Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 3
CHAP. III.
Verſ. 1. By night in my bed I ſought him whom my ſoul loveth, I ſought him, but I found him not.
IN this Chapter is ſet down; 1 The Church's conflict with a ſpirituall deſertion, and her happy overcomming at laſt. And 2 her new eſtate, as it were, and comfortable condition, having gotten Chriſt; with her gloriation in him; from the ſixth verſe to the end.
Firſt then is ſet down the Church's diverſe and far differing eſtate, from her former condition; for before, ſhe was glorying in his ſweet fellowſhip and communion, that he was hers, and ſhe his; and that he did feed among the Lillies. But now ſhe ſhowes, how he had deſerted her alone, and with what care and pains ſhe did ſeek him, and could not for a long time find him.
In this verſe then we have, 1 The action of ſeeking, and what it imports, 2 Who ſeeks. 3 Whom ſhe ſeeks, and how he is to be ſought. 4 When ſhe ſeeks him. 5 Where ſhe ſeeks him. And 6 her ſucceſſe of ſeeking him.
Firſt then, Seeking imports three things: 1 A ſenſe of want or abſence. 2 A need, eſtimation, and deſire, of tha… which we need. And 3 A hope to find and obtain the ſame; therefore ſaies our Saviour, Seek, and ye ſhall finde. The Church then here had all theſe; for firſt, ſhe was ſenſible of his deſertion of her. And happy is that ſoul that is ſo, for many are deſerted; and albeit the Lord ſaies, Woe be to them, when I depart from them. Hoſ. 9. 12. yet they are not ſenſible thereof, but are like thoſe of whom the Pſalmiſt ſpeaks, Pſal. 10. 4. that ſeek not God, nor is he in all their thoughts: 2 She knew what need ſhe ſtood in of him, both for her eſſe, & bene eſſe, grace here, and glory hereafter, as we have, Pſal. 84. 11. and therefore ſhe had ſuch an eſtimation of him, and deſire after him. And 3 ſhe had hope, if ſhe ſought him, that at laſt ſhe ſhould finde him; eſpecially ſeeing, that he has been found of them that ſought him not, and that he has promiſed, that he ſhall not be ſought in vain, Eſa. 45. …9. but that they who ſeek him ſhall finde him, when they ſearch for him with all their heart, Jer. 29. 13.
2. Secondly, She who ſeeks her Beloved, is the virgin Spouſe of Chriſt, called by David, The generation of them that ſeek him, Pſal. 24. 6 which, in earthly or carnall love, would ſeem to be againſt all modeſty, in the night-time for a virgin to riſe out of her bed, and go along the ſtreets, and ſeek, yea, ask for him whom ſhe loves: But in this ſpirituall caſe of the ſoul, and love thereof to Chriſt, whom ſhe ſeeks after, it is far otherwiſe, and highly commended; even as importunity, which is hatefull to man, as we ſee in the Canaanitiſh woman, is acceptable and well pleaſing to God.
But here a queſtion may be demanded, to wit, whether the Church, or any godly ſoul therein, be ever without Chriſt? Whereunto I anſwer, That out of all doubt, the Lord Jeſus is alwaies preſent with his Church, and every faithfull ſoul therein; but the faithfull have not alwaies the ſame lively feeling of his preſence, but he ſeemeth to have forſaken them. Witneſs the Church her ſelf, where Sion complaineth thus, ſaying, The Lord hath forſaken me, Eſa. 49. 14. and David's complaint, Pſal. 22. 1. The Lord alſo juſtifying that complaint of his Church, ſaying, For a little while I have forſaken thee, but with great mercies will I gather thee: in a little wrath I hid my face from thee for a moment, but with everlaſting kindneſſe will I have mercy on thee, ſaith the Lord thy Redeemer, Eſa. 54. 7. And when the Church, or any godly ſoul is in this eſtate, there is no reſt in their ſouls, which are ſick of love, till, as David ſaies, they be reſtored to that joy of his preſence, which they had wont to find in him, and get that comfortable embracement ſpoken of, Cant. 2. 6.
3. Thirdly, He whom ſhe ſeeks, is he whom her ſoul loves; which words ſhow unto us two things: I What was the main motive, that made her ſo to grieve at his abſence, and makes her ſo to long and ſeek for his preſence: It is love, and a fervant affection from her very ſoul towards him, the want whereof, where it is in the ſoul of any, there will be no ſerious or true ſeeking after the Lord, as may be ſeen in the practice of the moſt. 2 This ſhowes, that although to her preſent feeling, ſhe ſeemed to be forſaken of the Lord; yet indeed and truly ſhe was not ſo, becauſe her love towards him abode in her heart, which love of God in the heart of his Elect, is a fruit and effect of his love towards them; and ſo long as the one continues towards him, as ſurely doth his love and gracious preſence continue and abide with them, though not alike felt; but in the ſecret work of his ſaving grace, which makes them to ſeek him, and a more plentifull and perfect ſenſe of his comfortable preſence, than for the preſent they can find.
The way or manner how he is to be ſought, whom the Soul loveth, is:
1. Timely, which Eſay calls, While he may be found, and is neer. Eſa. 55. 6. Therefore alſo ſaies he, With my ſpirit within me will I ſeek thee early, Eſa. 26. 9. And ſo alſo ſaies the Lord by his Prophet Hoſea, Hoſ. 5. 15. In their afflictions they will ſeek me early, Pſal. 63. 1.
2. Truly, or ſincerely, which the Scripture calls, With all the heart, Deut. 4. 29. and not feignedly drawing neer with their lips, when their heart is far from him, Pſal. 119. 2. Of which ſort of ſeeking, the Lord complains by his Prophet, that his people continued in their ſins, and yet (ſaies he) they do ſeek me daily, Eſa. 58. 2.
3. Uprightly, that is, for himſelf, and not like the Capernaits, of whom our Saviour ſaid, Ye ſeek me not, becauſe ye ſaw the miracles, but becauſe ye did eat of the loaves, and were filled, Joh 6. 26. or, as one ſaies very well, Like thoſe who ſeek not Gods face, but his fingers-ends; and like covetous Paſtours, who ſeek not the good, but the goods of the flock, far from the Apoſtle's practiſe, 2 Cor. 12. 14.
4. Fervently, and not with a faint deſire, but with the whole benſell of the ſoul, as David thirſted for the waters of the well of Bethlehem; or, as he ſaies, As the Hart pants after the water brooks, ſo panteth my ſoul after thee, O God. And again, O God who art my God, early will I ſeek thee, Pſal. 42. 1. My ſoul thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty land where no water is.
5. Humbly, as Daniel profeſſes, ſaying, and I ſet my face unto the Lord God to ſeek him by prayer and ſupplications, with faſting and ſackcloth and aſhes, Dan. 9. 3. And as Jacob ſought the bleſſing from the angell, Hoſea. 12. 4. by teares and ſupplication; and as …ay exhorts, Iſay. 51. 1.
6. Diligently, as the whoriſh woman profeſſeth that ſhe came forth, diligently to ſeek his face whom ſhe loved, and had found him, Prov. 7. 15. or as Herod deſired the wiſe men to ſearch diligently for the child, Matth. 2. 8. as Oneſiphorus alſo ſought out Paul at Rome very diligently till he found him, 2 Tim. 1. 17. and the woman ſought her loſt peece of ſilver diligently till ſhe found it, Luk. 15. 8. For it is only ſuch ſeekers to whom the promiſe of reward is made, as the Apoſtle ſhowes, ſaying, that the Lord is a rewarder of them who diligently ſeek him, Heb. 11. 6.
7. Carefully and ſorowing, as Joſeph and Mary ſought him with great care ſorrow and ſolicitude, till they found him after three dayes ſeeking, Luk. 2. 46. 48. in the Temple amongſt the Doctors, and as we ſee here with what care, and queſtioning the ſpouſe ſeeks her beloved, yea not onelyonly with care, but as is ſaid, v. 48. ſorrowing.
8. Prudently as well as painefully, where he is to be found, to wit, as ſhe is directed, Cant. 1. 8▪ in the means of grace, or, as the Pſalmiſt ſpeaks, in the Sanctuary and law, Pſal. 63. 2. and 119. 115. or Temple, where Chriſt was found by Joſeph, and, as he tells himſelf, where he walkes in the midſt of the Golden candleſticks Rev. 2. 1.
9. Conſtantly, not by a fit, but with the ſpouſe here till he be found, without looking back with Lots wife; and farre leſſe fainting and turning back, as many do, like the dog to the vomit or the ſow to the puddle; and as thoſe Diſciples, Joh. 6. 66. who went back from Chriſt, and walked no more with him.
For the performance of all which former points in the right ſeeking of the Lord there muſt be a preparation of the heart, which was the praiſe of good king Jehoſaphat, that he had prepared his heart to ſeek God, 2. Chron. 19. 3. This being a task of no ſmall difficulty to do it aright, and of greateſt concernment, which is life everlaſting, Amos. 5. 6. As alſo hereby we may know if we have ſought God aright, 1. If (as Zeph. 2. 2. and Rom. 12. 9.) we ſeek after good and abhorre evill, 2. If we ſeek things above as, Col. 3. 1. And 3. If we ſeek the good of Sion, as Pſal. 112. 9.
4. Fourthly, the time when ſhe ſeeks him, is the night, which is a dark, ſilent and Melancholious time, thereby to ſhow, 1. What a time it is to the Soul when ſhe is ſpiritually deſerted; ſurely, as Ioel ſpeakes, a time of darkneſs and of gloomineſs, a time of Clouds and of thick darkneſs, a diſconſolate night, Ioel. 2. 2. wherein the ſoul is like Rachel for her children that would not be comforted; all other things, in like manner till ſhe find her beloved, being to her like Iob friends miſerable comforters, or like the white of an egg wherein there is no taſte at all.
2. This ſhowes the great love and deſire ſhe has of enjoying Chriſts preſence, that although the night be ordained for reſt, yet ſhe cannot reſt, but with Iſay ſhe may ſay, O Lord I have waited for thee, Iſay 26. 8, 9. The deſire of my ſoul is to thy name and to the remembrance of thee, with my ſoul I have deſired thee in the night, yea with my ſpirit within me will I ſeek thee early. She cannot then tary till it be day, neither can ſhe have patience (as one might think) till he come to her, but her affection and deſire is ſo fervent and flaming towards him that worldlings do wonder at the ſame, and they think Gods children in the fit of this love-ſickneſs, as Festus thought Paul, that too much zeale and devotion hath made them mad, Act. 26. 24. and therefore as, I Pet 4. 4. They ſpeak evill of them, and of the way of righteouſneſs, thinking it rather ſtrange that they ſhould not runne with them into the ſame exceſſe of riot, as themſelves do.
5. Fifthly, the place where ſhe ſeeks him is her bed, a wrong place indeed, fitter for carnall eaſe and ſleep, and therefore he was not found there, till ſhe aroſe from that place, and rouſed up her ſelf from that carnall ſecurity wherein ſhe lay before, and whereby ſhe had loſt her welbeloved, and ſought him (as we ſee hereafter) more painfully and carefully elſe where. It was the error of Mary Magdalen and the other Mary, that they ſought the Lord Jeſus where he was not, as the Angell told them, He is not here, for they ſought him amongſt the dead, Matth. 28. 6. and ſo as it is the Churches error here to ſeek her welbeloved in her bed, ſo it is the error of many to ſeek the Lord Jeſus in the midſt of carnall pleaſures, worldly eaſe; or to think that he can be found in a dead ſoul, and lulled aſleep in carnall ſecurity: to whom I may ſay, he is not there, but, as the Angell ſaid, He is riſen; ſo they who ſeek him rightly, muſt likewiſe riſe with him. As He did from the grave, ſo they from the bed of a ſlumbering ſecurity with the wiſe virgins, and from a ſluggiſh and tepid ſeeking of him, to a zealous, carefull, and painfull ſearch for him; for as his worth is who is ſought, ſo muſt the care and paines be accordingly to find and injoy him. As Solomon ſayes of wiſedom, If thou ſeekeſt her as ſilver, and ſearcheſt for her as for hid treaſures, then thou ſhalt underſtand the feare of the Lord, Prov. 2. 4. and find the knowledge of God, Matth. 13. 44.
6. Laſt of all, the ſucceſſe is this, ſhe found him not, the reaſon whereof is, 1. As the Apoſtle ſayes, Yee pray and obtaine not, becauſe yee pray amiſſe; even ſo ſhe ſought and found not, becauſe ſhe ſought him as yet but laſily and amiſſe: and therefore if we would find Chriſt, we muſt not only ſeek him, but ſeek him aright; as in all the exerciſes of religious duties, the work wrought, or Opus Operatum, muſt not be ſo much taken heed unto, as the manner of performance, or Modus Operandi, elſe as Peter …iſhed all night and catcht nothing, ſo may we ſeek Chriſt long enough, and yet in no wiſe find him. 2. The Lord will not at firſt be found of his owne, whoſe very ſoules love him, not for any want of love or kindneſs on his part towards them againe; but, 1. For the tryall of their Faith, Love, and Patience, 2. To make them more earneſtly ſeek after him, asking, ſeeking, and at laſt knocking, or like the Canaanite being importunate, and with Jacob, ſaying, I will not let thee go except thou bleſſe me: and, 3. This is to make them have the greater account and more precious eſtimation of him, as alſo the greater care of retaining of him when he is found, having had experience that it is not ſo eaſie a matter if we loſe his gracious and comfortable preſence, to find the ſame againe. And therefore if the Lord ſpeake peace to his Saints, let them beware not to returne againe unto folly.
Obſervations.
1. We ſee the viciſſitude or diverſe condition of Chriſts church here on earth, ſometimes rejoyſing in Chriſts preſence, and ſometimes ſaying with Sion, the Lord hath forſaken me, and my Lord hath forgotten me, Iſay. 49. 14. and therefore being like the Moon having a wain and a grow, or like the Sea, an ebb and a flow of comfortable feeling, as the Mary-gold ſometimes Lowres and claſpes, in the abſence of the Sunne, but anon when he ſhines, Opens and revives as it were againe, and therefore, 1. This ſhould teach us not to think uncouth of ſpirituall deſertions, as the Apoſtle exhorts, concerning fiery tryalls, to do the like, 1. Pet. 4. 12. And 2. To deſpiſe this life wherein we are abſent …rom the Lord, and ſubject to ſo many changes corporall and ſpirituall, and to long for that life to come wherein we ſhall enjoy his preſence for ever, in whoſe preſence there is fulneſs of joy and pleaſures for evermore.
2. In the greateſt and moſt greevous deſertions, try if thou canſt ſay with the ſpouſe here, that Chriſt is he whom thy ſoul loves, and may appeale to him who knoweth the heart, ſaying with Peter, Lord thou knoweſt that I love thee, and then aſſuredly thou may be comforted, and be aſſured that a ſoul that loves Chriſt, and longs for him, ſhall in end find his comfortable preſence, like the Sunnes diſperſing all foggy miſts and vapours, to that ſoules rejoyſing; yea that loving and longing ſoul may be perſwaded that it has already (like old Simeon) Chriſt in the armes thereof, and that it reſts (though in a ſpirituall dwame not feeling) in his armes, as Cant. 2. 6. Becauſe in true divinity Deſiderare est Habere, the deſire of grace, is the evidence of the having of grace and ſuch are pronounced, B…eſſed, Matth. 5. 6. therefore ſaid Augustin, Da domine deſiderare, ut deſiderando quaeram, et quaerendo inveniam. Medit, 1.
3. We ſee here the difference between the godly and worldlings, that which they buſie themſelves like Martha to ſeek, are many things, yet all earthly, baſe and tranſitory, as honours, riches, pleaſures and the like, wherein they are reſtles and indefatigable, and which when they have attained like the rich fool and others, they have inherited and reaped the wind; but that which the godly ſeek after is Chriſt Jeſus, and as David ſought, Pſal. 4. The light of the Lords countenance, with Mary making that good choice of that which never ſhall be taken from them.
4. Although the godly ſoul under the ſenſe of ſpirituall deſertion having ſought Chriſt, yet at the firſt find him not, (as here the Church does not,) yet let not the ſame faint nor give over, but try how the ſame has ſought Chriſt, and ſuſpect it ſelf, that it has not ſought him ſo fervently and painfully as it ought, and therefore ſtirre up its zeale, and be more fervent and frequent in prayer and other exerciſes of devotion, and waite upon the Lords time of his graeious manifeſtation. And, to know if the ſoul have ſought Chriſt aright try, 1. If thou haſt ſought his face, that is, his favour, or himſelf, for himſelf and not for by-ends, as ſome who ſeek not ſo much Gods face as his finger-ends, 2. If thou ſeek Gods Law, that it may be in thy heart, and he rule thee thereby; and, 3. If thou ſeek the good of his Zion, which is his myſticall body, and a part of himſelf, (as has been ſaid before.)
Verſe. 2. I will riſe now, and go about the City in the ſtreets, and in the broad wayes, I will ſeek him whom my ſoul loveth, I ſought him, but I found him not.
Here is the Churches holy reſolution without fainting to make a furder progreſſe in ſeeking her welbeloved ſtill, till ſhe find him, 1. Ariſing now (ſaith ſhe) without any delay, 2. Going about the ſtreets and broad wayes; and, 3. All this, is to ſeek him whom her ſoul loveth, and yet no better ſucceſs then before: She ſought him but ſhe found him not.
Firſt then ſhe ſayes I will riſe, ſignifying thereby the ſtirring up in her ſelf a greater care and fervency in ſeeking after Chriſt, then ſhe had formerly had: for before ſhe ſought him only in her bed, which is, that drowſie eſtate of carnall ſecurity, which the fleſh bringeth upon the ſoul, and whereby it is ſaid that the wiſe virgins ſlept as well as the fooliſh, and wherein all the true children of God, according to the fleſh, could be content to neſtle themſelves and lye warm, were it not that they are moved by the operation of the ſpirit of God to do otherwiſe: and not only even in this bed to ſeek, but alſo furder to proceed, and ariſe from this bed, even in the night time, which of any time is fitteſt for the bed, and moſt inconvenient and grievous to come out of the ſame, and yet rather then ſhe will not find him whom her ſoul loves, ſhe will forſake the love of all the eaſe▪ and pleaſures of the world.
Yea furder, ſhe will not only ariſe and quit her bed of eaſe and delight, but likewiſe in the unſeaſonable time of the night, ſhe will go about the ſtreets and broad waies of the City, and ſeek her well-beloved, forecaſting no dangers nor inconveniences that may enſue, but putting all to the hazard. By this City, Ieruſalem is meant, the place where the Temple was built, and publick worſhip of God there exerciciſed; and by her going about this City, in the ſtreets and broad waies, the diligent and exquiſite ſearch is ſignified, which ſhe made for him whom her ſoul loved, in reſorting to the means of grace, as we ſee in that place of Ieremy, where the Lord ſaith, Run ye to and fro thorow the ſtreets of Jeruſalem, and ſee now, and know, and ſeek in the broad waies thereof, if ye can find a man that executeth judgment, and ſeeketh the truth, and I will pardon it, Ier. 5. 1. Which exquiſite and diligent ſearch ſhe makes, by omitting no place or occaſion, where wiſdome cries for her inſtruction and edifying; as it is ſaid, Wiſdome cries without, ſhe utters her voice in the ſtreets, ſhe crieth in the chief place of concourſe, in the openings of the gares, and in the City ſhe uttereth her words, Prov. 1. 20. but followeth that direction ſhe got from himſelf, Cant. 1. 8.
Notwithſtanding whereof, her ſucceſſe of ſeeking is but as before, ſhe ſought him, but ſhe found him not; the Lord wiſely yet delaying, that her zeal and fervency might be yet more ſtirred up.
Obſervations.
1. We ſee the profit of ſpirituall trialls and afflictions inward, which is, to rouſe up the ſoul from repidity or ſecurity, wherein it has lyen, to a more ſerious ſeeking of Chriſt, and increaſe of the ſaving graces of his holy Spirit; ſo that all things work together for the beſt to the child of God, howſoever they think of their preſent condition.
2. The Church here quits her bed even in the night-time, to ſeek after Chriſt, and with the hazard of whatſoever danger or inconveniency, goes about the ſtreets of the City, that ſhe may find him; which not onelyonly ſhowes the fervent zeal of a godly ſoul, but condemns many now, who would fain have Chriſt, but will forſake or quit nothing for him; let be to hazard themſelves, or undergo any danger for his Names-ſake; yea ſcarce will quit their carnall eaſe, or a morning ſleep in their beds, to come where Wiſdom cries, and to ſeek Chriſt in the uſe of his Ordinances.
3. The manner how ſhe ſeeks Chriſt here, is, very painfully and carefully, not ſuperficially and ſl…ightly, as many do, who are content with a meer formality, and can be content to take pains about any other buſineſſe, that concerns the body, or this worldly eſtate; but take ſmall or no pains at all, in religious exerciſes of ſeeking Chriſt, and to work upon their heart for meet harbouring of him, and ſtoring the ſame with the furniture of ſaving grace.
4. Although ſhe ſought him ſo, yet hitherto ſhe finds him not, whereby we ſee, that it is not uncouth nor unaccuſtomable, nor ſhould it ſeem ſo to God's children, albeit they ſeek, and do ſo the right way, zealouſly and painfully; yet notwithſtanding, that at the firſt or ſecond time, they get not comfort in their ſpirituall deſertions: for this was the lot of David, who was hoarſe in crying; of our Saviour Chriſt in his agony, who prayed thrice with ſtrong cries and tears; and of many other of God's deareſt Saints; and therefore faint not, nor give over, but inſiſt and continue, and aſſuredly Chriſt's promiſe ſhall in the end be found true, Seek, and ye ſhall find.
Verſe. 3. The watchmen that go about the city found me, to whom I ſaid, Saw ye him whom my ſoul loveth?
In this verſe is ſet down the Church's further progreſſe yet, and conſtancy in ſeeking her well-beloved, and uſing all means to finde him; and therefore going forth (as has been ſaid) into the ſtreets of the City, ſhe meets with the watchmen, who uſually in a City, and in the night time, paſſe to and fro, to ſee if there be any ſtirring, whereby hurt may ariſe to the City in common, or to any inhabitants therein. And of theſe watchmen ſhe asks, If they ſaw him whom her ſoul loved.
Firſt then we are to conſider, Who are theſe watchmen. 2 How they are ſaid to find her. And 3 how ſhe asks them concerning her well-beloved.
Firſt then, by theſe watchmen, the Paſtors and Teachers of Chriſt's Church are meant, as we ſee them called, Eſa. 62. 6. Ezek. 3. 17. and 33. 6. and Heb. 13. 17. for theſe reaſons.
1. To ſhew thereby the neceſſity of their vocation; that as a City, which has many enemies, inteſtine and open, has need of faithfull watchmen, ſo has the Church.
2. Their vigilancy in attention, that as watchmen ſhould be vigilant, and ſo not onelyonly have clear eyes but watchfull and not ſleeping; ſo ſhould Paſtors have the clear eye of knowledge, and the watchfull eye of ſuperinſpection and attendance, to know the eſtate of the flock.
3. Their prudence and diſcretion, that as a watchman ſhould be able to diſcern between friends and foes, and as, Iudg. 9. 36. between ſhaddowes and ſubſtances, ſo ſhould wiſe Paſtours between friends, to the truth, and diſguiſed woolves in ſheeps cloathing, and between fundamentall errours, and things of ſmall conſequence.
4. Fidelity in premonition, that as watchmen ſhould be faithfull in forewarning, ſo ſhould paſtors be, as we ſee, Ezek. 33. 3. Eſa. 58. 1. Act. 20. 26. and elſewhere.
5. As the watchman ought to take greateſt heed to himſelf, becauſe the enemy ſtrives firſt to ſurpriſe ſuch, corrupt, or take them out of the way; even ſo ought paſtors, (as they are exhorted, Act. 20. 28.) to take heed ſpecially to themſelves, that they be not ſurpriſed and corrupted by Satan, either with errour, or a ſcandalous life, which has ever been the bane of the Church, as we ſee in Iudas, Demas, and Diotrephes, with many arch-Hereticks, Arrius, Eutiches, and others in the Primitive Church; and that Roman Antichriſt now adaies, and as we have it foretold, Act. 20. 29, 30. 2 Theſs. 2. Revel. 9. 1. and 12. 4. &c.
Secondly, It is ſaid here, that the watchmen found her, but not that ſhe ſought them, which ſignifies their diligence and fidelity, and accords with their duty, Ezek. 34. 6. 16. to ſearch and find out ſuch as wander, or in a ſpirituall perplexity, need reſolution, binding up ſo what is broken, and ſtrengthning that which is ſick, and like a bruiſed reed, or ſmoaking flax.
Thirdly, her queſtion to them, If they ſaw her well-beloved, becauſe it was fitteſt that they ſhould know Chriſt, or ſee him, who were as the light of the world to give knowledge of him, and ſhow, or (like the Baptiſt) point him forth to others; this being it which is ſaid by Malachi, That the Prieſt's lips ſhould preſerve knowledge, and they ſhould ſeek the Law at his mouth, Mal. 2. 7. for he is the meſſenger of the Lord of Hoſts. And therefore they are compared to that ſtar, that led the Wiſe-men to the place where Chriſt was. Wherefore ſuitably ſhe enquires at them, for Him whom her foul loves.
But unto this queſtion, we ſee not here any anſwer made mention of, which behoved to be; either becauſe they made none at all, which is not like to be the true cauſe; or elſe becauſe upon their anſwer, at that preſent ſhe found not the good thereof, which is, that comfortable reſolution and finding of him, whom her ſoul loved, as ſhe found within ſhort ſpace thereafter: The ſeed of God's Word (like other ſeed) having its own time to brier and bring forth its fruit, which the husbandman is bidden to wait for in patience. And God's Spirit having his own time of efficacious working with the Word, and of the comfortable application to the ſoul of that which it hath been ruminating upon, that ſo all comfort may be known to come from him onelyonly, who is the promiſed Comforter, in and by the means of the Word, and all glory may be given to him therefore.
Obſervations.
1. By the Church's conſtant inquiry, and indefatigable pains, notwithſtanding all diſcouragements of ſeeking, and not finding, as before, we ſee a moſt worthy and imitable example to follow, of conſtant cleaving to Chriſt, as Job firmly reſolved, and as Ruth did to Naomi; and that we ſhould never deſiſt to ſeek, till we find; to ask, till we get; and to knock, till it be opened unto us.
2. In reſpect that Paſtors are called watchmen, and eſpecially, as Ezek. 34. 10. at whoſe hands the Lord will require the blood of ſuch as periſh through their default: 1 They ought to conſider the weightineſſe of their charge, and beg earneſtly ſtrength and abilities from God, to diſcharge the ſame. And 2 People, for their encouragement, ſhould obey that exhortation of the Apoſtle, Heb. 13. 17.
Verſ. 4. It was but a little that I paſſed from them, but I found him whom my ſoul loved; I held him, and would not let him go, untill I brought him into my mothers houſe, and into the chamber of her that conceived me.
The Church getting no reſolution that can ſatisfie her ſoul, ſhe yet continues ſeeking, and by conſtant ſeeking (as Joſhua and Caleb followed the Lord) when means fail, ſhe finds him to her comfort; for neither can the moſt comfortable ſpeeches of brethren, who can tell, with David, what the Lord hath done for their ſouls; nor the reſolution of Paſtours, raiſe up a caſt-down ſoul, cure a wounded ſpirit, and comfort an afflicted conſcience, till Chriſt himſelf come, and ſhow himſelf to the ſoul; as there was no cure by the waters of Betheſda, till the Angell came down, and moved the ſame; nor no calm of the ſtorm, till Chriſt awaked, and ſpake to the ſea, Matth. 8.
Next, when ſhe has found him, as Jacob did the Angell that wreſtled with him, ſhe held him, and would not let him go; and ſo ſhe practiſes that Precept of Solomon, Take faſt hold of inſtruction, let her not go, but keep her ſure; for ſhe is thy life, Prov. 4. 13. Which holding of him whom her ſoul loveth, is by the hand of Faith, gripping faſt to the promiſes of his Word, and to him in them. Neither is this rudeneſſe (as it would ſeem) in her, that ſhe ſhould lay hold on ſo glorious a King, and not let him go: 1 In reſpect of that myſticall & matrimonial union between them: And 2 in reſpect, that ſuch ſort of dealing is moſt acceptable to Chriſt, who delights in ſuch a holy violence, whereby the godly take the heavens by force. And as we ſee in Jacob's example, which has ſuch power with God, and in the end never wants the bleſſing: Wherein the marvellous kindneſſe of the Lord is ſeen, that he yields himſelf (as it were) to be ſo held and detained by us; yea, who furniſhes' to us both the hand and ſtrength, whereby he is held, ſee Col. 2. 18. Neither thinks he it any rudeneſſe or unmannerlineſſe in us, ſo to do; although Papiſts and enemies to the truth would ſuggeſt, that it is too much ſawcineſſe for ſinfull men, to come directly to Chriſt, and lay hold on him; and not rather in a more humble manner, to ſeek unto ſome Saint or Angell, to intercede for them. But his true Church here doth not ſo, but ſeeks onelyonly to him, and by a holy confidence layeth hold on him alone, who crieth out to all, Come to me all ye that are weary and loaden, and I will refreſh you.
Neither is ſhe content onelyonly to lay hold on him, and not to let him go, but ſhe brought him to her Mother's houſe, and into the chamber of her that conceived her, that there He might abide and dwell with her; by which houſe or chamber, is meant the heart, as it is ſaid, Epheſ. 3. 17. That Chriſt dwelleth in the heart by faith; and, as the Apoſtle declares, Rom. 8. 9. by his Spirit, which if a man have not dwelling in him, he is none of his. Which is called the houſe of her Mother, or chamber of her that conceived her; becauſe in the heart, the ſeed of the Word is received, as in the womb of the Mother; and faith thereby is begotten, as it were, and the new birth, or inner man, is conceived. The marks of which finding, and bringing home of Chriſt to the ſoul or heart, are theſe: 1 There is light or illumination, which muſt be, 1 a humbling light; 2 a warming light; 3 a changing or renewing light, making the heart a new heart, new words, new actions. 2 There is a life, known by the motions thereof, and care of its ſelf preſervation, &c. and with it, a death of and to ſin. 3 There is peace joyned with righteouſneſſe, and care not to return again unto folly. 4 There is joy, ſuch as Pſal. 51. 12. and 4. 6, or like that of Simeon's. And 5 There is liberty from ſin's ſlavery, and ſpirituall bondage, as Eſay ſhowes, That they may be trees of righteouſneſſe, the planting of the Lord, and that they may be glorified, Eſa. 61. 1, 3.
Obſervations.
1. This example, that the Church found her well-beloved at laſt, ſerveth both for comfort and encouragement to all thoſe, who with a hearty affection, diligently and conſtantly ſeek after Chriſt; for howſoever he come not ſo ſoon as they would, yet let them not faint nor give over, but be aſſured, at laſt he ſhall come to their comfort, and to the joy of their hearts they ſhall aſſuredly find him.
2. She found him, when ſhe was paſt the Watchmen, and all means had failed her; which teaches us, When we have aſſayed all lawfull means, and yet find no comfort nor delivery by them, yet not to deſpair, but ſtill rely upon the Lord, who in the mount or height of the ſoul's tryall or trouble, will be ſeen, as he was to Abraham, to Iſrael at the Red Sea, in Babylon, as that viſion, Ezek. 37. ſhowes, and to the King of Iſrael, 2 King. 7. to Daniel, the three Children, Jonas, his Diſciples in the ſtorm, and others: Man's extremity, when all hopes are failed, as in Lazarus's raiſing, being his opportunity.
3. We ſee here the power and praiſe of a true & lively faith, that it not onelyonly laies hold on Chriſt, but alſo keepeth and retaineth him faſt, and will not let him go; this being the victory, (as St. John ſaith) not onelyonly whereby we overcome the world, 1 Joh. 5. but alſo whereby we overcome and prevail with God, and by the very touch thereof can draw vertue out of him: Which excellency of faith, if men did throughly weigh and conſider, they would not be ſo cold in the means thereof, nor ſo careleſſe in ſeeking after the ſame; while as without wearineſſe they hunt after vanities, and vexation of ſpirit, and with Eſau do forego the bleſſing.
4. This example of her̄ holding him faſt, having at laſt found him whom ſhe miſled before, ſhowes what ſoul it is, who will be moſt carefull to keep Chriſt by all means, and advert narrowly to the grouth or decay of grace, working out its own ſalvation with fear and trembling; ſurely ſuch a ſoul onelyonly, that has been ſpiritually exerciſed under the ſenſe of ſin, and ſtanding in need of Chriſt, and comforts of his Spirit, for which they have thirſted (as the Pſalmiſt ſpeaks, Pſal. 63.) like parched ground; or as David did, for the waters of the well of Bethlehem.
5. We ſee, that ſhe is not contented onelyonly to lay hold on him, and not let him go, but ſhe will lead him home to the inner chamber of her heart, that there he may dwell with her; knowing very well, that where he comes to dwell, as our Saviour ſaid to Zacheus, ſalvation comes to that houſe; and as Obededom's houſe was bleſſed, becauſe of the Ark's being there, ſo bleſſed is that ſoul wherein Chriſt is; for, as Mary and Martha ſaid, That if Chriſt had been there, their brother Lazorus had not died, Joh. 11. 21. ſo where he is, there is no death nor danger, but life and liberty, with all manner of bleſſings. And indeed this is a great myſtery; for although many profeſſe the Name of Chriſt in word, yet few know what this means, to bring Chriſt home to their heart; Chriſt indeed is in their mouth, but their heart is far from him, and he from it, and therein is only to be found, Pride, Malice, Covertouſneſs, Uncleanneſs, Envy, and Hypocriſie, &c. yea Satan dwells in their heart, and their ſpeeches and actions declare the ſame cleerly, as the Apoſtle witneſſes, 1 Joh. 3. 7. &c.
6. If we have found Chriſt, and brought him home to the houſe of our heart, let us remember theſe duties, 1. To keep a clean houſe to this our Heavenly husband, who can abide no impurity, which is the leaſt thing a woman can do to her husband, 2. Let him be Maſter of his owne Houſe, and give him the chieſe place therein, 3. Entertain him as becomes upon his owne, eſpecially with a diſh of love: and, 4. Keep the marriage bed chaſt, for he is a jealous God; and admit not, nor have any familiarity with his known enemies.
Verſ. 5. I charge you, O yee daughters of Jeruſalem, by the Roes, and hindes of the field, that yee ſtirre not up nor awake my Love, till he pleaſe.
The church having regained Chriſt, by this charge (whereof we have already ſpoken, c. 2. v. 7.) ſhe ſhowes her conſtant purpoſe of heart to retaine and intertain him hereafter more carefully.
Verſe. 6. Who is this that cometh out of the wilderneſs, like pillars of ſmoke, perfumed with Myrrh and Frankincenſe, with all powders of the Merchants?
In theſe words is ſhown the effect of the Churches finding Chriſt, laying hold of him and harbouring him in her heart, to wit, he cometh down to her on earth, and taketh up his dwelling in her heart, that he may perfume her with his ſweet graces, and make her aſcend in her affection delight and deſire, from the world, the love, corruption, and faſhion thereof, to heaven and heavenly things, as we are willed, Coloſſ. 3. 1.
The words, are words of an Interrogation; uttered, as ſome think, by the bridgroom, not being ignorant who ſhe was, but in way of admiration to draw us to the due conſideration of the rareneſs and excellency of the thing ſeen. Others take it to be the ſpeech of ſtrangers as yet, deſiring to be inſtructed, and admiring the glory of the Church, who is ſaid here to come up, out of the wilderneſs, like pillars of ſmoak perfumed with Myrrh and frankincenſe, &c. Where we have to conſider.
1. What is meant by the wilderneſs, 2. What is, her coming up out of the ſame, 3. Why ſhe is ſaid to come up like pillars of ſmoke, 4. What her perfuming is with Mirrh and frankincenſe with all powders of the merchants.
Firſt then, The wilderneſs out of which ſhe aſcends is the world, the corruption wherein we are all by nature, the love, delight and deſires thereof; compared to a wilderneſs, 1. As in a wilderneſs there is nothing but waſtneſs and barrenneſs, ſo in the world and mans eſtate by nature there is nothing but waſtneſs and barrenneſſe of all grace and goodneſs, in all the faculties of the ſoul, members of the body, and whole courſe of life, 2. As in a wilderneſs there are many briars and thorns, and many ſavage beaſts; ſo in the world, and mans eſtate by nature, there are many vices, the curſed brood of originall corruption, and a Savage diſpoſition whereby many in mens ſhape are but very beaſts of divers kinds, as Tigers, Foxes, Dogs, and Swine, &c. With which ſort the Apostle tells that he fought at Epheſus. 3. A wilderneſs is commonly dry, which is one cauſe of the barrenneſs thereof, for which cauſe the Pſalmiſt ſayes of the Lords goodneſs, that He turneth the wilderneſs into a ſtanding water, and dry ground into water-ſprings, Pſal. 107. 35. as he alſo gave water in the wilderneſs to his people out of the rock: even ſo in the world, and our eſtate by nature, there is nothing in the heart but drineſs and want of all moiſture of grace, which makes it to be ſo hard, and barren in all goodneſs, till the Lord break the hard heart, and moiſten with the water of grace the dry and barren ſoul, 4. In a wilderneſs there is no Tilling, Sowing, Planting or dreſſing at all, and therefore no good fruit, but either (as has been ſaid) barrenneſs or Briers; even ſo in the world, and mans heart by nature, there is no fitneſs of ground for the ſeed of Gods word, nor planting of the ſaving graces of the Holy Ghoſt, till we be made as the Apoſtle ſpeaketh the Lords husbandry, 1 Cor. 3. and ſuch a change be wrought, as we have, Pſal. 107. 35. 37. from barrenneſs to be fruitfull to the Lord, while as the whole world beſide, out of which we aſcend here with the Church, doth remaine as a waſt, barren, and until'd wilderneſs.
Secondly, by her coming up out of the wilderneſs, is not meant any corporall or locall mutation; for thus, neither doth Chriſt come down to her, nor doth ſhe aſcend to him: but a ſpirituall aſcenſion in affection and holy devotion, by faith and Sanctification, not conforming her ſelf (as the Apoſtle ſpeakes) to the world, but being transformed by the renewing of her mind, that ſhe may prove what is that good, acceptable and perfect will of God, Rom. 12. 2. In reſpect of which going up out of the wilderneſs, (which is oppoſit to going down, as we have Exod. 13. 18. and Gen. 42. 2.) Solomon ſayes that the way of life is above to the wi…e, that he may depart from Hell beneath, Pro. 15. 24. and indeed this is no ſmall work, ſeeing that the whole benſell of our hearts naturally bend down-wards to this world and earthly things, and it is the mighty power of Chriſts grace when he comes, that makes this aſcenſion.
Thirdly, ſhe is ſaid to come up out of the wilderneſs like pillars of ſmoak, to ſhow that her journey, and mounting up to Heaven (as has been ſaid) being moved by the fire of Gods ſpirit, is with a ſtraight foot or courſe of Sanctification, and with a ſteddy and conſtant reſolution, (like Davids) ſignified here by pillars, Pſal. 119. 57. and thus as a ſpirituall ſacrifice the godly offer up themſelves, (as they are exhorted; Rom. 12. 1.) and ſtraightly aſcend to God, like the ſacrifice of Abel, on Chriſt Jeſus as the alter, by the fire of the ſpirit, and reſolving the earthly part of their naturall corruption piece by piece into aſhes.
Fourthly, ſhe is ſaid to be perfumed with Myrrh and frankincenſe, and other pouders of the Merchant, to ſhow that thus the Church is made a ſweet odour to God in Chriſt, whoſe death is like Myrrh, bitter in taſte, but ſweet in ſmell, and whoſe mediation is figured by frankincenſe, (whereof is mention, Exod. 30. 34.) as we ſee, Rev. 8. 3. ſo that thorow his death and mediation the Church becomes a ſweet odour to God, like Jacob in Eſau's veſture. Alſo ſhe may be ſaid to be perfumed with Myrrh and Frankincenſe: Myrrh being a figure of mortification of the fleſh, whereunto we are exhorted, Col. 3. 5. It being uſed in the imbalming the dead: And Frankincenſe, a figure of the grace of prayer and holy devotion, as we ſee, Pſal. 140. 2. and Rev. 8. 3. With other pouders of the Merchant, that is, with all other graces that Chriſt has beſtowed on her by the preaching of the Goſpell, with all theſe ſhe is ſaid to be perfumed, and ſo made ſweet and fit to aſcend up before God in the heavens: for otherwiſe in and of our ſelves by nature we ſtink like hemlock, and are moſt loathſome & abominable, fitter for that pit which burneth with fire and brimſtone then to aſcend up into ſuch heavenly palaces, till he waſh us, and anoint, and cloth us as we ſee, Ezek. 16. and, as Eſther was purified and perfumed with ſweet odours before ſhe came to the king, Eſther 2. 12 till we be purified by the blood of Chriſt, and perfumed with the merit of his ſufferings, and with the graces of his ſpirit needfull to ſalvation, before we preſent our ſelves for acceptation to the King of kings.
Likewiſe ſhe being in a barren wilderneſs where no ſuch ſweet and odoriferous ſpices does grow, and being of her ſelf alſo like the Church of Laodicea, poore and wretched, Rev. 3. We ſee that ſhe has not theſe things from her ſelf, but from her bleſſed bridegroom; whom when ſhe found, ſhe found alſo as in a full ſtorehouſe all theſe things in him, and got all theſe things from him, ſo that juſtly he might ſay to her, as he ſpeaks by his Prophet, I decked thee with ornaments, and thou waſt beautiful with my comelineſs which I had put upon thee, Ezek. 16. 11. 14.
Obſervations.
1. We ſee that God can raiſe up a Church to himſelf even in the wilderneſs to the admiration of obſervers, as Rev. 12. and although we be in the wilderneſs of this world, yet with the Church we ſhould not be of it, but with her we ſhould come out of it, as Abraham was bidden leave Ʋr of the Chalde's, Lot go out of Sodom, and Gods people come out of Babylon, Separating our ſelves from the manner of the converſation thereof, as we would be ſeparate at the Laſt day like ſheep from the goats, from the damnation thereof.
2. As we ſhould leave the wilderneſs of the world, ſo we ſhould ſpiritually aſcend towards heaven like pillars of ſmoak, not only forſaking and abhorring that which is evill, but (as the Apoſtle exhorts us) cleaving to that which is good, Rom. 12. 9. For in theſe two, true religion conſiſts: as the people of Iſrael quitting Egypt, behoved to mind Canaan; and thoſe that diſguſt earthly vanities, muſt be inamoured with heavenly graces, and ſeek thoſe things that are above, where Chriſt ſits at the right hand of the Father. And as ſmoak is duplicate page duplicate page cauſed by fire, ſo he who muſt inable and makes us do both theſe, is the ſpirit of God, who is compared to fire, Matth. 3. 11.
3. But the Church never mounts upward like pillars of ſmoak in a ſteddy and conſtant courſe, till after ſeeking ſhe found her welbeloved, who firſt came down to her, before ſhe could aſcend up to him; which ſhowes us, that even ſo, before we can come out of the world and nature, and …mount up to heaven by a Heavenly diſpoſition, deſires, and delight, we muſt be ſenſible of our ſpiriuall wants, ſeek after Chriſt and find him: and therefore this is the cauſe why ſo few ſpiritually thus aſcend, but cleave and are glewed to the world and remain in nature, becauſe they were never yet ſenſible of their ſpirituall wants, or what need they had of Chriſt, neither ever yet truly did they ſeek after him, or comfortably find him, and who ſpiritually aſcend not here, ſhall never in their bodies aſcend comfortably hereafter.
4. It is likewiſe ſaid, that ſhe not only aſcends like pillars of ſmoak having found Chriſt, but alſo that ſhe is perfumed with Myrrh and Frankincenſe, &c. Which ſhowes unto us that till we be indued with the ſaving graces of God, ſignified by theſe perfumes and powders of the Merchant, which makes us ſmell ſweetly in Gods ſight, we will never be fit to aſcend up, or preſent our ſelves before his heavenly Majeſty to expect acceptation, but will be as a ſtinking or corrupt carcaſe, and our beſt exerciſes of devotion but abomination before him, and therefore moſt earneſtly ſhould we ſeek the graces and gifts of Gods holy ſpirit, that ſo we may be as pillars of ſmoak perfumed aſcending like Abels ſacrifice, and finding acceptation.
5. The churches manner of aſcending being thus perſumed, is like pillars of ſmoak; which ſhowes unto us that our ſpirituall aſcending, and heavenly diſpoſition muſt not be by fitts, but ſteddy reſolute and conſtant, without wavering, notwithſtanding of any wind of temptation, as was Joſhuas reſolution to ſerve the Lord, Jobs practice of cleaving to him, and of all others that have attained to the end of their faith which is the ſalvation of their ſoules.
Verſ. 7. Behold his bed which is Solomons, threeſcore valiant men are about it, of the valiant of I ſrae. 8. They all hold ſwords, being export in warre; every man hath his ſword upon his thigh, becauſe of feare in the night.
From this verſe to the end of the Chapter, the church ſets forth the glory of Chriſt (whom after ſeeking at laſt ſhe had found) by the glory of Solomon, whereof our Saviour ſpeaketh, Matth. 6. 29. By particularizing it in theſe three, Solomons bed, his Chariot, and his Crown; his bed ſtrongly guarded, his Chariot richly furniſhed, and his Crown gloriouſly adorned.
Firſt then our Saviour is compared here to Solomon; and next his glory in theſe three forenamed, unto the glory of Solomon. Himſelf then is compared to Solomon for theſe reſpects.
1. Solomon was the ſonne of David, and ſo was Chriſt according to the fleſh, and therefore ſo called in like manner.
2. Solomon (according to the ſignification of his name) was a peaceable Prince; and ſo is Chriſt that Prince of peace, (as Iſay calles him) who has made peace between God and us, Iſai. 9. 6. And is the author of all peace externall, internall and eternall.
3. Solomon was greatly beloved of God, 2 Sam. 12. 24. and ſo was Chriſt proclaimed to be the welbeloved of the Father, in whom he was well pleaſed.
4. Solomon excelled, and exceeded all others in wiſdome; riches and glory; and ſo doth Chriſt, who is the wiſdome of the Father, the full treaſure of grace, and the king of glory, 1 King. 10. 23. Col. 2. 3.
5. The fame of all theſe in Solomon, ſpread a farre off, and allured many to come and hear his wiſdom: And ſo has the fame of Chriſts wiſdome, grace and glory, which he gives to the utmoſt ends of the earth, allured many to come to him, and hear his wiſdome revealed in the Miniſtry of his word.
6. Solomon took to wife an alien, the daughter of Pharaoh an Egyptian, and made Her a glorious Queen unto himſelf, as we ſee, Pſal. 45. and ſo has Chriſt taken thoſe, who were aliens from the Common-wealth of Iſrael, of a wicked proprogeny, (as we ſee Ezek. 16.) even idolatrous Gentiles, and make them a glorious Spouſe unto himſelf in like manner.
7. He built that glorious Temple, which was called Solomon's Temple; and ſo has Chriſt built his Church of lively ſtones, gloriouſly adorned by Grace here, which is called likewiſe his Church, and myſticall body; and which he ſhall make more glorious to himſelf in the heavens hereafter.
Secondly, By Solomon's bed, where he lies in the night-time of this life, and (as the Apoſtle ſaies) where he dwells by faith, and there reſts, as it were, and repoſes himſelf, is meant, the hearts of his Elect, Epheſ. 3. 17. as we ſee, Cant. 1. 13. whoſe hearts and ſouls, (like Solomon's bed which was ſo ſtrongly guarded) 1 are kept by the power of God, through faith unto ſalvation, as ſaies the Apoſtle, 1 Pet. 1. 5. and as the Pſalmiſt ſhews, Pſal. 125. 2. 2 They are guarded by his holy Angells, called the Lord's heavenly Hoſtes, and who are miniſtring ſpirits, ſent out for the good of the Elect, Iuk. 2. 13. And 3 faithfull Paſtors, and able for the calling, furniſhed with the ſword of the ſpirit, Epheſ. 6. 17. which is the Word of God; and skilfull (as the Apoſtle ſpeaks) in the word of righteouſneſſe, Heb. 5. 13, 14. who by reaſon of uſe, have their ſenſes exerciſed, to diſcern good and evill, and to divide the Word aright, and convince gainſayers. They alſo are a guard to Chriſt's Church, Rev. 2. 16. to guard their hearts from errour and ſeduction, having the Word for that end in readineſſe, Jer. 9. 3. and valiant for the truth, like the ſword of a valiant man girt to his thigh, Pſal. 45. 4. As alſo to protect them from terrour, or any invaſion of Satan's temptations, which may affright their render conſciences, and diſturb their peace. Or from other ſubtle ſnares and practiſes of their enemies, which uſually are accuſtomed, to be practiſed and put in execution, in the time of the night.
Obſervations.
1. We ſee here the honour that Chriſt beſtowes upon an Elect ſoul, that ſeeks him; to wit, that, of a cage of unclean ſpirits by nature, he makes the ſame a bed, as it were, or bed-chamber for himſelfe to dwell in.
2. The ſafety of that perſon, in whoſe ſoul Chriſt dwells; to wit, that Solomon's bed, or any other King's, was never ſo ſurely guarded, nor may they lye down with ſuch aſſurance of ſafety; as we ſee, Pſal. 4. 8. and Prov. 3. 24, 26.
3. In Paſtors that are like wiſe a guard to Chriſt's Church, and, as it was ſa… of Eliſha, who are like the horſemen and chariots of Iſrael, we ſee by theſe words, what are required; to wit, 1 Fidelity, as in a King's Guard, to whom he committeth his perſon and life. 2 Vigilancy, being like a Guard for fear in the night. 3 Valour or courage, as Ieremy ſpeaks, To be valiant for the truth, Ier. 9. 4. 4 Expertneſſe in war, for convincing the adverſary, and repelling the darts of the devill. 5 Furniture, with the fit weapon of the ſword of the Spirit. 6 Readineſſe to uſe and wield the ſame, like a ſword, not to ſeek, but at all occaſions ready in the hand, or girt to the thigh. 7 Unity and order, ſtanding each one in their own ſtation, and all about the bed. And 8 Not aliens themſelves, but of the ſame true Iſrael of God, over whom they watch, and therefore called ſo here, of the valiant men of Iſrael.
Verſ. 9. King Solomon made himſelf a Chariot of the wood of Lebanon. 10. He made the pillars thereof of ſilver, the bottom thereof of gold, the covering of it of purple, the midſt thereof being paved with love, for the daughters of Jeruſalem.
Next to the Bed of repoſe, whereof we have ſpoken, followes the Spouſe her ſpeech, how by the preaching of the Word, as in a Chariot, the true Solomon, Chriſt Jeſus, is conveyed to the ſoul, and carried whither he will, as the Ark was carried by the Levites; the excellency of which benefit is compared, to all moſt precious mettalls, and fineſt wood whatſoever.
In theſe words then we have, 1 A Chariot ſpoken of, and to be conſidered what it is. 2 Who made it, to wit, Solomon. 3 To whom he made it, to himſelf. 4 Whereof, both generally, and in the particular parts, as pillars, bottom, covering, and pavement. And 5 For whom with himſelf, to wit, The daughters of Jeruſalem.
Firſt then, there is a Chariot ſpoken of, by which is meant, the preaching of the Goſpell, compared to a Chariot, becauſe as a man is carried whither he will in his Chariot; even ſo is Chriſt's Name, by the preaching of the Goſpell; for which cauſe, our Saviour ſaid to Ananias concerning Paul, that he ſhould be a choſen veſſell unto …m, to carry his Name before the Gentiles. And for this cauſe alſo, the ſame is compared to that white Horſe in the Revelation; whereon our Saviour is ſaid to ride and be carried, Rev. 6. 2.
The word in the originall is apirion, from parah, to flouriſh, to ſhow, that by the preaching of the Goſpell, is the Church her flouriſhing and enlargement; the Word being that ſpirituall ſeed, whereby many are begotten anew to Chriſt; and the Church's onelyonly diadem or glory, as we ſee, Rev. 12. 1. unlike to that of the Whore's, of externall pomp, Rev. 17.
This Chariot therefore is a triumphall Chariot, wherein he that rides, and has a Crown given him, as is ſaid in the Revelation, goes forth conquering and to conquer, Rev. 6. 2. and therefore ſaies the Apoſtle, ſpeaking of his preaching the Goſpell; Now thanks be unto God, which alwaies cauſes us to triumph in Chriſt, and maketh manifeſt the ſavour of his knowledge by us in every place, 2 Cor. 2. 14.
They who draw this Chariot, are the faithfull Miniſters of the Goſpell, who therefore fitly may be compared to theſe goodly and richly furniſhed Horſes in Pharaoh's Chariots, Cant. 1. 9. or to that white Horſe, whereon Chriſt is ſaid to ride, and to go forth upon, conquering. He likewiſe who drives this Chariot, as Ezekiel ſhowes, is the Spirit of God, who makes the Wheeles thereof, and them whom he rules, to go in their courſe, Ezek 1. 20. and 12. 1 Straight forward, or, as the Apoſtle ſpeaks, with a ſtreight foot in the Goſpell. 2 As Eſay ſpeaks, with alacrity, and doing God's work diligently, Eſa. 60. 8. fleeing as clouds and doves to the windowes of the Temple. And 3 as Ezekiel, in the forecited place, ſaith, Without turning back, or taking their hand from the plough, conſtantly, as we are taught, Phil. 3. 13. &c.
Secondly, He who made this Chariot, is ſaid to be King Solomon, ſhewing hereby, who inſtitutes the holy Miniſtry or Teachers of his Church, to wit, King Jeſus, the true Solomon, and Wiſdome of the Father; and therefore, ſaies the Apoſtle, That it is he that gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers, for the perfecting of the Saints, for the work of the Miniſtry, and for the edifying of the body of Chriſt, Epheſ. 4. 11. Even as it was he that called Bezaleel and Aholiab, and ſitted them for the work of the Tabernacle, Exod. 31. 2.
Thirdly, For whom made he this Chariot. The Text ſaies, ſibi, or to himſelf; that is, for his own glory, in the riches of his grace, which he has made manifeſt, by the preaching of the Goſpell to Mankind. So that this ſhould be the aim of all faithfull Paſtors, as our Saviour did, not to ſeek their own glory, but the glory of him who ſent them, in the procuring of the ſalvation of his people, and referring all the glory of their ſucceſſefull pains to him onelyonly, who gives the increaſe.
Fourthly, This Chariot is ſaid to be made of the wood of Lebanon, meaning thereby, the Cedars that grew there in Lebanon, which was a hill neer Hermon, and whereon ſuch ſort of Trees for the moſt part did grow: which Cedars, 1 were a ſort of tall Trees, ſignifying here thereby, that Miniſters of God's Word ſhould mount upwards, not onelyonly in holy and heavenly meditation, but likewiſe in affection, ſeeking thoſe things that are above, and in a daily grouth of grace, (whereunto they exhort others) and of a holy life; who are therefore compared to Stars, that are in a heavenly ſtation, and not found on the earth. 2 Cedars were ſtrongly rooted, as we ſee, Hoſ. 14. 5. and ſo ſhould Paſtors be ſpecially, both in firmneſſe of ſound doctrin, and holy confidence, as builded on a Rock. 3 The Cedars of Lebanon were ſuch, as afforded a good ſmell, as we ſee, Hoſ. 14. 6, 7. and ſo do faithfull Paſtors, both by ſound and comfortable doctrin, and by a holy life and example; and therefore ſaies the Apoſtle, For we are unto God a ſweet ſavour of Chriſt, in them that are ſaved, 2 Cor 2. 15. 4 Cedar-wood was durable, and not ſubject (as other wood) to rottenneſſe and corruption; and ſo are faithfull Paſtors, and ſhould be, neither corrupt in doctrin, nor in life and converſation.
Next, more particularly, it is ſaid, that the pillars thereof were of ſilver; by which pillars, the chief Paſtors in God's Church are underſtood, ſuch as were the Apoſtles, and others of eminent note, as we ſee Peter, James, and John called, Gal. 2. 9. ſo called, both in reſpect of their own ſtability, as alſo of their bearing up by the word of Truth, the Church and houſe of God wherein they are placed.
Theſe pillars alſo are ſaid to be of ſilver, which is a coſtly and precious ſhining mettall; ſhowing thereby, how precious faithfull Paſtors are in God's ſight; and as they are profitable like pillars, how precious alſo ſuch ſhould be, in the eyes of Gods people, before whom they ſhine both in life and doctrin; and eſpecially, of what price and eſtimation the Word, which they preach, ſhould be unto them, as we ſee David profeſſes, and as his ſon Solomon declares, ſaying, The tongue of the righteous is as choiſe ſilver, Pſal. 119. 72.
The ſecond part, whereof he ſpeaks in particular, is the foundation or bottom, which he ſaies is of gold; and by which bottom, the foundation of the Apoſtles their doctrine is meant, as we ſee, Rev. 21. 14. and Epheſ. 2. 20. ſaid to be of gold, the moſt precious and durable metall of any, to ſhew the moſt precious worth of the Word of God, regiſtred in Scripture: and the perpetuall indurance of the ſame, againſt which, neither the ruſt of corruption, time, which weareth all things, nor the malice of the devill, and the gates of hell, ſhall ever prevail.
The covering of which Chariot is ſaid to be of purple, which is nothing elſe but Chriſt's bloodſhed, death, and paſſion, and the vertue and merit thereof preached, which covers and cleanſes our ſouls, and ſaves them from the wrath of God, and eternall deſtruction, as the blood of the Paſchall Lamb; an aſperſion thereof upon the Iſraelites doorcheeks, and lintells, ſaved them from the deſtroying Angell. And therefore this being the clefts of the Rock which is ſpoken of, Cant. 2. 14. whereunto, as a cover or ſhelter, the ſimple dove has her recourſe in ſtorm, or when ſhe is purſued by her cruell enemy.
The midſt of which golden foundation, wherewith the ſame is paved and overlaid, is Love, even the Love of the Elect to him, who has ſo loved them, manifeſted in the doctrine of his Word, whereon they rely, and build their faith and confidence.
Laſt of all, it is ſaid, That as this Chariot is made to him ſelf, or for his glory, ſo likewiſe it is for the daughters of Jeruſalem, or the good of his Church, and ſalvation of his Elect; his glory being firſt, as it ought to be the firſt and main end at which we ſhould aime; and his Church's good being next, and the ſalvation of ſoules, which we ought all to work out with fear and with trembling.
Obſervations.
1. Seeing Chriſt comes to any perſon or place ordinarily, by the preaching of his Word, as in his triumphall Chariot; then happy is that people, where his Goſpell is purely and plentifully preached; as on the contrary, unhappy is their condition, when (as he threatneth Epheſus, Rev. 2.) he removes his golden candleſtick from them, and as in Hoſea he ſaies, Woe be to them, when he departs from them, Hoſ. 9.
2. The end why the Lord hath inſtituted, or doth in any place ſettle the Miniſtry of his Word, is, His own glory, and his Church's good; therefore theſe two ſhould be the onelyonly ends, at which all faithfull Paſtors, in the diſcharge of their charge, ſhould mainly aime at, and have before their eyes.
3. This Chariot here ſpoken of, is made of the fineſt wood, and moſt precious mettalls, which ſhould therefore teach Paſtors, to be aſhamed, to be as common or ordinary men in their converſations; and much more to be like the baſeſt and worſt ſort, earthly minded, unſtable, ſcandalous, and corrupt; and not like pillars of ſilver, but rather, of whom it may be ſaid, as Iſai. 1. 22. is ſaid to Jeruſalem, Thy ſilver is become droſſe, and thy wine is mixt with water.
Verſ. 11. Go forth, O ye daughters of Zion, and behold King Solomon, with the Crown wherewith his mother crowned him, in the day of his eſpouſalls, and in the day of the gladneſſe of his heart.
This is the ſpeech of the Church to all her daughters, wherein ſhe invites them to come forth, and behold Chriſt, the true Solomon, in his glory. In which ſpeech we have; 1 Whom ſhe invites. And 2 Whereunto ſhe invites them; 1 to go forth; 2 to behold King Solomon with his Crown; 3 is ſet down who crowned him, to wit, his Mother; and 4 when, in the day of his eſpouſalls, and of the gladneſſe of his heart. And ſo in theſe words we have, the end wherefore the Goſpell was preached, and Chriſt carried in his Chariot to the ends of the earth; to wit, that all the faithfull every where, who are effectually called, may behold him as a crowned and victorious King, ruling in his Church by the Scepter of his Word, and ſubmiſſion of his people, wherein he moſt rejoyces.
Firſt then, Thoſe whom the Church invites to this contemplation, are called the daughters of Sion, who are the ſame, who before were called the daughters of Jeruſalem, and by whom are meant all faithfull believers, and true Chriſtians, either perſons, or particular Churches; for this Sion was a mount in Jeruſalem, and as that was called the holy City, Iſai. 52, 1. ſo Sion was called, the Lord's holy Mountain, becauſe of his Temple there, Joel 3. 17. and did prefigure the Chriſtian Church under the Goſpell, as we ſee, Heb. 12. 22. or as the Apoſtle there ſpeaketh, The generall aſſembly, and Church of the firſt-born, which are written in heaven. Theſe, I ſay, are the perſons who are called forth, by the preaching of the Goſpell, to behold Chriſt, thus ſeated in the ſoul, as verſ. 7, 8. and carried as in a Chariot, by the miniſtry of his Word, to the outermoſt parts of the earth, as Pſal. 2. 8. as a Conquerour and a King, crowned with glory and honour in his Church.
2. That whereunto ſhe invites theſe, is, 1 To go forth; implying, that as long as they remained within dores, they could not behold the glory of this King, till they came forth; which going forth, is out of themſelves, and their former eſtate, not ſeeking Chriſt in their own reaſon, and carnall imaginations, or having their affections and deſires ſet on the world and earthly things; but renouncing and denying themſelves, and quitting whatſoever thing may be an impediment; they muſt ſtrive, with the Apoſtle, for a greater progreſſe and degree of perfection, in the true and ſaving knowledge of Chriſt, unto their own ſalvation; by doing whereof, and with the eye of faith, in daily meditation, beholding the glory of Chriſt, eſpecially wherein he is now ſeated, and wherein his Church ſhall raigne with him; they ſhall eaſily deſpiſe all the glory and pleaſures of this world, as very droſſe and dung.
As Abraham therefore left his father's houſe, Iſrael Egypt, Moſes the treaſures of Egypt, and the Diſciples their Boats and Nets to follow Chriſt; ſo muſt all thoſe who would be ſaved, or ſee Chriſt ſavingly, leave their former converſation, and whatſoever is dear unto them, (if it be an impediment to come to Chriſt) though it were father or mother, wife or children, and as Lot came out of S…dom, Moſes put off his ſhoes going to ſee the burning buſh, Exod. 3. 5. And as the Lord ſayes to his people concerning Babel, Rev. 18. 4. Go out of her my people, ſo they muſt go out of nature and deny themſelves, the wantons abandoning and forſaking their carnall pleaſures with Mary Magdalen, the covetous his worldly profit, as Matthew did his receipt of cuſtome, the extortioner his unjuſt gaine with godly Zaccheus, the drunkard his exceſſe, and the proud his ambition, &c. And each one muſt go forth out of that which may hinder him from a ſaving and ſanctified ſight and ſenſe of Chriſt and his gracious government in his Church, and in their owne hearts here, or of the comfortable ſight of him crowned in glory hereafter.
2. That whereunto they are invited, and is the end of their going forth, is to behold Chriſt, the true Solomon (and greater then he) as a king crowned, in glory, power and Majeſty, ruling in his Church, and in the hearts of all his elect. A ſight indeed needing a ſharp-ſighted eye to behold, and which is onelyonly the eye of faith, whereby the wiſe men that came from the eaſt ſaw him a king, though a new born infant, ſwadled in clouts, and lying in a crib; and the theef on the croſſe in like manner, though crowned with thorns, and hanging on a tree: by this eye likewiſe, the patriarks ſaw him in the Promiſes before the law…; the faithfull in the ſacrifices, figures, and Prophecies under the law; and all true beleeving Chriſtians in his word, Sacraments; and gracious preſence in his Church and their own hearts, under the Goſſpell. And therefore becauſe the blind naturaliſt or worldling ſees not theſe things, the daughters of Sion who have received the eye-ſalve of the ſpirit to diſcern ſpirituall things and are like Ezekiels wheels, full of eyes, Ezek. 1. 18. They are called upon only to behold this ſpirituall ſight, and to theſe only the promiſe is made, for, Bleſſed are the pure in heart (ſayes our ſaviour) for they ſhall ſee God.
3. The daughters of Sion are called forth to behold Chriſt; the true Solomon, as a king crowned with the Crown wherewith his mother crowned him: where we have firſt to conſider who is meant here by his Mother; and, 2. What is this crown, and how he is crowned ſo by her.
Firſt then we muſt underſtand that Chriſt has a naturall Mother, to wit, the Virgin Mary, who was his mother according to the fleſh, as alſo he has a myſticall mother, which is his Church, who in a divers reſpect is his ſiſter, as he calles her, Cant. 5. 2. His ſpouſe, and his Mother here, 1. In eſtimation and affection, becauſe he ſo eſteems and loves his Church and thoſe who do the will of his Father, as his very Mother; as he ſhowes and calles ſuch, Matth. 12. 50. And, 2. Becauſe by the Doctrine of faith the paſtors of his Church, as by an Immortall ſeed, they conceive and bring forth Chriſt in a manner in the hearts of his elect, Gal. 4. 19. As the Apostle teſtifies ſaying, My little Children of whom I travell in birth againe, untill Chriſt be formed in you: for which cauſe alſo the Church who is deſcribed by that woman in the Revelation who was great with child is ſaid, travelling in birth, to have brought forth a man child, who was to rule all nations with a Rod of iron, who was caught up to God and to his throne, which is competent onelyonly to Chriſt.
This mother then is ſaid to ſet a crown on Chriſts head, which is a ſigne of dominion and victory, as we ſee, Rev. 19. 11. When her true and faithfull members acknowledge his ſole and only Soveragnity over them, and ſubmitts themſelves to be ruled and governed by him alone, and no other but their king and Lord Jeſus to lord over them, or have place in their hearts, whereas on the contrary, thoſe who give place to Satan, ſinne, or their own corruption, their ſervants and ſubjects they are whom they obey, theſe take the crown (as it were) from off Chriſts head, and ſay he ſhall not raigne over us, Pſal. 2. and puts it upon Satans head, and puts, only in Chriſt's hand by way of deriſion (as it were) with the Roman ſouldiers, an empty reed for a ſcepter, and crown him with a crown of thorns, and while they ſay in word, Let thy kingdome come, they ſhow in deed that they deſire that it depart from them: and therefore they ſhall hear a ſentence of a dreadfull departure from him, when they who crown him here, as the true members and ſubjects of his kingdome of grace, ſhalbe crowned hereafter with the crown of glory.
And indeed great reaſon is it that his Church, and all godly ſoules ſhould thus crown Chriſt Jeſus as their king and only Lord here: for, 1. In our creation, as is ſhown, Heb. 2. 6 He crowned man (whom he made little inferior to Angels) with glory and honour and ſet him over the works of his hands, 2. In the work of our Redemption, he crowned our nature by aſſumption thereof to his divine nature, advancing the ſame highly above angells, Ecce Deus ſi… lis nobis.in that Hypoſtaticall Union on earth, and now much more in glory and at the right hand of the Father in the heavens, 3. As he ſhowes by his Prophet and Pſalmist Pſal. 103. 4. in the work of juſtification and remiſſion of ſinne and delivery from deſtruction, he crownes us with loving kindneſs and tender mercies, 4. In the work of Sanctification, as he ſpeaks by Ezekiel of his church, Ezek. 16. 12. He put a beautifull crown upon her head, even that beauty of holineſs, whereof he ſpeaks, Pſal. 110. 3. 5 For our uſe and comfort of this naturall life on earth, as David ſayes, he crownes the yeer with his goodneſs, and his paths drop fatneſs, Pſal. 65. 11. And 6 In the work of glorification, he hath laid up, for all his own elect, a crown of Righteouſneſs, glory, and life everlaſting, 2 Tim. 4. 8. 1 Pet. 5. 4. Rev, 2. 10.
4. The time when he is ſaid to be crowned, is the day of his eſpouſal's, and of the gladneſs of his heart, ſo that when a faithfull ſoul acknowledges Chriſts ſole and ſupreame ſoveraignity over the ſame, and wholly ſubmits it ſelf to his ruleing and government, then and thereby is it eſpouſed, as a chaſt Virgin unto Chriſt Jeſus, as the Apostle ſhewes, 2 Cor. 11. 2. And ſo at one time as it were it crownes Chriſt, and is eſpouſed to him: and as this is the joy of the Angels, ſo is it the joy and gladneſs of his heart, who is Lord both of men and Angels, proceeding from that love that he has to mans ſalvation, and whom nothing at any time did ſo contriſtate when he was on earth, as the ſtubborneſs of wicked ſinners who would not be reclaimed, as he ſhewd when he wept over Jeruſalem, and ſo grievouſly complained.
Obſervations.
1. We ſee that the daughters of Sion are called upon, to go forth to behold king▪ Solomon and his glory. The cauſe then that ſo few ſee Chriſt the true Solomon in his ſpirituall glory, beauty and Majeſty, and be inamoured with him, to ſeek after him and delight in him, is this, they have never learned to go forth out of themſelves, renouncing their own righteouſneſs, will, and corruption.
2. The eye whereby Chriſt in his ſpirituall glory is only ſeene, ſeeing it is faith, and if we look upon him in his ordinances with a carnall eye, we will, as Herod did, ſet him at nought. Therefore if we would ſee him either here to our comfort, or hereafter in glory, let us ſeek after faith, and the eye-ſalve of the ſpirit, by ſervent prayer and frequent uſe of the meanes whereby it is obtained.
3. Seing Chriſt is a king, and our king ruling and protecting us, let us do the duties of loyall and obedient ſubjects to him, and ſeeing we ſhould crown him here by acknowledging his ſoveragnity over us, and ſubmitting our ſelves to his rule and government, let us not defraud him of his crown-right here, as we would not juſtly be defrauded of that crown of glory which he has at the Fathers right hand, Heb. …9. and is to give to all thoſe who love and obey him hereafter.
4. Seeing faith and obedience make ſuch a ſpirituall ſibneſs to Chriſt, that his church and her true members are counted his Mother, and Spouſe; therefore hereby being ſo highly honoured, let us all ſtrive to have faith in a good conſcience; as Manna was laid up in a golden pot, that ſo we may attain to this high advancement, and all theſe comforts that reſults there-from.
5. As the ſubmiſſion of the ſoul, and eſpouſals by faith and obedience of the ſame to him is the gladneſs of his heart, ſo the finding of this diſpoſition in our ſelves, or the ſeeing thereof in others, let it be in like manner the gladneſs and rejoyſing of our heart, and the contrary the juſt matter of greateſt contriſtating the ſame.
Finis terti… Capitis.
Soli Deo gloria.