and conſtitution of all. Which praiſe he utters, to ſhew his delight in her to be ſo great, that he cannot ſufficiently commend her. And further, the more to confirm and comfort her againſt all her fears and infirmities, he tells her, that there is no ſpot in her; from whence Paul ſeems to draw his alike ſpeech, Epheſ. 5. 27. not that ſhe is this in her ſelf, nor yet as ſhe is here in this life; but as ſhe is by acceptation before God, and in Chriſt waſhed and ſanctified, and in reſpect of her future condition.

Obſervations.

1. In all troubles and temptations, we ſee the comfort that Chriſt's church has, and all her true members; to wit, according to his promiſe, that he ſhall be with them, even when, to their own ſenſe, and judgment of others, he ſeems to have forſaken them.

2. Here is another comfort alſo that the godly have, in the dark and longſome night of trouble, that at laſt the break of day ſhall come, and all their troubles, like ſhaddowes, ſhall flee away and depart.

3. But if we would be truly partakers of Chriſt's comfortable preſence, at all times with us, we muſt be like thoſe Mountains whereof he ſpeaks, by a heavenly diſpoſition, and a holy and firm confidence, ſmelling ſweetly by grace in our hearts, and by mortification, and the holy exerciſes of a godly converſation.

4. Seeing Chriſt's delight is ſo great in his Church, and her ſpirituall beauty, that he cannot (as it were) ſufficiently commend the ſame, repeating it ſo oft; how great ſhould our mutuall delight be in him, and his ſervice and obedience.

p. 175Verſ. 8. Come with me from Lebanon, (my Spouſe) with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the Lions dens, from the mountains of the Leopards.

In theſe words, our Saviour having cleanſed and beautified his bride, he invites her heer to follow him, and to ſeperate her from the ſociety of the wicked, and conformity with them, who are but as barren trees in a wild forreſt, or father cruell & untamed beaſts, who reſort in hills or dens, as Lions and Leopards, whereunto the wicked are compared to the Lion's for cruelty, therefore ſaies David, My ſoul is among Lions. Pſal. 57. 4. And again, ſpeaking of the wicked man (whom he ſo calleth thrice altogether) he ſaith, He lyeth in wait ſecretly, as a Lion in his den to catch the poor, Pſal. 10. 9. And again, Like a Lion that is greedy of his prey, and as it were a young Lion, lurking in ſecret places, Pſal. 17. 12. And therefore, when he prayeth to be delivered from his wicked perſecutors, he ſaith, Save me from the Lion's mouth, Pſal. 22. 21. And again, Save me from all them that perſecute me, and deliver me, Pſal. 7. 2. leſt he …ear my ſoul like a Lion, rending it in pieces while there is none to deliver. In like manner, the wicked are compared to Leopards, that haunt the mountains; 1 Becauſe of their being full of ſpots, and all ſorts of indelible or incorrigible vices; therefore ſaies the Prophet to the wicked, Can the Aethiopian change his skin, or the Leopard his ſpots▪ Jer. 13. 23. then may ye alſo do good, that are accuſtomed to do evill. 2 They are compared to Leopards, both for craft and cruelty, who uſe craftily to couch and hide themſelves, that without being ſeen, they may obſerve and catch their prey; ſee examples hereof, Exod. 1. 10. Matth. 2. 7. therefore ſaies the Lord by his Prophet Hoſea, Therefore I will be unto them as a Lion, and as a Leopard by the way will I obſerve them, Hoſ. 13. 7. And again, the Prophet Jeremy ſpeaking of the enemies that he ſhould bring againſt his people for their ſins, and what they ſhould do unto them, ſaies, That as a Leopard they ſhould watch over their Cities, Je…. 5. 6. 3 The wicked are compared to Leopards, p. 176becauſe of their ſwiftneſſe to all wickedneſſe, as we ſee, Habac. 1. 8. where it is ſaid, That the Caldeans horſes that ſhould come againſt Jeruſalem, ſhould be ſwifter than the Leopards. And ſo in like manner it is ſaid of the wicked, That as they have a heart that deviſeth wicked imaginations, ſo they have feet that be ſwift in running to miſchief, Prov. 6. 18.

Lebanon alſo, whereof mention is made here, ſometimes is praiſed and taken in good part, as Hoſ. 14. 6, 7. from the ſweet ſmell of odoriferous ſpices, flowers, herbs, and vines, that grew there; ſo alſo, in this ſame chapter, verſ. 11. 15. and 5. 15. &c. Sometimes it is taken in a worſe part, as a place where wicked enemies of God's people had their habitation, as Judg. 3. 3. to wit, the Philiſtins, Canaanites, and Hivites, &c. in which ſenſe it ſeemeth to be taken here, when the Bridegroom calleth his Bride to come with him from Lebanon.

Amana, (otherwiſe called Abana) is alſo a mountain in Syria, whereof the valley and river at the foot thereof took the name, as we ſee, 2 King. 5. 12.

Shenir likewiſe, which the Sidonians call Syrion, (as we have, Deut. 3. 9. and Pſal. 29. 6.) and Hermon, were thoſe mountains, which were of old poſſeſſed by Og King of Baſhan, and after by the Iſraelites. It is then from theſe places that were inhabited by wicked men, and in reſpect thereof; which were like mountains of Leopards, and dens of Lions, that the Bridegroom calls his Bride: As he ſaith to his people concerning Babel, Come out of her, my people, that ye be not partakers of her ſins, and that ye receive not of her plagues, Rev. 18. 4.

Obſervations.

1. We ſee the duty of all ſuch, who are waſhed from their ſpots, and made fair and clean by Chriſt, not to continue any longer in ſin, but to forſake the ſame, and all wicked ſociety, who like ſpotted Leopards, delight therein, and to follow Chriſt with the Apoſtle, (1 Cor. 11. 1.) by the imitation of a holy life, that he may be our pattern on earth, who is our patron in the heavens. And when any Church leaves Chriſt, and he it, as Rome, we ſhould leave it alſo, and follow Chriſt, chiefly when it turns to a den of Lions and Leopards.

p. 1772. We ſee that ſinne changes men to beaſts, as Dogs and Swine, Foxes and Wolves, Lyons and Leopards, and makes them of no better account with God, nor the Godly.

3. We may perceive the happineſs of the death of gods Saints, that frees them from being any more amongſt ſuch, and places them in the bleſſed ſociety of God, his Saints and Angells for ever.

Verſ. 9. Thou haſt raviſh't my heart, my ſiſter, my ſpouſe, thou haſt raviſht my heart with one of thine eyes, with one chaine of thy neck.

From this verſe to the laſt, the bridgroom proceedeth in the larger commendation of his bride: and firſt, that her beauty is ſuch that it hath raviſhed his heart, ſee, Pro. 6. 25. Which to ſhow the truth and vehemency of his affection towards her, he repeateth twice, and ſho weth how the eye of her faith that looks onelyonly to him, and the concatenation of his graces and ſpirituall ornaments (like a chain) beſtowed on her, makes her ſo amiable, and hath ſuch a wonderfull efficacy.

But if faith be one of her eyes (may ſome ſay) which is the other? I anſwer, that in reſpect the church is brought in under the perſon of a woman, therefore there are two eyes aſcribed unto her, which two eyes are the eyes of faith, but in reſpect that there are divers degrees of faith, to wit, a weake faith, and a ſtronger faith, therefore here he would comfort his Church ſhowing the efficacy even of a weake faith being true and ſincere, that it is powerfull to raviſh his heart, as the trembling touch of the woman diſeaſed of the bloody iſſue drew vertue out of Chriſt and got a bleſſing, as well as the ſtrong hand of Jacob who wreſtled for the ſame, and the dimmeſt bleared eye that looked up upon the ſerpent in the wilderneſs got cure of the fiery ſtingings as well as the cleareſt. And of theſe two degrees of one and the ſame faith, as of the ſtature and ſtrength of one and the ſame perſon in infancy and riper age, doth the Apoſtle ſpeak, ſaying that the Goſpell is the power of God to ſalvation, unto every one t… beleeveth, adding this reaſon, that the righteouſneſs of God is revealed in it, from faith to faith, not ſpeaking, as if there were two faiths, but one and the ſame, but a weaker increaſing to a ſtronger.

p. 178Next to the ſolution of this doubt, and the better cleering of theſe words, we have a new ſtyle which ſhe receives, he calling her his ſiſter, &c. Which is, 1. In reſpect of his incarnation, whereby God became like one of us, and he took upon him our nature (as the Apoſtle ſhowes) and was made like to us in all things (ſinne onelyonly excepted) Heb. 2. 16. 17. That he might be a mercifull and faithfull high Prieſt in things pertaining to God to make reconciliation for the ſinnes of the people. Of whoſe incarnation as Adam after his fall heard with great comfort, and the reſt of the patriarks, Gen. 3. 15. (mentioned, Heb. 11, 13.) ſo likewiſe Moſes, (and the Prophets after him) Propheſied, ſaying, A Prophet ſhall the Lord your God raiſe up unto you of your brethren, like unto me, Him ſhall yee heare in all things whatſoever he ſhall ſay unto you, Act. 3. 22. Matth. 1. 23. Therefore ſhall his name be Emmanuel (ſayes the Prophet,) which being interpreted is, God with us; this union of our humane nature Hypoſtatically with his divine nature into one perſon, being the baſis or foundation of that myſticall union between him and his church here by grace, and of that celeſtiall union which we expect with him hereafter in glory.

2. She is called his ſiſter, in reſpect of her adoption, Rom. 8. 14▪ being through Chriſt the child of that ſame heavenly Father, as Chriſt is himſelf, though after a divers manner, he being the ſonne of God by nature and an eternall ineffable generation, Gal. 4. 45. And ſhe the child of God by grace, and mercifull adoption, and therefore a heire, and coheire of that ſame inheritance of glory with her elder Brother whoſe ſiſter ſhe is, the Lord Jeſus Chriſt.

3. She is called his ſiſter in reſpect of Sanctification, or the new birth, Rom. 8. 15. whereby as by her naturall birth ſhe was the child of Satan, whoſe image ſhe bore, ſo by her new birth ſhe is the child of God, 1 Ioh. 3. 9. and ſo a ſiſter to the ſonne of God, whoſe image ſhe now beares, and therefore it is ſaid by the Apoſtle, for both he who ſanctifieth and thoſe who are ſanctiſied are all one, Heb. 2. 11. For which cauſe he is not aſhamed to call them brethren, as alſo ſo ſayeth our Saviour, Matth. 12. 50. Whoſoever ſhall do the will of my father which is in Heaven, the ſame is my brother, my Siſter and Mother.

But why is this redoubled, (thou haſt raviſht my heart?) I anſwer, this is uſed in Scripture, in prayers, as Matth. 27. 46. p. 179to ſhow thereby their fervency, in Prophecies us, Gen. 41. 32. to ſhow thereby the certainty; and in ſimple narrrations as here, to ſhow thereby the vehemency of affection, as is before touched.

Obſervations.

1. We ſee the admirable efficacy of faith, that it raviſhes Chriſts heart, than which no greater comfort can the ſoul have, and therefore it ought diligently and earneſtly be ſought after, and the retribution which he craves againe of us is, as is ſaid, Pro. 23. 26. My ſonne give me thy heart, and let the ſame be raviſhed by his excellency, and matchles love that he has caried to us.

2. In reſpect that he ſayes, that with one of her eyes ſhe had raviſhed his heart, that is, by her true, though a weak faith, not having yet made that progreſſe from faith to faith: this is a ſingular comfort to all ſuch, who have but a weak faith, provyded they have the ſame in ſincerity, or any other ſaving grace, and uſe the meanes carefully that the ſame may grow.

3. Seeing it is the honour of Chriſt's church and every true member thereof to be Chriſts brother or ſiſter, and conſequently the child of God who is King of kings, and heire of the kingdome of glory, what great incouragement is this to Sanctification and doing of Gods will, and that we ſhould labour to be like him; who diſdained not to be like to us. Alſo, if he be our brother, how ſhould we love him, and as Abraham ſaid to Lot, there is nothing that ſhould make a ſtrife, or the controverſie whereof Hoſea ſpeaks between us. Hoſ. 4. 1. Moreover being to us, both our brother and husband (…s Adam was to Eve) we may be aſſured of his love, …nd all both brotherly and husbandly care and kindneſs, which on our part with all ſiſterly and ſpouſe-like duty we ſhould requite.

4. This is likewiſe a great comfort unto us, that Chriſt is our brother: for as Ruth ſaid to Boaz, Ruth. 3. 9. ſpread the skirt of thy garment over me, for thou art a neer kinſman; ſo much more may the believing ſoul ſay to Chriſt, ſpread the skirt of the garment of thy righteouſneſs and mercy over me, for thou art my neer brother, and as to our comfort he declares that has done the ſome unto us, Ezek▪ 16. 8. Alſo, this is a great comfort that we have a brother ſuch a favorit in heaven, as Joſeph was in Egypt; and laſtly, this ſhould teach all men, p. 180not to wrong good Chriſtians who are Chriſt's brethren and ſiſters.

5. We ſee that he joynes theſe two together, as the raviſhers of his heart, her eye, and the chain of her neck, (whereof we ſpake before, Cant. 1. 10.) and therefore we ſee where true faith is, it is never without the ſpirituall ornaments of other ſaving graces, as we ſee Ezek. 16. 11. Which makes the kings daughter glorious within, and to ſhine alſo without by a holy converſation.

6. If Chriſts church be his ſpouſe, we ſee here, 1. Her royall dignity, as before her deſcent, 2. Her neer conjunction, 3. Her great benefit, being accepted with all her debt, whereof there is no ſuing thereafter from her, and a communion of all his goods; and, 4. Her ſpouſe-like duty, to love him, be chaſt, feare, obey, and in all things ſeek to pleaſe him.

Verſ. 10. How fair is thy love, my ſiſter, my ſpouſe … how much better is thy love than wine! and the ſmell of thine ointments than all ſpices!

In this verſe, 1. He praiſes her love, and prizes the ſame to be better then wine and, 2. He compares the ſmell of her garment, to the ſweet ſmell of Lebanon.

The word in the originall is in the plurall number, Loves to ſhow thereby the plentifulneſs of the Love of Gods church and elect ones to him who ſo plentifully and above all meaſure has ſo loved them, which plentifull affection, and the fruits thereof (comprehended alſo under this word loves) he declares is moſt pleaſant and acceptable in his ſight, as is ſaid, Pſal. 133. 1. Of the unity of brethren, how good and how pleaſant it is for brethren to dwell together in unity; good and pleaſant there being joyned together, as fair and better than wine, in ſetting forth the churches love to Chriſt is joyned likewiſe here: and what is meant by wine, and how ſuch a holy love as is ſpoken of either here or there, is better than wine, I referre to that place, Cant. 1. 2.

Followes, (and the ſmell of thine ointments then all ſpices,) whereby is implyed that as Chriſt the head of the Church is anointed (as his name imports) unto a threefold office, and with the oile of gladneſs above his fellowes; ſo likewiſe is his Church, of which unction John ſpeaketh, 1. Joh. 2. 20. and the Pſalmiſt, Pſal. 133. 2. and which unction is ſaid here p. 181to give a ſmell, better then all the ſweeteſt ſpices whatſoever, which were either uſed (as we read) for a holy uſe, and to make a holy unction, Exod. 30. 34. or for a civill and more common uſe, as Eſth. 2. 12. and were counted a fit preſent, or royall gift for Kings, 2 Chron. 9. 9. and Matth. 2. 11.

Obſervations.

1. If Chriſt ſo highly prize and praiſe our love to him, which is ſo due, and ſo little profitable to him, as we ſee, Pſal. 16. 2. then how ſhould we labour to abound therein, and have our hearts inflamed therewith.

2. Before, Chriſt ſpake of his Church's faith, verſ. 9. and now he ſpeaks of her love, ſo that where the one is, there muſt the other be likewiſe, and where love is, there muſt be obedience; according as he ſaies, If ye love me, keep my commandements; which ſerves to ſhew now, how rare the love of Chriſt is.

3. With love here there is joyned a ſweet ſmell, as of precious oyntments: Even ſo, where the love of Chriſt is in the heart, there muſt be (as has been ſaid) the ſweet ſmell of a ſanctified life, whereby we become a ſweet ſavour to God in Chriſt, and afford to others a ſweet ſmell of good example, as the Apoſtle ſpeaks, 1 Cor. 11. 1. whereby, as our Saviour ſhews, men ſeeing our good works, are made to glorifie God our heavenly Father; which (alas) few do, but rather the contrary.

Verſ. 11. Thy lips (O my Spouſe) drop as an hony-comb, hony and milk are under thy tongue, and the ſmell of thy garments is like the ſmell of Lebanon.

Here in this verſe, there are two things highly praiſed in the Bride of Chriſt; 1 her ſpeech; and 2 the ſmell of her garments: the former of which is declared to be both ſweet like hony, as alſo wholſome and nouriſhing like milk, as is ſaid, Prov. 12. 18. The tongue of the wiſe is health; and Jo… 23. 12. they are ſaid to be more eſteemed, than neceſſary food. Theſe two, being the two things wherewith the land of Canaan did abound, and which, as they did ſhow the goodneſſe of that land, ſo theſe two, the dropping of her p. 182lips as hony combs, and hony and milk under her tongue, ſhowes the goodneſſe of her heart, from whence theſe proceed, for out of the abundance of the heart, the mouth ſpeaks; and a good tree is known by the goodneſſe of the fruit. The heart then furniſhes firſt to the tongue, and thence from the ſtore of grace in the heart, Eccleſ. 10. 12. there is a ſtore of gracious words, which are called, hony and milk under her tongue; which it again furniſhes unto her lips, wherein (as is ſaid of the vertuous woman) the law of grace is; and they again, (like the gainers with their talents) drop this honey on others; that as by Jonathan's hony-comb, 1 Sam. 14. 27. they may get enlightning and edification; or, as the Apoſtle ſpeaks, her ſpeech may be ſuch, as may miniſter grace to the hearers, Epheſ. 4. 29. Whoſe ſpeech in like manner is compared, not to a laviſh guſhing out, but to a dropping of a honey-comb; to ſhow, as is ſaid, Prov. 31. 26. that, like the vertuous woman, ſhe opens her mouth wi…h wiſdome, ſpeaking her words in due ſeaſon, and with diſcretion and moderation, and not as Solomon ſpeaks of a fool, Prov. 29. 11. ſaying, A fool uttereth all his mind, but a wiſe man keepeth it in till afterwards, Eccleſ. 10. 14. And again, A fool is full of words, but the tongue of the wiſe uſeth knowledge aright; whereas the mouth of fools poureth ou… fooliſhneſſe, Prov. 15. 2.

In the next words, he commends the ſweet ſavour of her garments, to be like the ſmell of Lebanon, Hoſ. 14. 6. whereby is not meant her bodily cloathing, for many of God's deareſt Saints, like Lazarus, and the two Witneſſes ſpoken of in the Revelations have been but poorly cloathed; yea, as the Apoſtle ſpeaks, Heb. 11. 37. they have wandered about in ſheeps skins, and goats skins, being deſtitute, afflicted, tormented, of whom the world was not worthy. But thereby is underſtood her ſpirituall cloathing, whereby the King's daughter is all glorious within, Pſal. 45. 13. And that woman in the Revelation is ſaid to be cloathed with the Sun, Rev. 12. having, as the Apoſtle ſpeaks, put on the Lord Jeſus, Rom. 13. 14. This is alſo that garment ſpoken of by Ezekiel, Ezek. 16. 10. of broidered work, fine linnen, and ſilk, that the Lord put upon his Spouſe, being throughly waſhed; and that white raiment, which the Lord Jeſus adviſes the Church of Laodicea, to get from him, that the ſhame of her nakedneſſe might not appear, Rev. 3. 18. and, as is p. 183ſaid, Rev. 19. 8. which was granted to the Lamb's Bride; to wit, That ſhe ſhould be arraied in fine linnen, clean and white, which is the righteouſneſſe of the Saints, imputed unto her in juſtification, and inherent likewiſe in her by ſanctification; the one being like Eſau's veſture, wherein Jacob got the bleſſing; and the other like Joſeph's party coloured coat, which he got from his father; and whereof it is ſaid, Rev. 3. 4. Thou haſt a few names in Sardis, which have not defiled their garments; and they ſhall walk with me in white.

The ſavour of theſe garments is ſaid to be as the ſmell of Lebanon, which was a hill neer to Hermon, where there did grow ſuch ſweet and aromatick trees, herbs, and ſpices, that they gave ſuch a ſmell, (as we ſee, Hoſ. 14. 5.) that the paſſers-by were allured and delighted therewith. This ſmell therefore Chriſtians give, when by a holy life and converſation, they make their light ſo ſhine before others, that they glorifie God their heavenly father; and when like the wiſe Virgins, by the oyle of grace, their lamps are both burning and ſhining; and thereby they delight and draw others, to follow their good example. Whereas on the contrary, wicked profeſſors ſend forth a moſt noyſome, peſtiferous, and infectious ſmell, which, like that of Sodom, aſcends into God's noſtrills, provoking him to wrath, vexes the godly, like Lot, and ſcares many from the profeſſion of the truth, but allures none.

This fragrancy the godly have from Chriſt, as we ſee, Pſal. 133. 2. and from the ſweet unction of his Spirit, Ezek. 16. 9. who (as the Apoſtle ſaies) has given himſelf to God for an offering of a ſweet ſmelling ſavour, Epheſ. 5. 2.

Obſervations.

1. We ſee here a ſtrange alteration, that grace makes in the godly, that whereas by nature (as the Pſalmiſt ſpeaks) the poyſon of aſps is under their lips, and their mouth is full of curſing and bitterneſſe, cited Rom. 3. 14. by grace, their lips drop as the hony-comb, and hony and milk are under their tongue. Before, they were of polluted lips, (as Iſa…. 6. 5.) but when the cole of grace hath touched them, they become purged.

2. Seeing the lips of the godly drop forth hony to thoſe p. 184that hear them, even ſuch ſpeeches, that (as Epheſ. 4. 29.) miniſter grace to the hearers. O what a benefit is it to converſe with the godly, by whoſe company and conference they may receive ſuch good: As on the contrary, what danger, detriment, and grief is it, to converſe with the contrary, under whoſe tongue the poyſon of aſps is, and it ſelf a world of wickedneſſe, (as James calleth it) ſetting on fire the courſe of nature, and is ſet on fire it ſelf of hell, Jam. 3. 6.

3. But, (as our Saviour ſpeaks) ſeeing out of the abundance of the heart the mouth ſpeaks; if we would have our lips to drop like the hony-comb, let us labour to have our hearts purged of that root of bitterneſſe, that is naturally therein, & to have them ſweetned by grace; and then the good man, out of the good treaſure of his heart, will bring forth good things.

4. With lips dropping like the hony-comb, a ſweet ſmelling garment of a holy converſation muſt be alſo joyned, works with words, and practiſe with profeſſion; for it is not the honouring with the lips, that the Lord accepts, except both heart and hand be joyned therewith.

Verſ. 12. A garden encloſed is my ſiſter, my ſpouſe, a ſpring ſhut up, a fountain ſealed.

Here by two new ſimilitudes, he ſets forth her praiſe; the one is of a garden encloſed, the other is of a ſpring ſhut up, and a fountain ſealed. Firſt then, the church is compared to a Garden;

1. Becauſe as a garden is taken out of common and waſte ground, to be appropriate to a more particular uſe; ſo is the Church, out of the maſſe of Mankind, to be the Lord's peculiar; and it is he onelyonly, who makes us ſo to differ.

2. In a garden, no rare or good thing comes up naturally of it ſelfe, but what is ſown or ſet; even ſo, nothing that is good, no, not to will, have we of our ſelves, but what is ſown or ſet by the hand of that heavenly Husbandman, Joh. 15. 1.

3. For ſuch ſowing or ſetting, the ground muſt be digged, purged, and prepared; and ſo muſt our hearts for the good ſeed of the Word, and the plants of grace.

4. In a garden, nothing uſes to be ſown or ſet, but what p. 185is uſefull or delightſome, even ſo is all grace that is ſowne in the heart.

5. In a garden there is great variety of flowers, herbs and plants, &c. And ſo there is great variety both of edifying gifts, and ſaving graces in the church of God, all for the good of the whole body and every particular member thereof.

6. No garden wants its own weeds unto which nature is a kind mother, and therefore muſt be purged, dreſſed, and kept cleane; even ſo none wants their own infirmities, which our naturall corruption brings forth and nouriſheth, and therefore great need is there, of mortification, vigilance, and prayer, with all ſuch means whereby the heart may be purged, and kept cleane.

7. Of all places men take moſt delight to walk in their gardens, and ſo does Chriſt Jeſus to walk in his Church, Rev. 2. 1. Pſal. 87. 2. & 132. 13.

Next, this garden is called, a garden incloſed, Pſal. 125. 2. 1. In reſpect of diſtinction, as Goſhen from the reſt of Egypt, 2. Of protection, as the Lord in Zechary ſpeaks, being as a wall of fire about her, Zech. 2. 5. or as he ſayes in Iſay, Iſa. 27. 3. I the Lord do keep it, I will water it every moment, leſt any hurt it, I will keep it night and day.

3. In reſpect of priviledge or appropriation, Pſal. 80. 12. Job. 1. 10. Becauſe that none others are partakers with her of thoſe heavenly graces which ſhe receives from Chriſt, but her true members, and elect, how ſoever others may be partakers of the meanes, and make a great ſhow of verball profeſſion, as if they were the Church, 4. In reſpect of her chaſt carriage and reſervation, keeping her ſelf only to Chriſt, 2. Cor. 11. 2. So that there is no entrance to any in her heart beſide him, ſhe loveth, obeyeth and worſhips him only, not going a whoreing after any other, ſo that of her it may be ſaid, Paret et patet uni, nothing enters in it from without, but what comes from the heaven above.

The ſecond thing whereto he compares her is, to a ſpring ſhut up and a fountaine ſealed, where we ſee theſe two joyned, a garden, full of pleaſant plants, and leſt any thing ſhould wither, or want moiſture therein, here we have a fountaine or ſpring ſealed up, that thereby as he ſpeaks in Iſay, he may water it every moment, Iſay. 27. 3. Therefore is the godly man compared in the firſt Pſalme to a tree planted by p. 186the river ſide. And it is to be noted that he ſpeaks not of waters, but of a ſpring never deficient, or a fountaine that ſtill abounds, and yet though they abound ſo (as our Saviour ſpeaks, Joh. 4. 14.) that who drinketh thereof they ſhalbe unto him a well of water ſpringing up unto eternall life; yet, they flow not forth of the garden, but are ſhut up and ſealed, ſo that none are watered by them but thoſe plants of this garden, which our heavenly Father has planted.

The waters of this ſpring or fountaine whereby the plants of Gods garden are watered, as the four rivers that watered the earthly Paradiſe, are either thoſe of Gods holy word, by which faithfull paſtors water the Lords garden, as Paul ſpeaks ſaying, that he planted and Apollos watered, which in the externall ſound or Miniſtry they flow out unto all, yet in the inward power and efficacy they are ſealed, and extend only to Gods elect; or elſe theſe waters are thoſe living waters, or that water of life which Chriſt only gives himſelf, and none elſe is able to give, and thoſe are the refreſhing and comfortable graces of his holy Spirit, whereby the ſoul is moiſtned and the Chriſtian made fruitfull unto eternall life.

Now this fountaine is ſaid to be ſealed, ſignifying thereby unto us theſe two things, 1. The confirmation of grace to Gods elect, and that they ſhall never fully nor finally fall away therefrom, in which ſenſe the word ſealing is uſed, Jerem. 32. 10. and Eph. 1. 13. 2▪ It ſignifieth the participation of grace and reſervation thereof to them only; as, that which is ſealed is not communicate with others, nor known to any but ſuch as the ſame concerns, in which ſenſe, the word ſealing is uſed, Iſay. 8. 16. 3 It ſignifieth the Lords preſervation and ſurety of his Church in common dangers and calamities, as we ſee, Rev. 20. 3. Matth. 27. 66. and his continuall having them in remembrance, as Job ſpeaks of ſealing, Job. 14. 17.

Obſervations.

1. If we be as a garden or plot of ground ſevered from common uſe to the owners particular uſe and delight, then let us walk as ſuch, and not conforme our ſelves (as we are exhorted, Rom. 12. 1.) to the preſent world.

2. This is a great comfort unto us that we are the Lords garden, for as a man has a care of his garden & delight theretherein, p. 187ſo the Lord will have a care of his church, even in her greateſt extremities.

3. This alſo ſerves for our humiliation, that being the Lords garden, it is he onelyonly who makes us to differ from others, and we have nothing that is good or ſavours of grace in us, which is not his ſowing, planting and watering and who gives alſo the increaſe.

4. Seeing his church is a garden ſhut up, let us therefore make our hearts patent only to him, as we have, Pſal. 24. 7. and ſhut up from Satan's entry, the world, and all ſort of wickedneſs.

5. The church alſo being a fountaine ſealed up, or a ſpring ſhut up, we ſee that this is proper only to Gods church and Chriſts elect number, to have ſaving and indeficient grace; into which property none others have any ſhare, for it is ſhut up from them, as the rain was in the clouds ſo long in Elias and Ahab's time, and flowes only and falls on the elect, as the dew did on Gideons fleece when all the ground beſide was dry, and what ever their ſhare be in other things, yet happy are they who have their ſhare in this.

Verſ. 13. Thy plants are as an orchard of Pome granates, with pleaſant fruits, Camphire and ſpiknard. 14. Spiknard and Saf…on, Calamas and Cynamom, with all trees of Frankincenſe, Myrr hand Aloes, withall the chief ſpices.

From the commendation of this garden, he condeſcends next to the praiſe of the plants that grow therein, as in the Eden of God, and are watered by the fountaine and wellſpring of grace, which are not common or ordinary plants of ſmall eſteem, but are all ſweet, fragrant, and precious, repleniſhed themſelves with ſaving graces, as a Pomegranate is with granes or kernells, and bringing forth ſweet fruits of new obedience, which is like moſt odoriferous, ſweet ſmelling and precious ſpices, to the glory of God and the good example of others, whereby we may ſee that of all the goodlieſt gardens that ever was, or can be imagined, this is the firſt, ſurpaſſing all others, quantum lenta ſolent inter viburna cupreſſi, and ſhowing how farre the church of Chriſt and true members thereof in excellency ſurpaſſe all other ſocieties.

p. 188By theſe goodly plants then are meant all the faithfull, tranſplanted out of the firſt Adam, by the mercifull hand of that heavenly husbandman, and planted in Chriſt Jeſus the true vine; from whom ſucking ſap, (as the woman diſeaſed of the bloody iſſue drew vertue) by a true and lively faith, and being incorporate in him they bring forth the good fruit of holy obedience: theſe plants are called, the Lords pleaſant plants, Iſay. 5. 7. which he has planted with his own right hand, and branches which he has made ſtrong for himſelfe, Pſ. 80. 15. Trees alſo of righteouſneſs tranſplanted out of nature, planted into Chriſt by grace, and at laſt, from grace to be tranſplanted, to be with Chriſt in glory, Iſay. 61. 3.

Why alſo they are compared to Pomegranates has been touched, not being like Hoſeas empty vine, Hoſ. 10. 1. Or that empty reed which in deriſion was put in Chriſts hand, Matth. chap 27. 29. But becauſe they are repleniſhed with the graces of Gods holy ſpirit, ſweet and delicious to the ſoul, as the granes of the Pomegranate are to the mouth, yea ſome of them full with theſe graces, Act. 6. 3. 5. 8. As a veſſell is full, although not full, as the fountaine is ſaid to be, and which communicates to others.

As for the reſt, towit, the fruits here ſpoken of, to inſiſt upon them in particular and ſhew the excellency of every one of them, I mind not; partly becauſe we have ſpoken of ſome of them already, Chap. 1. Verſe. 12, 13, 14. &c. And ſpecially becauſe by theſe excellent, ſweet, and precious ſpices, it is the ſcope of the Holy Ghoſt only in generall to …how the excellency, ſweetneſs, and pretiouſneſs in Gods ſight of his own elect, his graces in them, and their fruits of obedience.

Theſe plants which bring forth ſuch fruits hath the Lord planted in all ages, by the Miniſtry of his holy Prophets, Apostles, and faithfull Miniſters, as Paul ſayes of himſelf, I have planted, and by the wholſome and ſtill waters (whereof David ſpeaks) of pure and heavenly doctrine, Pſal. 23. 2. Theſe has he watered, as it is written in like manner, Apollos watereth: from which planting and watering of the externall Miniſtry, accompanied with the planting of the Lords right hand and watering of his grace, or internall and divine efficacy, as it is alſo added, but God gives the increaſe; from hence (I ſay,) do ſpring, the ſaving knowledge of God, unfained repentance, a lively faith, a ſtedfaſt hope, fervent love, holy Humility, Meekneſs, and mercy, mortification of p. 189the fleſh, watchfulneſſe and prayer, ſweeter before God, than all the ſweeteſt incenſe, and ſuch fruits of holy obedience, that in value exceed all the chiefeſt ſpices.

Obſervations.

1. Seeing Chriſt's Church conſiſts of ſuch excellent plants, let every one labour to adjoyn himſelf thereto; otherwiſe being but as ſtinking hemlock, fit onelyonly for rooting out, and caſting into the pit of eternall perdition. As alſo to be a right plant, repleniſhed inwardly with ſaving grace, and bringing forth outwardly, the ſweet ſmelling fruits of holy obedience; and not a baſtard or degenerate plant, whereof the Lord ſpeaks by his prophet Jeremy, cap. 2. 21. or an empty Vine, bringing forth no fruit; or if any, as the Lord complains, but ſowre and unſavoury grapes, Iſai. 5.

2. Seeing the godly are the Lords plants in his pleaſant garden, which bring forth ſuch fruits; O happy are all thoſe faithfull paſtors, whoſe miniſtry the Lord uſes, to plant and water ſuch plants, and to make them fruitfull in ſuch excellent fruits. Worthy is this work, and may be called opus operum; glorious is this employment, let blind and profane worldlings think of it as they liſt; great alſo is the bleſſing, and joy that a paſtor may have, if he find, that the Lord by him has planted a few, or one of theſe plants, and great ſhall be the reward of ſuch planters in heaven.

3. If the godly be the Lord's precious plants, and his noble Vine, (as in Jeremy he calls them, Jer. 2. 21.) let the deſtroyers of theſe plants, and layers of the Lord's vineyard waſte, (as the Pſalmiſt complains, Pſal. 80.) conſider, what fearfull revenge abides them, and wrath from the Almighty God hangs over their heads.

Verſ. 15. A fountain of gardens, a well of living waters, and ſtreams from Lebanon.

In the former verſe, Chriſt called his Church, A fountain ſealed up, which doth water all her plants; and here ſhe aſcribes all the praiſe thereof unto him, affirming, that he is the fountain of the gardens, &c. that is, Look whatſoever waters of life is in her, or in any particular Churches, without challenging any part of that to themſelves, they flow from him onelyonly, as the prime and head fountain, and it is onelyonly p. 190out of his fulneſſe, that they receive grace for grace, Joh. 1. 16. For, as the Apoſtle ſaies, It hath pleaſed the Father, that for this end, in him all fulneſſe ſhould dwell. As the catholick Church then is called a garden, ſo particular Churches are called here gardens, and Chriſt is that fountain of the gardens, whoſe plenty and plenitude is ſuch, that it reacheth it ſelf to the watering of all theſe Churches, diſperſed thorow the world, and all the true members thereof, which are his pleaſant plants. The waters of this fountain, being like the few loaves and fiſhes, which fed ſo many thouſands, and there were twelve baskets full gathered up; or like thoſe waters in Ezekiel, that flowed out of the Sanctuary, ſo abounding, that they were waters to ſwim in, and could not be paſſed over, Ezek. 47. 5.

Therefore alſo he is called, a well of living waters, and which ſends forth many ſtreams, as thoſe which come from Lebanon. Living waters being ſuch as alwais do flow, asſprings do, and never dry up, oppoſed to ſtanding waters. So that the meaning is, that the graces and waters of life, which do flow from Chriſt upon his Church, are ſuch, as can never be dryed up, they flow from ſo bottomleſſe and inexhauſtible a fountain; ſo that albeit he beſtow his graces and gifts from time to time, in never ſo great a meaſure, yet are they not diminiſhed, but like the widow's oyle, ſuperabounds after all veſſells are filled therewith. Which waters likewiſe have theſe notable properties: 1 They are cleanſing, as we ſee, Ezek. 16. 9. though the ſtain were never ſo deep, or the pollution never ſo great. 2 They are curing, as the waters of Jordan cured the leproſie of Naaman, and as we ſee, Ezek. 47. 9. 3 They are quenching, though the aguiſh thirſt of the ſoul in temptation were never ſo great. 4 They are quickning, like thoſe waters in Ezekiel, which whereſoever they came, made things to live. And 5 They are fructifying, as we have in that ſame place of Ezekiel, verſ. 11, 12. and as it is ſaid, Pſal. 1. and in the preceding verſes of this chapter, making the plants of the Lord's garden like an orchard of pomgranats, with pleaſant fruits.

Obſervations.

1. We ſee the diſpoſition of all the godly, that in a humble and thankfull manner, they ever acknowledge, what ever good or grace is in them, that they have it from the p. 191Lord, the full fountain thereof, to whom therefore they give the glory and praiſe.

2. Seeing Chriſt Jeſus is the full fountain, and wellſpring of living waters, and that ſo graciouſly he invites all thoſe who thirſt, to come and drink thereof, Iſai. 55. 1. Let all thoſe who would participate of theſe cooling, cleanſing, curing, and quickning waters, come to this bleſſed fountain, and ſeek comfort, refreſhment, and grace there onelyonly, where it is to be found; and not to any Creature, Saint, or Angell, or other mean whatſoever, not of God's appointment; like thoſe, who leave the fountain of living waters, and dig up pits unto themſelves, that can hold no water at all.

3. Theſe waters are called living waters, as being not onelyonly ever ſcaturient, but likewiſe becauſe where-ever they flow towards a ſoul, they quicken the ſame, and, as is ſaid, make the ſame to live; and where life is, it has a care of the conſervation of it ſelf, fleeing and abhorring what is deſtructive thereto: there is likewiſe a naturall appetite, after that which doth nouriſh and maintain the ſame, and it doth manifeſt it ſelf alſo, in the proper motions and actions thereof. So that where theſe things are not found ſpiritually in the ſoul, it is a token, that theſe waters, which are called living, never entred therein.

Verſ. 16. Awake, O north-w…d and come thou ſouth, blow upon my garden, that the ſpices thereof may flow out. Let my beloved come into his garden, and eat his pleaſant fruits.

Upon the Churches humble and thankfull acknowledgment, that all the graces or goodneſſe that is in her, or any member of hers, flowes onelyonly from him, as the full fountain, and the inſpiration of his holy Spirit; Therefore our Saviour, in the firſt part of this verſe, ſendeth as it were his Spirit more plentifully and powerfully yet, to breathe upon her. Such is the fruit of thankfulneſſe for benefits received, and the right uſing of the ſame, as it is ſaid, habenti dabitur. And in the ſecond part of the verſe, is the Church's invitation of Chriſt, upon this increaſe of his grace in her, to receive a…d enjoy the holy fruits thereof.

In the firſt part then of this verſe we have, 1 The miſſion p. 192of the holy Ghoſt to his Church, under the name of north and ſouth-wind. 2 The work of the Spirit, which is Inſpiration, under the word of blowing on hisgarden. And 3 The end wherefore, that her ſweet fruits of holy obedience may more abound, and her heavenly grace may more be manifeſted, under theſe words, That the ſpices thereof may flow out.

Having then ſpoken before, why the Church is compared to a garden, and in this place is called, His garden, both by right of creation, and acqui…tion at a deer rate; We have to conſider, 1 Why the Spirit that blowes on this garden, is compared to winde; to wit, becauſe of alike properties.

1. The wind has a purging power of the aire, and therefore is called Nature's fan; and ſo has the Spirit, to purge and cleanſe the ſoul.

2. It has a cooling quality, and ſo has the Spirit, both to abate burning concupiſcence, and to comfort the ſcorching of trouble and temptation, or Satan's fiery darts.

3. It has a clearing property, diſperſing clouds, and cauſing ſerenity; and ſo has the Spirit, to diſperſe the clouds of temptations, and make fair weather in a perplexed conſcience.

4. It has a piercing force, being ſubtle, and ſearching through every narrow cranie; and ſo has the Spirit, as we ſee, Act. 2. 37.

5. It has a thawing quality; and ſo has the Spirit, to thaw our froſty and cold hearts, and diſſolve them, as it were, into a flood of tears.

6. It has alſo a drying and ripening property; and ſo has the Spirit, to dry up the filthy iſſue of our ſinfull humours, and ripen us like wheat for the Lord's harveſt.

Next, there is two winds here ſpoken of, or a wind from two arcts, the North and South-wind, which though they ſeem contrary one to another, yet herein they agree, that both are neceſſary for the garden and Church of Chriſt. The North-wind then firſt, is cold, ſharp, and nipping; and the South-winde warm, comfortable, and cheriſhing: Even ſo the Spirit, ſometimes humbles, and makes one like a low valley, and ſometimes raiſes the ſoul with comfort, and makes it as a high mountain; or, as is ſaid, Pſal. 107. 26. ſometimes they mount up to heaven, and again they go down to the very depths. And to this end is God's wiſdom p. 193ſuitable in the outward means, ſome being Boanerges's, to caſt down, and ſome the ſons of conſolation, to raiſe up; that by and in theſe ordinary means, the Spirit may blow accordingly.

The method alſo is to be conſidered, that is here uſed, ſpeaking firſt of the north-wind, and then of the ſouth, to ſhew unto us, that till firſt the Spirit of God humble us by the Law, and ſight of our miſery, we can never expect, that he will be as a ſouth-wind to us, to comfort us by the Goſpel, and give us a true ſenſe or aſſurance of the Lord's mercy.

Thirdly, the operation of the Spirit, is called and compared here to blowing:

1. Becauſe as the wind blowes freely, and where it liſts, ſo does the Spirit, Joh. 3. 8.

2. The blowing thereof is not ſeen, but felt; and ſo is the working of the Spirit, by making a ſtrange change; ſee Ezek. 37. 9.

3. It blowes not ever alike, but ſometimes more mightily, ſometimes more ſoftly, and ſometimes not ſenſible at all; even ſo does the Spirit, and therefore in this place is bidden awake.

4. While it blowes ſo mightily, it bears down all before it, whether turrets or trees, ſo that nothing can withſtand it; even ſo, ſometimes the Spirit works ſo powerfully, that it caſts down all ſtrongholds, and overcomes greateſt enemies, and moſt wicked ſinners, as we ſee in the converſion of Manaſses, and Paul, &c.

5. When it blowes ſoftly on a garden, it not onelyonly furthers the grouth thereof, but conveys ſweet ſmells to the brain; even ſo does God's Spirit by his breathing, further the grouth of grace, and conveyes ſweet comfort to the ſoul.

6. The blowing alſo of the wind, by filling the ſailes of ſhips, carries them forward to their haven; and ſo does the working of God's Spirit on the ſoul, and filling the ſame by grace, carrie forward the ſame to the haven of eternall happineſſe.

7. Men obſerve the winde, and the blowing thereof; and ſo ſhould they the operation of the Spirit, and the efficacy of the ſame, with the acceſſe and receſſe thereof.

Fourthly, the end of this blowing of theſe winds, on his p. 194garden, is, That the ſpices thereof may flow out, whereby are underſtood God's graces, which, like ſpices, are precious, pleaſant, and odoriferous to the godly ſoul, and in it to God alſo, whoſe gifts they are; and for them, the ſoul alſo is odoriferous to him; and which graces oftimes, lie like fire under aſhes in us, till the Spirit blow, and then they are ſaid to flow out, which is not by minoration, or departing from us, but by emanation in their ſenſe to us, and fruits and evidence towards others; as faith is ſeen by works, like that of Job's patience, Noah's conſtancy, Joſeph's continency, Moſes's fidelity, Phinebas's zeal, and the like graces in holy men, by their holy examples, which for imitation, (as the Apoſtle ſpeaks 1 Cor. 11. 1.) they did leave behind them. Which blowing of the Spirit likewiſe, for this end, is ordinarily by the blowing of another wind; to wit, the preaching of the Goſpell, as we ſee the ſame ſo compared, Rev. 7. where when the Lord denounceth, that the courſe of the bleſſing of the Goſpell ſhould be ſtayed, John ſeeth in a viſion four Angells, holding the four winds that they ſhould not blow.

In the ſecond part of the verſe, followes, upon the excitation and increaſe of his graces in her, for the end aforeſaid, the Church's invitation of her Beloved, to come to his garden, and eat his pleaſant fruits; by which comming is not to be underſtood, that he was abſent from her, but that ſhe deſires a more full and familiar preſence of him: For, where-ever true grace is begun and ſetled in the heart, there is ſtill a further and a greater deſire thereof, and of a neerer union thereby, more and more with Chriſt, till the ſoul be moſt neerly of all after this life united with him, as the Apoſtle wiſhed, ſaying, Cupio diſſolvi, & eſſe cum Chriſto.

The reaſons of which her earneſt deſire, that he would come unto her, are, 1 The great honour that the ſoul gets by his comming thereto, which may ſay more juſtly, than Elizabeth ſaid of Marie's comming, How comes it to paſſe, the Lord himſelf of heaven and earth ſhould come to me? we being, as the centurion confeſſed of himſelfe, altogether unworthy, that he ſhould enter under our roof. 2▪ The great benefit that the ſoul gets, by his comming thereto; for he brings with him a treaſure of all grace and goodneſſe, and comes not empty, eſpecially (as he ſaid to Zaccheus) that day, ſalvation comes to the ſoul. 3 He makes the place p. 195where he is, a kind of heaven, and whatſoever condition of life a man is in, the ſame cannot be but comfortable.

The end of his comming is, To eat of his pleaſant fruits; that is, to be contented and delighted with her works of holy and humble obedience; which are called 1 Pleaſant; then, His fruits. Pleaſant, 1 In reſpect of acceptation, as ſuch. 2 Of proceſſion, becauſe they come from his own Spirit, and inſpiration thereof. 3 In reſpect of their perfection, and perfuming (as it were) to be a ſweet favour to God in Chriſt, which they have from his obedience, and which is a great comfort to us, when we look on our wants and blemiſhes. And 4 In reſpect of right intention, or end, wherefore they are brought forth, or done; which is, to pleaſe God, Heb. 13. 21. and Col. 1. 10

Next, they are called, His fruits; à fonte & fine: 1 Becauſe they flow onelyonly from him, and his Spirit, without whom, we can do nothing. And 2 The glory whereof is onelyonly due to him, and not to us, our free-will or merit, and to none beſide.

Obſervations.

1. We ſee by the order of theſe words, following on the former verſe, that a thankfull acknowledgment of gifts already received, procures the enlargement of the Lord's bountifull hand, to ſuperadd and beſtow more; as after watering of his garden he does here, in breathing on the ſame.

2. When we are moſt dejected, and ſpiritually afflicted, let us take that to be the work of the Lord's Spirit, in mercy, and for the good of his garden, as the blowing of the ſharp North-wind thereon, as well as when we are comforted, and blown upon by the ſoft and Sweet ſouth-wind, of the peace of conſcience, and our reſtoring, with David, to the joyes which we were wont to find in him. Neither let us expect to enjoy ever or alike, the conſolations of the Spirit, or joy of his ſenſible preſence, nor think, that ſpirituall deſertions, or trouble of conſcience for our humiliation, ſhall ever endure; but there is a viciſſitude in our ſpirituall, as in our temporall eſtate here, ſometimes ſowing in tears, and ſometimes reaping in joy.

3. We ſee what a ſoil and ſoul is the Lord's garden; to wit, that which is repleniſhed with ſweet ſpices, flowing out p. 196by the inſpiration and work of Gods ſpirit in their ſweet ſmell and fruits of a holy life, and on the contrary what a ſoil and ſoul is Satan's garden, to wit which is full of ſtinking weeds of all corruption, flowing out by his ſuggeſtion and inſtigation in their noyſome ſtink like that of Sodom, and poyſonable fruits of a wicked life and converſation, which ſhowes how rare Gods gardens are, and how plentifull Satan's are in the land.

4. Though the ſoul be already made the Lords garden, and though it be both planted and watered with his heavenly graces, yet we ſee that the ſpirit of God muſt alſo blow thereon that her ſpices may flow out, which ſhowes that we need not only quickning grace to put life in us at firſt, and to have our hearts purged and planted with grace, but likewiſe exciteting grace, and ſo grace upon grace in a daily ſupply, to rouſe up, draw forth and actuate that grace which we got at firſt.

5. This blowing on the garden, is that her ſpices may flow out, which teaches us, that it is not enough to be good, or have goodneſs in our ſelves, but it muſt be Emánant and flow out, like the gaining with the talents, and ſhining of the wiſe virgins Lamps, and as our Saviour commands, Matth. 5. to the benefit of others.

6. Likewiſe as this ſhould teach all Chriſtians who would be good inſtruments in church or polity if, they would have their gifts like ſpices to flow out for the good of others, that then they ſhould firſt be carefull to be well ſtored within with ſuch themſelves, ſo ſpecially paſtors ſhould be ſo, who both in the fulneſs of the bleſſing of the Goſpell by word, and in adorning that holy calling by an exemplary ſingularity of life ſhould make their ſpices, or holy gifts and graces flow out, that as lights on a candleſtick they may ſhine in both, to all who are vvithin the houſe.

7. Chriſt makes his ſpirit firſt breathe or blow on his garden, and then ſhe invites him to come and eate of the fruits which this breathing has produced. So that we ſee that firſt, Chriſt by communicating grace to the ſoul he beginnes, and then that his grace in the hearts of his Elect is not in vain, but efficacious and operative to the producing of good and holy fruits.

8. We ſee that Chriſts garden is a fruitfull garden, which brings not forth only leaves of verball profeſſion, or fair-promiſing p. 197bloſſomes of good hopes of fruit, but fruits themſelves, and as our Saviour ſhowes, much fruit, Ioh. 15. 5.

9. Theſe fruits are called (his fruits,) for the reaſon aforementioned, ſo that this is the humble diſpoſition of all the truly godly, that as David acknowledged, 1 Chron. 29. 14. that he and his people had given to the Lord for the preparation of his temple, only vvhichwhich was his own, even ſo they acknowledge that any fruits of godlineſs which they are able to bring forth, is only from his meer grace, and in ſo farre, as they are good, they are his work only; ſo farre are they to aſcribe any thing to themſelves or to their own merit, free will, or the like.

10. Theſe fruits are called his pleaſant fruits, or fruits that are pleaſing to him: which ſhowes not only what is the care and ſhould be of all good Chriſtians in all their vvaies and works to pleaſe God, but alſo if the good fruits of a holy converſation be pleaſing to God, that on the contrary the evill fruits of a wicked life muſt be, and are, diſpleaſing to him, provoking his wrath, as we ſee, Iſay. 5. &c. and his heavy judgments upon a Land.

Finis quarti Capitis.

Soli deo gloria.