Exposition of Song of Solomon, Chapter 1 · Verse 2,3
VERS. 2, 3.
Let him kiſſe mee with the kiſſes of his mouth; for thy love is better then wine.
Becauſe of the ſavour of thy good ointments; thy name is as ointment poured forth, therefore doe the Virgins love thee.
IN this Chapter obſerve two parts.
1. The earneſt deſire of the Church to be effectually joyned unto Chriſt, and to enjoy his preſence; that ſhe might have ſweet and moſt comfortable communion with her head and Spouſe, and this is from verſ. 2. to the end of verſ. 7.
2. There is contained the ready offer of Chriſt to entertain and embrace his beloved Church, together with a mutuall commendation one of another, and both ſetting forth the praiſes of each other, from verſ. 8. to the end of the Chapter.
In the firſt part obſerve,
1. The Churches earneſt wiſhes and deſires, ver. 2, 3, 4.
2. She preventeth ſome objections that might be made againſt her, verſ. 5, 6, 7.
The earneſt deſire of the Church is ſet down under the ſimilitude of a lover.
Let him kiſſe mee with the kiſſes of his mouth, &c.
In this Verſ. obſerve two things.
1. The Churches prayer or requeſt to Chriſt, in theſe words, Let him kiſſe me, &c.
2. The reaſon of her prayer, wherein ſhee ſets forth the excellency of Chriſts love, in theſe words, For thy love is better then wine.
To kiſſe in the Scripture noteth 3. things.
1. It noteth worſhip and ſervice, as we have is in the Prophet Hoſea, Chap. 13. verſ. 2. Let the m… that ſacrifice kiſſe the calves; it being an act and token of worſhip and religious honour. See alſo in 1 K. 19. 18. Yet I have left me (ſaith God) ſeven thouſand in Iſrael, which have not bowed unto Baall, and every mouth which have not kiſſed him. That is, that have not ſo much reverenced or honored Baal, as to kiſſe him.
2. To kiſſe is an expreſſion of duty and obedience; thus Samuel kiſſed Saul, when he had annointed him King of Iſrael, 1 Sam. 10. 1. This he did, as a token of obedience: this is that duty towards Chriſt, expreſſed in Pſal. 2. 9. Kiſſe the ſonne: That is, yield all obedience to him, regard the law of his mouth, be inſtructed, counſelled, and commanded by him.
3. To kiſſe is a ſymbole & pledg of love; therfore the Chriſtians of the Primitive time uſed ſuch expreſſions of love in their love-feaſts: and this is injoyned by the Apoſtle as an expreſſion of Chriſtian love, and as a ſign of their unity and oneneſſe, and of that Chriſtian tye, whereby they ſtood bound one to another.
The laſt of theſe ſerves for our purpoſe; for in theſe words, Let him kiſſe me, &c.
The Church deſires that the ſweet and comfortable pledges of Chriſts love may be given in unto her.
By a mentonymie, ſhee putteth the ſigne for the thing ſignified; for a kiſs is but a pledg of that love of Chriſt, which ſhee deſires to be made a partaker of. Here we have an exclamation, full of ſpirituall paſſions and divine love; with which the Church is enflamed, and as it were impatient in her deſires, after a nearer conjunction with Chriſt. Let us ſee it farther, what that is which the Church ſo earneſtly deſire, in the following words.
With the kiſſes of his mouth.
The Church doth not ſay, with the kiſſes of his lips, for that is a more ſilent and ſtill geſture; but the kiſſes of his mouth, which is no ſuperfluous ſpeech here; but it implyeth the heavenly & gracious ſpeeches which proceed out of Chriſts mouth. Grace was in Chriſts lips, Pſal. 45. 3. All Chriſts affections were ſweet, and his heart was a treaſure of divine grace: his mouth then by which hee utters the things that are in his heart, muſt needs be ſweet and deſireable.
Qu. But was ever the Spouſe of Chriſt without all pledges of his love? or, was ſhee ever without the word? for ſhee ſeemeth to cry after that which ſhee had not?
Anſw. Chriſt did alwayes kiſſe his beloved Spouſe with ſome of the kiſſes of his mouth; but he let out his light, minuatim, by little and little, as it were by degrees.
The promiſe was firſt made to Adam in the ſeed of the woman. After this, the promiſe was renewed again with Abraham: And after that the children of Iſrael were come out of Aegypt, his Lawes and Ordinances were more fully delivered by Moſes, but as yet all things were under figures and ſhadowes; the Church was as a child in her non-age, and in that reſpect the Apoſtle ſaith, they were under tutors and governors, untill the time appointed of the Father, Gal. 4. 1, 2. And in Chap. 3. 23, 24. he ſaith, they were kept under the law, ſhut up unto the faith, which ſhould afterwards be revealed; which law was a School-maſter unto Chriſt. In this reſpect the Apoſtle ſaith; that the heirs of life and ſalvation were but Children before Chriſts Incarnation, becauſe in generall they knew but as children, for that we have done ſince: beſides other points of minority touching legality and ceremonies, which the Apoſtle in the aforecited place calls elements or rudiments; ſo that their light was but an obſcure & glimmering light to ours now in the dayes of the Goſpel. Chriſts diſcovery of himſelf then was but a ſtanding behind the wall, a looking forth of the window, a ſhewing himſelfe through the lattice, Cant. 2. 9. So although the godly in the time of the Prophets ſaw the promiſes afar off, and embraced them: yet they had them but in the expectation, not in the enjoyment: they had the promiſes in reſpect of the benefit, but not in the perfection of them. Theſe (ſaith the Apoſtle) Heb. 11. 39, 40.receiued not the promiſe: God having provided ſome better things for us, that they without us ſhould not be made perfect. Now the Prophets fore-ſaw and propheſied of the riſing of the ſun of Righteouſneſſe, that bright morning ſtar, who would make glorious diſcoveries of heavenly light: and they alſo prophecyed of the powring forth of the ſpirit of wiſdome, and of revelation after Chriſt's comming in the fleſh: and hence it is, that many Kings, and Prophets, and righteous men deſired to ſee Chriſts day, and ſaw it not, Luk. 10. 24.
This is one of the kiſſes of Chriſts mouth, which the Church did ſo vehemently deſire, ſaying, Let him kiſſe me, &c. Whereby the Church deſireth to have Chriſt manifeſted in the fleſh, and to have the ſweet and comfortable Doctrines of the Goſpel applyed to her heart, and that ſhee might not be always under a legall diſpenſation, for the law worketh wrath, Rom. 4. 15. It was a miniſtration of death, 2 Cor. 3. 8. for the tenour of it runs thus, Curſed is every one that continueth not in all things, that are written in the book of the law, Gal. 3. 10. But (ſaith the Apoſtle) after that faith is come, we are no longer under a School-maſter, Gal. 3. 25. That is, now we are not as children in knowledg and underſtanding, that wee ſhould need a School-maſter; but we are as men of riper years, and as men grown in knowledg, by the cleare light and ſun-ſhine of the Goſpel: ſo the Church deſireth here, that ſhee might be prevented with the grace of Chriſt, and have the feeling of his love and favour towards her.
For thy loves are better then wine.
Here the Church rendereth a reaſon of that her moſt earneſt deſire, which ſhee hath to be joyned with Chriſt, and enjoy a more full and neer communion with him.
Thy loves, &c.
By loves ſhe meaneth favour and acceptance: and ſhe ſpeaketh in the plurall number.foreign
1. To declare the plentifulneſſe of Chriſts love, and withall that great comfort and joy ſhe received by the aboundance thereof.
2. In that ſhe had not Chriſts love only, but alſo the fruits thereof, namely, her love to Chriſt, Chriſts love to her being as the cauſe; her love to Chriſt, as the effect; her love to Chriſt a reflection of his love, wherewith he loved her firſt, according to that in 1 John 4. 19. Wee love him, becauſe he firſt loved us.
(better then wine) or, good more then wine.foreign Eſt bonus, utilis, jucundus, ſuavis, pulcher, laetus, commodus, aptus, idoneus, beatus fuit.
The word good is of a large extent, and is uſed for that which is fair, ſweet, pleaſing, profitable or commodious, cauſing joy and comfort. The ſame word is uſed in Gen. 24. 16. where it is ſaid, the Damſell was faire to looke upon. That is, ſhee was of a good countenance. And we have the ſame word in Eſther 1. 10. where it is ſaid; the Kings heart was merry with wine. So that by good, the Church meaneth profitable, ſweet, pleaſant, comfortable, and full of ſalvation; for it is the love of election, of adoption, juſtification, of righteouſneſſe and ſanctification, and therefore a very ſweet and comfortable love.
Better then wine.
Wine is one of the moſt precious, comfortable, and delightfull creatures that is in the world. It is here put ſynechdochically, as one pleaſant ſpecies or kind for all the reſt: and becauſe Wine is the principall thing in Feaſts and Banquets, it is here put for all dainty, pleaſant, ſweet & comfortable meats and drinks, uſed in the banquets of the great ones of the world.
The Verſe being thus opened, let us draw ſome Obſervations from it.
Obſer. 1. That ſuch as have the leaſt taſt of Chriſt's love are impatient and reſtleſſe in their deſires after the neareſt fellowſhip and communion with him. Hence it is, that the Spouſe here breaketh forth into ſuch a ſpeech with an exclamation, being full as it were of divine paſſions, and of enflamed love, ſaying, let him kiſſe mee, &c. This was grounded upon ſome taſts of Chriſts love; for Chriſt had not ſpoken as yet to the Spouſe; but ſhee on a ſudden (as it were) without any word from Chriſt, utters this vehement exclamation of hers, and that without any other ground, then that his love is better then wine. See this in the Apoſtle: he counted all things but dung, foreign, dogs-meat, that he might win or gain Chriſt: that is, that he might get more neerer communion with him; and that hee might be ſatisfied with a larger portion of his fulneſſe: and yet the Apoſtle goes higher then this, and deſires to be diſſolved, and to be with Chriſt, that ſo hee might enjoy the higheſt communion of all. The Church here deſires Chriſts manifeſtation in the fleſh, that ſhee might enjoy him in a Goſpel-diſpenſation, and have ſweeter diſcoveries of his favour: ſo in like manner the Church of the New Teſtament, who did enjoy all the priviledges of the Goſpel; yet ſhe goes higher in her affections, and deſires Chriſts laſt comming, that ſo ſhe might enjoy him in that heavenly & everlaſting communion, which the Saints ſhall enjoy hereafter.
2. Obſerve; that Chriſt hath given more ſweet and comfortable pledges of love and reconciliation to his people under the Goſpel, then he did under the Law.
Hence it is, that Chriſt telleth his Diſciples, and ſaith, Bleſſed are the eyes that ſee that yee ſee. For I tell you, many Prophets and Kings have deſired to ſee thoſe things which yee ſee, and have not ſeen them: and to hear thoſe things which yee heare, and have not heard them, Luk. 10. 24. To this purpoſe is that of the Apoſtle, in Heb. 12. 18, 19, 20. For you are not come unto the mount not to be touched, and that burned with fire: Nor unto blackneſſe, and darkneſſe, and tempeſt, and the ſound of a Trumpet, & the voyce of words, &c. By the mount is mount-Sinai, whereon the law was given: and by all thoſe expreſſions of darknes and tempeſt, and fire; wee are given to underſtand the ſlaviſh, ſervile, and fearfull condition of them who were under the law: and how farre ſhort their condition came of the excellency of our condition, who are under the Goſpel. And hee ſaith further, Verſ. 22. But yee are come un o mount Sion, and unto the City of the living God, the heavenly Jeruſalem, and to innumerable company of Angls: to the generall Aſſembly, and Church of the firſt-born which are written in heaven, &c. By mount-Sion he meaneth the Church under the Goſpel, whereof mount-Sion was a type, Pſal. 14. 7. And the Doctrine of the Goſpel was to goe out of Sion, Iſa. 2. 3. And by all the other expreſſions he ſheweth the happy condition of them, who are under the Goſpel. It is the ſame argument for ſubſtance, that the Apoſtle uſes in Rom. 6. 14. For ſinne ſhall not have dominion over you, for yee are not under the law, but under grace. That is, now having ſuch manifeſtations of grace under the Goſpel: ſin ſhall not take ſuch advantages againſt you, as to keep you under, or to enthrall you, as it did thoſe under the Law.
Againe, Chriſt hath powred out a greater meaſure of his ſpirit on his people, now in the times of the Goſpel, then before. The Saints of old have had the ſame ſpirit for ſubſtance, but not for meaſure; the ſpirit was given out unto them by ſmall drops; but in the times of the Goſpel it was powred out in ſhowers and abundance, Tit. 3. 6. The word tranſlated abundantly ſignifies Riches, which notes not only the pretiouſneſſe, but the plenty and ſuperabundancy thereof. And it is ſaid, when hee (meaning Chriſt) aſcended up on high, and led captivity captive, he did withall give gifts unto men, Epheſ. 4. 8. In theſe words the Apoſtle alludeth to an old cuſtome of the Jewes, who in dayes of great joy and ſolempnity, did uſe to ſend gifts and preſents one to another, as we read in Neh. 8. 10. 12. The people did eate and drinke and ſend portions. This the people did in token of their joy after their redemption from captivity. So when Chriſt aſcended up on high, as in the day of his Majeſty and Inauguration in his Kingly ſeat and Chariot of triumph; he ſent plentifull portions and gifts of his holy ſpirit into the hearts of his people. Now in that Chriſt powrs out more abundantly of his ſpirit in the days of the Goſpel then before; the ſpirit of evidence and demonſtration, the ſpirit of revelation and knowledg as it is called in 1 Cor. 2. Herein Chriſt hath given more pledges of his love in the times of the Goſpel, then in the times of the law.
Laſtly, The will and mind of God is more fully and more plainly revealed to his people under the Goſpel, then it was under the Law: God let out light by little, and little, till the ſun of righteouſneſſe aroſe. So we have it in Heb. 1. 1. God ſpake unto the Fathers by the Prophets at ſundry times, and in divers manners; but in theſe dayes he hath ſpoken by his ſonne, Verſ. 2. That is, he hath ſpoken morefully and plainly.
The antitheſis or oppoſition which the Apoſtle ſets between Gods ſpeaking by the Prophets of old, and by his Son in the latter age of the world, ſhews plainly the dimneſſe and darkneſſe of thoſe former ages in compariſon of thoſe, which have been ſince the comming of Chriſt.
3. In that the word of the Goſpel is called the kiſſe of Chriſts mouth,
Obſerv. That the Doctrine of the Goſpel is very ſweet and deſirable.
From hence it is, that David doth ſo highly commend the holy Doctrine of the Lord, that it is perfect, pure, and infallible, and of ſuch mighty operation and effects, that he ſaith, it is more to be deſired then gold, yea then much fine gold, ſweeter then the honey or the honey-comb, Pſal. 19. In the Originall the words run thus, ſweeter then the dropping of the honey-combs: It is meant of that which commeth forth without preſſing and therefore counted the ſweeteſt and pureſt honey of all other.
All the Epithites given in Scripture unto the Goſpel do ſhew, that it is ſweet and comfortable; it is called the good word of God, Heb. 6. 5. A good doctrine, 1 Tim. 4. 6. A faithfull ſaying, and worthy of all acceptation, 1 Tim. 1. 15. The word of life, Phil. 2. 16. The word of reconciliation, 2 Cor. 5. 19. The Goſpel of peace, Epheſ. 2. 17. The Goſpel of ſalvation, and the word of truth, Eph. 1. 13.
Beſides, the Goſpel brings glorious effects along with it; as liberty to Captives, and bleſſed joy and comfort to thoſe in diſtreſſe, as in Iſa. 61. 1, 2. It is tidings of great joy, viz. of reconciliation to God by Chriſt, and of peace and joy in the holy Ghoſt.
It is no other then the ſweet kiſſes of Chriſts mouth; and thoſe heavenly Oracles of his mouth, whereby he calleth, enlightneth, comforteth, and worketh faith in his people. Chriſts affections were (as I may ſo ſpeak) dyed in love and ſweetneſſe: and his heart was as a fountain of grace, therfore needs muſt his mouth be ſweet, which is (as it were) the inſtrument by which he utters what is in his heart. Chriſt conveyeth all his graces and all good things into his people by the word of his mouth. No marvail then, though the Church be enflamed with the deſire of the kiſſes of his mouth.
4. Obſerve from the reaſon which the Church renders of her moſt earneſt longings and deſires after Chriſt: For thy loves, &c.
That thoſe ſtrong deſires, and thoſe earneſt longings of the faithfull after Chriſt, they flow from a principle of love.
Love is impulſive and conſtraining, it hath a ſweet kind of violence to draw out all the affections of the ſoule unto Chriſt, ſee this in 2 Cor. 5. 15. The love of Chriſt conſtrains us, ſaith the Apoſtle. So again in Jer. 31. 3. I have loved thee with an everlaſting love, therefore with mercies have I drawn thee, ſaith the Lord. And in Hoſ. 11. 4. I drew them with the cords of a man, with bands of love, &c.
Now wee muſt underſtand this principle of love to be, either Chriſts love to us, or our love to him; for there is an interchange of ſpiritual love between Chriſt and his people. Firſt, Chriſts love to us (in reſpect of the extrinſicall part of it) is the expreſſing of his love to us by the evident teſtimonies of his favour & grace: and by uniting of himſelfe unto us, making of us to partake with himſelfe of his own goodneſſe. Now by the manifeſtation of Chriſts love to us, he begets in our ſouls a love of him: his love is, as the cauſe, our love as the effect: and as Solomon ſaith of the rivers, that they both come from, and return again into the Sea, Eccleſ. 1. 7. So Chriſt is the ocean of ſpiritual love, from whence we derive, and in to which we return our love: ſo that our love proceeds from Chriſt's love; his love is as a load-ſtone, attractive, drawing our affections to him; our love is as the reflecting backe to him again the beames of his owne love.
Now that principle of love by which wee are drawn to Chriſt, is both Chriſt's love to us, and the fruits thereof, namely our love to him. Now there are three things in love, whereby the affections of the ſoul are drawn unto Chriſt.
1. An affection of the will, whereby we are inclined unto the thing beloved: Now the nature of the will is elicita, not coacta, inclined and drawn forth, not compelled and conſtrained; will ſhould be no will, if it were ſo: but there is that divine excellency, & that excellent dignity in Chriſt, which is as a load-ſtone, very attractive, & an object very tempting and alluring to bend, to draw, and to incline the will, making of it to cloſe with Chriſt, as with the beſt, and moſt excellent object in all the world.
2. A deſire of union and enjoyment of the thing beloved. Now when the ſoule eyes ſuch an excellent object as Chriſt is, in reſpect of his ſpirituall beauty, and ſuper-eminent worthineſſe and dignity: it preſently covets the enjoyment and function of him; the ſoule deſires nothing more then union, then peculiarity and intereſt, then the everlaſting poſſeſſion of him, who is that love-deſerving object.
3. A complacency or wel-pleaſedneſſe, whereby we reſt our ſelves well pleaſed in the goodneſſe of the thing beloved: now nothing in the world is more pleaſing to a believing ſoule then Chriſt: ſo that let his diſpenſations be what they will, his Saints are never weary of him. Yea, they take pleaſure in infirmities, in reproaches, in neceſſities, in perſecutions, in diſtreſſes for his ſake: and when they be weak in themſelves, then they are ſtrong in him, and more then Conquerours, as ſaith the Apoſtle. Now by theſe 3. acts or effects in love, are the affections of Believers eminently drawn out toward Chriſt.
5. Obſerve from her form of ſpeech (thy loves) ſpeaking in the plurall number.
That the love of God in Chriſt is an infinite, and a manifeſt love.
The Apoſtle would have the Epheſians to comprehend with all Saints, the breadth, and length, the depth and heighth of the love of God in Chriſt: but yet for all that he concludes, that it paſseth knowledge, Epheſ. 3. 18, 19. God's love is of one nature and ſubſtance, but it is various in reſpect of the diſpenſations thereof. Love is an internall affection in God, and therefore it paſſeth underſtanding; ſo that we cannot conceive of it as it is in it ſelfe: but onelyonly wee know and underſtand it according to the diſpenſations thereof. Now the acts, or the effects of Gods love in Chriſt are various and many, viz.
1. His electing love, whereby he hath predeſtinated a certain number of men, that the glorious grace of God might be manifeſted in them, ſee Epheſ. 1. 4, 5, 6. The Apoſtle ſaith, God hath choſen us in Chriſt before the foundation of the world, that wee ſhould be holy and without blame before him in love: who hath predeſtinated us to be adopted through Jeſus Chriſt unto himſelfe, according to the good pleaſure of his will: To the praiſe of the glory of his grace, whereby hee hath made us accepted in the beloved. Here we ſee the firſt act of Gods love in chooſing of his before the foundation of the world; and that (ſaith the Apoſtle) according to his purpoſe, Epheſ. 1. 11.
2. His redeeming love whereby he hath brought his from the bondage of ſinne, into glorious liberty and freedome. Our redemption was a full teſtimony of his love, as appears by theſe Scriptures following. Gal. 4. 4. For when the fulneſſe of time was come, God ſent forth his ſonne, made of a woman, made under the law, that wee might receive the adoption of ſonnes. So in Act. 20. 28. The Church of God, which he hath purchaſed with his own hlood. And in 1 Tim. 2. 6. The man Chriſt, who gave himſelfe a price of our redemption. This was a plain demonſtration of Gods love in Chriſt; for ſaith the Apoſtle, God ſhewed his love to us, in that while we were yet ſinners Chriſt dyed for us.
3. Gods love of calling: now there is a double calling, an inward and an outward; the outward is a bare propounding of the Goſpel; but the inward call is a ſpirituall enlightning, whereby the ſoule is enlightned by the ſpirit of wiſdome and revelation, to know the hope of his calling, Epheſ. 1. 17. And that whereby the ſoule is made able to apprehend him, of whom it is apprehended, Phil. 3. 12. This is that grace begotten in the will of man (that being the proper ſubject of this grace) by which meanes the whole man is converted unto God.
4. We have Gods juſtifying love, whereby hee doth free and diſcharge his people from ſinne and death, and accounts them righteous in Chriſt.
5. His adopting love, whereby he accepts the faithfull, unto the dignity of ſonnes. John 1. 12. As many as received him, to them he gave power to be made the ſonnes of God, to thoſe that believe in his name. Now Chriſt is the band of this union; for by him we come to be made heirs of God, Co-heirs with Chriſt, Rom. 8. 17. This excellent dignity is procured for us by Chriſt, as a Redeemer. Gal. 4. 5, 6. God ſent his ſonne, &c. to redeeme them that were under the law, that we might receive the adoption of ſonnes, And becauſe yee are ſonnes, God hath ſent forth the ſpirit of his ſonne into your hearts, crying abba, Father. Obſerve here, that the ſpirit of adoption is called the ſpirit of the ſonne, becauſe the holy Ghoſt ſealeth up our adoption in Chriſt, ſo that through Chriſt it is made ſure unto us.
6. His ſanctifying love, whereby he doth free Believers from the filthineſſe and pollution of ſinne, and reſtore in them again the image of God, which conſiſteth of righteouſneſſe and holineſſe, Eph. 4. 24.
7. And laſtly, his glorifying love, whereby he lifts up his people unto that ſtate of life and glory, and gives them an immortall inheritance, where all comfort, peace, and joy ſhall abound, and where they ſhall have the communion of the chiefeſt good, viz. the love of God ſhining forth immediately upon their hearts. Now though the louelove of God in Chriſt be one intire, ſingle, and internall act: yet after the manner of our conceiving, it is ſet forth by diverſe externall acts or effects. And wee muſt know, that all theſe effects flow from that originall love of God; theſe are but new acts, proceeding from that eternall love of God, which was in his own breaſt from eternity.
6. Obſerve, That the ſence and feeling of Chriſts love is more excellent and efficacious unto Believers, then all the moſt pleaſant and delightfull things in the world. The Church doth preferre it beyond all compariſon of worldly things, ſaying, Thy loves are better then wine.
Now what is more pleaſing and delightfull to the taſt, then fragrant wine? yet Chriſt's love is the ſame, and far ſweeter to the hearts of Believers. Wine is exceeding uſefull and comfortable to man; but Chriſt exceeds in his uſefulneſſe to the ſoule: ſo that look, of what uſe or vertue wine is to man, of the ſame uſe and vertue is Chriſt to his people. The properties or vertues of wine are ſuch as theſe.
1. Wine delighteth the heart of man, Pſal. 104. 15. And in Eccleſ. 10. 19. Wine maketh merry: That is, it doth refreſh, comfort, and make glad the heart of man: ſo Chriſt gives his people comfort and refreſhment in the midſt of feares and dangers: Hee is that Shilo, which brings tranquility and peace unto his Saints; he refreſhes them with living waters, even with the ſweet communion of his ſpirit, and with the abundance of his graces.
2. Wine cauſeth to forget affliction and miſery, Prov. 31. 6, 7. In like manner the love of Chriſt cauſeth us to forget thoſe things that are behind, Phil. 3. 13. And the Apoſtle ſaith of himſelfe, that he doth now rejoyce in his ſufferings, Col. 1. 24. The ſweetneſſe and the joy that he found in Chriſts love, did ſwallow up all the bitterneſſe and ſorrow of his afflictions.
3. Wine was uſed in the legal ſacrifices and ſervice of God, Numb. 15. 5. Thus was Chriſt's love manifeſted by a ſacrifice in himſelfe, by which we draw abundance of comfort to our ſelves. 2 Cor. 1. 5. As the ſufferings of Chriſt abound in us, ſo our conſolation aboundeth by Chriſt. This conſolation is much more then was in all legall ſacrifices, which could never make him that did the ſervice perfect, as pertaining to the conſcience, Heb. 9. 1.
4. Wine enflames and overcommeth; therefore ſaith the Apoſtle, be not drunke with wine, Epheſ. 5. 18. But (ſaith he) be filled with the ſpirit; that is, let the comforts and graces of Chriſt's ſpirit fill and overcome your hearts.
5. Wine is put for all delicate, comfortable or coſtly things in the world, which the greateſt ſort of men doe uſe in their Feaſts, Iſa. 25. 6. The Lord promiſeth to make a feaſt of fat things; a feaſt of wines on the lees. He alludeth to the practice of great Kings of the earth, and delicate perſons, which follow their pleaſures, and have their ſweet wines, &c. But yet they find not ſo much delight and comfort in their Feaſts, as the Saints do in the love of Jeſus Chriſt.
Hence it is, that the Church cryeth out with deſire to enjoy her beloved, rendring this reaſon, that his love is better then wine; that is, better then all the ſweet and coſtly things that the Princes of the earth do enjoy. Thus we have heard the Churches deſire of fellowſhip with Chriſt; and the reaſon of her requeſt, drawn from the excellency of his love: now it follows in the next verſe, ſhe rendereth a reaſon of her ſo much delighting in his love.