Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Canticles · Chapter 7
CHAP. VII. Verſ. 1. How beautiful are thy …eet with ſhooes, &c.]
BEfore hee had deſcribed her from head to foot, now back again, from foot to head; taking in ten parts of his Spouſe, concerning whom (ſuch was his love) hee thought hee could never ſay ſufficient: Hee begins at the loweſt and moſt abject part, the feet, not without admiration of them. O quam pulchri ſunt pedes tui! O how beautiful are thy feet with ſhooes, &c! A temporal calling honours our profeſſion: ſo ſome underſtand it. Others make the meaning to bee, the Churches being ſhod with the preparation of the Goſpel of peace; ready preſt to run with patience the race that is ſet before her; To run, is active, to run with patience, is paſſive.Epheſ. 6.15. Heb. 12.1. This Princes daughter, (Atalanta-like) can only skill of this running with patience: as being ſhod with Tachaſh-skin, Ezek. 16.10. (beſtowed upon her by her Spouſe, as a love-token) that is, with ſound affections, and holy actions. Whereas wicked men are carried captive by the devill, (as the Egyptians once were by the Aſſyrians, Iſa. 20.4.) naked and bare-foot, and ſo periſh from the way, Pſal. 2.12.
O Princes daughter] Thou that haſt him for thy father, in whoſe hands are all the corners of the earth, and is ſupream King of the Univerſe. This is ſuch a priviledge and preferment, as St. John ſtands amazed at, 1 Joh. 3.1. Behold, ſaith he, qualem & quantum, what manner of love the Father hath ſhewed unto us, that wee ſhould bee called the ſons and daughters of God Almighty, 2 Cor. 6.18. All priviledges are ſummed up in this, and John 1.12. it is called a power or prerogative royal:foreign. it is to bee of the blood Royal of heaven: It is to be an heir of God, and coheir with Chriſt. Kings can make their firſt-born onelyonly heirs, as Jehoſaphat, 2. Chron. 21.3. But all Gods children are firſt-born, and ſo, higher than the Kings of the earth, Pſal. 89.27.
The joynts of thy thighs are like jewels, &c.] i. e. Thy loyns are compaſſed with the girdle of truth: for ſo ſome render it, The compaſſing of thy thighs or loyns. And here, if ever, ungirt, unbleſt. Gird up therefore the loyns of your mindes, 1 Pet. 1.13. gird your ſelves and ſerve God, Luk. 17.8. Girding implies readineſs, nimbleneſs, handineſs, handſomeneſs. A looſe, diſcinct, and diffluent minde, is unfit for holy actions.
Verſ. 2. Thy navell is like a round goblet, &c.] There be that expound this text of the two Sacraments. The navell is Baptiſm that nouriſheth new-born babes in the womb of the Church. See hence the uſe of it, even to Infants; who can receive nouriſhment by the navell, though they can neither take nor chew, nor ſuck meat with hand or mouth. Note this againſt Anabaptiſts (ſaith Mr. Cotton upon theſe words) this navell never wants liquor: there is a continual matter of inſtruction and comfort to bee fetcht from Baptiſm againſt all temptations. A Chriſtian (ſaith Chryſoſtome) ſhould never ſtep out of doors, or lye down in his bed, or go into his cloſet, but hee ſhould remember that word, Abrenuncio, I forſake the devill and all his works, &c. Luther tells of a certain holy virgin, that uſed to quench the Devills fiery darts with the water of Baptiſm: For as often as ſhee was tempted to do any thing not beſeeming her profeſſion, ſhee would reſiſt the devil, ſtedfaſt in the faith, and ſtop his mouth with this ſhort, but full anſwer, Chriſtiana ſum, I am a Chriſtian, I have been Baptized into the death of Chriſt, I have alſo put on Chriſt by Baptiſm, I am a votary, the vows of God are upon me, &c. But what an horrible ſhame is that to the Papiſts, and what a ſore ſtumbling-block muſt it needs be to the poor Jews that live amongſt them, that in Rome a Jewiſh maid may not be admitted into the ſtews of whoredome, unleſs ſhe will be firſt baptized? This is related and bewayled by Eſpencaeus a moderate Papiſt.De contin. lib. 3. cap. 4.
Thy belly is like an heap of wheat, ſet about with Lillies] Some underſtand hereby that other Sacrament of the Lords Supper, called an heap of wheat, for its ſtore of excellent nouriſhment: and ſaid to bee ſet about with lillies, that is, with Chriſtians, white and of holy converſation. Baſil calls ſuch, ſtars of the world,foreign. and flowers of the Churches. Chryſoſtome calls them earthly Angels: and ſaith, that they were Puriores coelo, purer than the heaven in their common converſation: but eſpecially when they came to the Lords table, that dreadfultable, as hee calleth it; whereunto all muſt come with the beſt preparation they can make, waſh and bee clean, waſh their hands in innocency before they compaſs Gods Altar: waſh their hearts, Jer. 4.14. their feet, John 13.10. Hee that is waſhed (ſc. for the out-ſide) needeth not ſave to waſh his feet, but is clean every whit. An alluſion to thoſe, that having bathed their bodies, foul their feet by going out of the Bath, and ſo are fain to waſh them again. The inwards and the feet in a ſacrifice were to bee waſhed above the reſt, becauſe the intrails contain the excrements, and the legs tread in the dirt. The ſoul is apt to gather ſoil by medling with earthly things, though lawful: how much more to be defiled with the ſoot of ſin, as if ſhee had lain among the pots? All Chriſts Nazarites, his Votaries, muſt come to his feaſt purer than ſnow, whiter than milk, &c. Lam, 4.7. ſith at this Sacrament they do renew the Nuptials of Chriſt; and take a corporal oath to cleave cloſe to him with full purpoſe of heart all the days of their lives. As for thoſe that preſume to come unpreparedly, that want their wedding garment, they are no otherwiſe bidden to the feaſt of the King, than Haman was to Queen Eſthers. Sin brought to the Sacrament, petitions againſt a man, as Eſther did againſt Haman at the banquer of wine;Eſth. 7.2, 6. pick out that time, and he ſhall find God no leſs angry, than Haman did Ahaſuerus. For this is that which the Lord hath ſaid, I will be ſanctified in all them that draw neer unto mee. Of communicants God ſeems to ſay, as Solomon did of Adonijah, If hee ſhew himſelf a worthy man, there, ſhall not one hair of him fall to the earth: but if wickedneſs bee found in him, he ſhall die, 1 King. 1.52.
Verſ. 3. Thy two breaſts are like two young roes] Freſh and luſty, even and equal. Underſtand the two Teſtaments; hereunto reſembled for their perfect agreement, amiable proportion, and ſwift running all the world over in a ſhort time. Euſebius ſaith, that the Doctrine of both Teſtaments was preſently after our Saviours reſurrection carried abroad into all countries as it were, upon Eagles wings. The like may be ſaid of Luther and his Collegues in Germany at the firſt Reformation there, which, as lightning, was ſoon ſeen from one end of the heaven to the other. So mightily grew the Word of God, and prevailed, Act. 19.20. See the Notes on chap. 4.5.
Verſ. 4. Thy neck is as a Tower of Ivory] Moſt ſmooth, white, and upright. Some do hereby underſtand Magiſtrates, that ſupport the State, as the neck doth the head. I bear up the pillars of it, ſaith David. Others will have the Miniſters meant, who being aloft in the Church, are to the ſame inſtead of watch-towers, or towers of defence. And eſpecially then when they are in their pulpits (called towers in the Hebrew, Neh. 8.4.) reading and expounding Gods law unto his people.
Thine eyes like the fiſh-pools in Heſhbon] Glazed with tears of compunction and compaſſion (Nam faciles motus mens generoſa capit) and well cleared to look into her own heart and life. Tears inſtead of gems, were the ornaments of Davids bed, ſaith Chryſoſtome: And ſurely that ſweet ſinger never ſang more melodiouſly, than when his heart was broken moſt penitentially, Pſal. 6. & 51. Thus birds in the ſpring ſing moſt ſweetly when it rains moſt ſadly: and tears of true contrition are pillulae lucis, pills made on purpoſe to clear the eye-ſight. When John wept, the ſealed book was ſet open to him, Lilium lachryma ſua ſeritur. Light is ſown for the righteous.
Thy noſe is as the tower of Lebanon, &c.] Si verborum faciem conſideremus, quid poterit magis dici ridiculum? ſaith Titleman upon the words. If we look upon the out-ſide onelyonly of this text, what may ſeem to have been ſpoken more ridiculous? Is it ſo great a commendation to have a noſe like a tower? That which wee muſt here-hence learn, is, that ſeeing Chriſt is now riſen again, and aſcended up into heaven, wee ought to bear our noſes aloft, as it were: ſavouring things of the Spirit of Chriſt, diſcerning things that are excellent, and by a Spiritual ſagacity, aſpiring to eternity.
That looketh toward Damaſcus] The chief City of Syria, having its name from the bloody excurſions of theeves, as Peter Martyr thinketh: or elſe,Pet. Mart. in 1 Reg. 16. as others, from the blood of righteous Abel there ſpilled, whence the place was called Damſech, a bag of blood.
Verſ. 5. Thine head upon thee is like Carmel] This head is Chriſt himſelf: for hee is the ſole head of his Church. God hath put all things under his feet (hence hee is here compared to Carmel, becauſe hee is high over all) and given him to bee head over all things, (that is, over all perſons) in the Church, Epheſ. 1.18, 22. Angels are under Chriſt as an head of government, of influence, of confirmation, not of redemption, as the Saints are. The Angels are great friends to the Church, but not members of it, Heb. 2.16. The Church, Chriſt ſanctified and waſhed with his blood, Epheſ. 5.26. Not ſo the Angels: He was but a poor patron of the Popes Head-ſhip, that ſaid, (and as he thought, very wiſely too) that hee had read in ſome Vocabulary that Cephas ſignified an head; therefore Peter was head of the Church. But if that ſhould have been granted him, yet it would not follow, that the Pope is therefore ſo too: For Belarmine (a better ſcholar by far) is forced to ſay, Forte non eſt de jure divino Rom: Pontificem Petro ſuccedere, Perhaps it is not by any divine right,Lib. 2. de Rom. Pontif. c. 12. that the Pope ſucceedeth Peter. And again, Rom: Pontificem Petro ſuccedere non habetur expreſſe in Scripturis, It is not expreſly ſet down in the Scriptures, that the Pope ſucceedeth Peter.
And the hairs of thine head like purple] Which was the colour of Kings and Princes. The Saints (called here the hair of the Churches head, for their number or multitude) are Princes in all lands, Pſal. 45.16. yea, they are Kings in righteouſneſs, as Melchiſedech was a King, but ſomewhat obſcure. Compare Mat. 13.17. with Luke 10.24. Many righteous (ſaith one) Many Kings (ſaith the other) have deſired to ſee thoſe things that yee ſee, &c.
The King is held in the galleries] i. e. There is no King in the world ſo great and glorious, but might finde in his heart to bee tied to theſe walks, and to bee held priſoner in the ſight of thee and thy bravery: Like as King James (comming firſt into the publique Library at Oxford, and viewing the little chains wherewith each book there is tied to its place) wiſhed,Rex Platon. pag. 123. that if ever it were his deſtiny to bee a priſoner, that Library might bee his priſon, thoſe books his fellow-priſoners, thoſe chains his fetters. Pſal. 138.4, 5. & 119. 72. The Pſalmiſt ſhews by prophecying, that even Kings, comming to taſte the excellency of the comforts of godlineſs, and to feel the power of Gods Word, ſhould ſing for joy of heart, and greatly acknowledge the excelling glory of Chriſts Spouſe the Church. See Davids deſire, Pſal. 27.4. & 84. throughout. Conſtantine and Valentinian (two Emperours) called themſelves Vaſallos Chriſti (as Socrates reports) the Vaſſals of Chriſt: and Theodoſius, another Emperour, profeſſed, that it was more honour and comfort to him to be membrum Eccleſiae, foreign. Plutarchquam caput Imperit, a member of the Church, than head of the Empire. Nay, Numa, ſecond King of Rome (though but a Heathen) held it an higher honour to ſerve God, than to reign over men. Some Interpreters by the King here, underſtand Chriſt, coveting the Churches beauty, Pſal. 45.12. and held faſt bound unto her in the bands of pure affection, of ſpiritual wedlock.
Verſ. 6. How fair and how pleaſant art thou, O love, for delight] Emphatica haec admodum ſunt, cum toties exclamatio ponatur, ſaith one. This is a moſt Emphatical exclamation, proceeding from admiration; and importing, that all that hee could ſay of her, was too little; Well might the Prophet ſay, As the Bridegroom rejoyceth over his Bride, ſo doth thy God over thee, Iſa. 62.5. Hence hee can make no end here of commending her: but, having finiſhed one praiſe, hee preſently begins another. This yields infinite matter of comfort to the Saints, that Chriſt loves them ſo dearly, prizeth them ſo highly, praiſeth them ſo heartily: Howbeit, let not them hereupon turn again to folly, Pſal. 85.8. or give way to carnal ſecurity. Laetemur in domino, ſed caveamus à recidivo. Argue not from mercy to liberty, (that's the Devils Logick) but from mercy to duty, as thoſe good ſouls do, Ezra 9.13, 14. Having received ſuch and ſuch, both privative and poſitive favours, ſhould we again break thy commandments? There is ſo much unthankfulneſs and diſ-ingenuity in ſuch an entertainment of mercy, that holy Ezra thinks heaven and earth would bee aſhamed of it; Shall wee continue in ſin that grace may abound, ſaith the Apoſtle, Rom. 6.1? And it is as if hee ſhould ſay, that were moſt unreaſonable, and to a good heart, impoſſible. A man may as well ſay, the ſea burns, or fire cools, as that aſſurance of Chriſts love breeds careleſs and looſe living: They that hold ſo, know not the compulſive power of Chriſts love, 2 Cor. 5.14. nor what belongs to the life of God, Eph. 4.18.
Verſ. 7. This thy feature is like to a palm-tree] This thy whole ſtature and feature of body (that hath been already pourtraied and deſcribed particularly and piece-meal) is like to a palm-tree, ſtrong and ſtraight, freſh and flouriſhing; ſo that thou maiſt ſay with the palm in the Emblem, Nec premor, nec perimor. Pliny, Ariſtotle, Plutarch, and Gellius, have written of the palm-tree, that it is alwaies green, bearing pleaſant fruit: and that it will not bow downward or grow crooked, though heavy weights bee hanged upon it. The Church is all this and more, ever green, even in the winter of affliction, when the oak loſeth her leaves. (See the Note on chap. 1.16.) full of the fruits of righteouſneſs, which are by Jeſus Chriſt unto the glory and praiſe of God, Phil. 1.11. (See the Notes on chap. 4.14. & 6.11.) Neither can ſhe be long kept under by any preſſure of perſecution or heavy affliction: Premi poteſt, opprimi non poteſt. As Paul, when ſtoned, ſtarted up with Sic petitur coelum, Sic, Sic oportet intrare. Tyrants might curſe the Saints (as hee did that cryed out to thoſe ancient Confeſſours, O miſeri, num vobis deſunt reſtes & rupes? O wretches, cannot you hang or drown your ſelves, but that I muſt bee thus troubled with you to put you to death?) but cruſh them they never could. The valour of the patients, the ſavageneſs of the perſecutors have ſtriven together, till both exceeding nature and belief, bred wonder and aſtoniſhment in beholders and readers. Hence Trajan forbade Pliny to ſeek after Chriſtians: But if any were brought to him, to puniſh them. Antoninus Pius ſet forth an Edict in Aſia, that no Chriſtian ſhould bee perſecuted. For, ſaid hee, it is their joy to dye, they are conquerours, and do overcome you, &c.
Trucidabantur & multiplicabantur, ſaith Auguſtine of the ancient Martyrs: they were Martyred, and yet they were multiplied. Plures efficimur quoties metimur, ſaith Tertullian, the more we are cropt, the more we are increaſed; as the Lilly is increaſed by its own juyce that flows from it.Plin. Hence, Rev. 7.9. the Saints, that by their victorious faith overcame the world, are brought in with palm-branches in their hands, in token of victory. Plutarch tells us, that the Babylonians made three hundred and ſixty commodities of the palm-tree: and did therefore very highly honour it. The world hath a great deal of benefit by the Church, could they but ſee it. (For Abſ que ſtationibus non ſtaret mandus, were it not for the Saints, a ſhort work would the Lord make upon the earth, and cut it ſhort in righteouſneſs, Rom. 9.28.) And great is the gain of godlineſs; even an hundred fold here, and life eternal hereafter. Who would not then turn ſpiritual merchant? who would not paſs from ſtrength to ſtrength, and flouriſh in Gods houſe like a palm-tree,Pſal. 29.12. till hee attain to the meaſure of the ſtature of the fulneſs of Chriſt? Eph. 4.13.
And thy breaſts to cluſters of grapes] Not well-faſhioned onelyonly, as Ezek. 16.7. but full-ſtrutting with milk, yea, with wine, plenty and dainty, to lay hunger, and ſlake thirſt, to nouriſh and cheriſh her children, even as the Lord doth the Church. Eph. 5.29. See the Note on chap. 4.5.
Verſ. 8. I ſaid, I will go up to the palm-tree, &c.] I ſaid it, and I will do it: for Chriſti dicere eſt facere, together with Chriſts word there goes forth a power, as it did, Luk. 5.17. David ſaid hee would confeſs his ſins, and take heed to his waies, Pſal. 32.5. & 39.1. and accordingly hee did it. Shall Chriſt purpoſe and promiſe mercy to his people, and not perform it? Is hee yea and nay? 2 Cor. 1.19. can hee ſay and unſay? doth not the conſtant experience of all ages fully confute any ſuch fond conceit of him? The Saints will not lye, Iſa. 63.8. Chriſt cannot, Tit. 1.2. Hee will not ſuffer his faithfulneſs to fail, nor alter the thing that is gone out of his lips,foreign. Pſal. 89.33. All his ſayings are the iſſue of a moſt faithful and right will, void of all inſincerity and falſhood. Now when Chriſt promiſeth to climb his palm-tree, and to take hold of the boughes thereof, hee meaneth, that hee will dwell moſt familiarly with his Church, even in the branches thereof: pruning and trimming it, and accepting the fruits of his Spirit in his Spouſe. Or thus, Hee will ſo joyn himſelf unto his Church, as hee may cauſe her to bee fruitful, hee will lay hold on her boughes, which are very fit, and apt to climb; ſo covertly and elegantly noting the work of ſpiritual generation. The effect follows.
Now alſo thy breaſts ſhall bee as cluſters of the vine] Whatſoever they have been heretofore, now at this time, and for ever hereafter they ſhall be delightful to mee, and nouriſhable to thy children, who ſhall ſuck and be ſatisfied, Iſa. 66.11. Albeit ſome Interpreters of good note conceive, that all this is nothing elſe but a figurative deſcription of Chriſts perfect conjunction with his Church in the Kingdom of heaven, and of the unſpeakable pleaſure which Chriſt will take in her for ever.
And the ſmell of thy noſe like apples] i. e. The breath that comes out of thy noſtrils is ſweet as ſpice-apples. The breath that the Church draweth into her lungs, and ſends out again, is the ſpirit of grace: without which ſhee can as little live, as wee can without ayr. This ſweet Spirit is the joy of her heart, and the breath of her noſtrils: and thereby ſhee draws many into her company. If that bee true that one here noteth, that the fruit of the palm partaketh of the nature, both of the grape, having a ſweet and pleaſant juyce, and of the apple, for pleaſant meat, it may well ſignifie, that the Word of God is both meat and drink to the ſoul.
Verſ. 9. And the roof of thy mouth like the beſt vine] Her word and doctrine (for the palate is an inſtrument of ſpeech) often before commended by Chriſt,Inſtrumenta novem, &c. and here again, like as ſhee comes over it in him the ſecond time, chap. 3.13.16. See the Note there. This hee reſembleth to the beſt, and moſt generous wine: Such the Word of Gods grace is to thoſe that have Spiritual palates, that do not carry fel in aure, their galles in their ears, (as ſome creatures are ſaid to do) that have their ears healed, (as Demoſthenes ſaid of his Athenians) and their inward ſenſes habitually exerciſed to diſcern good and evill. The doctrine of the Church ſeems to ſome bitter and grievous: it goeth down like the waters of Marah, Pauſanias, Ariſtot.or that water that cauſed the curſe in caſe of jealouſie, Numb. 5. It becomes a ſavour of death unto him, as the viper is killed with palm-branches, and vultures with oyl of roſes. But this is meerly their own fault; For doth not my Word do good to them that are good? ſaith the Lord, Micah 2.6. Excellently St. Auſtin, Adverſarius eſt nobis, quamdin ſumus & ipſi nobis: quamdiu tu tibi inimicus es, inimicum habebis ſermonem Dei. Gods Word is an enemy to none but to ſuch as are enemies to themſelves, and ſinners againſt their own ſouls. This holy word in the mouths of Gods Miniſters is like Moſes his rod; which, while held in his hand, flouriſhed, and brought forth almonds: but being caſt to the ground, it became a ſerpent. The application is eaſie. See the Note on chap. 1.2.
For my Beloved] Theſe are Chriſts words: but hee ſpeaks as if the Church ſpake; to ſhew her great affection, that had dedicated all her good things to him. Some read it thus, which goeth ſtraight to my well-beloved, q. d. It is ſuch excellent wine as I would wiſh it, or ſend it even to the deareſt and beſt friend I have,Prov. 23.31. even to her that I love as my ſelf, if not before my ſelf. Or thus, which ſprings and ſparkles in the cup.
1 Cor. 1.Cauſing the lips of thoſe that are a ſleep to ſpeak] Utterance is called a gift, and dumb Chriſtians are blame-worthy as well as dumb Miniſters. Wee ſhould all ſtrive to an holy ability and dexterity of ſavoury diſcourſe. And for this end, the Word of Chriſt ſhould dwell richly in us in all wiſdom: our hearts ſhould endite a good matter, that our tongues might bee as the pen of a ready writer. Let there bee a good treaſure within in our hearts, and the law of kindneſs will ſoon be in our lips: for out of the abundance of the heart the mouth ſpeaketh. Graceleſs men are gagd by the devill, they cannot ſo much as liſp out one ſyllable of good language; if they attempt it, they ſhew themſelves but bunglers, and ſay Sibbolath for Shibboleth: you may ſoon ſee they ſpeak by rote, and not by experience. But thoſe that have well drunk of this wine of the Word, made effectual by the Spirit, talk luſtily,Act. 2.4, 11, 14 yea, their tongues never lin talking and preaching forth the praiſes of him who hath drawn them out of darkneſs into his marvelous light: they ſpeak as the Spirit gives them utterance. Thoſe that were in a dead ſleep of ſin, are ſoon ſet a work to awake and ſing, Iſa. 26.19. This ſhould ſtir us up to ſtudy the Word of God, and there-hence to learn language. The hundreth and nineteenth Pſalm is by David ſet before it as a Poem of commendation, mentioning it in every verſe, teſtimonies, laws, ſtatutes, &c. Like as when a book is ſet forth, verſes of commendation are oft prefixed. Such another, but far ſhorter is that, Pſal. 19. verſ. 7, 8, 9, 10, 11. The Holy Ghoſt doth ſo much the more highly there extoll it, becauſe men are wont to have it in very light account, and to hold it a diſparagement, to be eloquent and mighty in the Scriptures.
Verſ. 10. I am my Beloveds] I ſee I am ſo, ſaith the Spouſe, by that ample commendation that hee hath now again given mee, notwithſtanding all my former failings in duty towards him. There fall out ſome fallings out betwixt married couples ſometimes; but then they fall in again: they cannot fadge together haply ſo well at firſt, but being well pieced again, they love better than before: So is it here, The ſins wee commit make no change in Chriſt, no ſubſtantial alteration. For, firſt, upon the ſame grounds hee choſe us, hee loves us ſtill: hee choſe us freely becauſe hee would; hee choſe us for his love, and loves us for his choice. Secondly, there is the ſame bent of minde and frame of heart towards him remains in us ſtill. And therefore, as there is a tranſient act of ſin paſſeth from us, ſo a tranſient act of chaſtiſement for ſin may paſs from him. Chriſt looked upon Peter, after his denial, with the ſame familiarity as before. Jehoſhuah the High-Prieſt, though hee were ſo ill cloathed, and had Satan at his right hand to accuſe him, yet hee ſtood before the Angel, Zech. 3.1. Chriſt did not abhor his preſence, nor reject his ſervice. Ephraim repenting after his revolt, is re-entertained with all ſweetneſs, Jer. 31.20. See the Note on chap. 2.16. & 6.3.
And his deſire is towards mee] His deſirous affection, hee loves mee as paſſionately as any woman doth her deareſt husband, Gen. 3.16. his love to mee is wonderful, paſſing the love of women; His deſire is ſo toward mee, that as Livia, by obeying her husband Auguſtus, commanded him, and might have what ſhe would of him: ſo may I of Chriſt. Compare Gen. 4.7. with Iſa. 45.11. The Church here well underſtood the latitude of that royal charter: and makes it a prop to her Faith, and a pledge for her perſeverance.
Verſ. 11. Come my Beloved, let us go forth into the field] Being now fully aſſured of Chriſts love, ſhee falls a praying; ſhee makes five requeſts unto him in a breath as it were. 1 That hee would come. 2 Go forth with her into the field. 3 Lodge with her in the villages. 4 Get up early to the vineyards. 5 See if the vine flouriſh, pomegranates bud, &c. And further promiſeth, that there ſhee will give him her loves. Aſſurance of Chriſts love is the ſweet-meats of the feaſt of a good conſcience, ſaid Father Latimer. Now it were to bee wiſhed, that every good ſoul whiles it is banqueting with the Lord Chriſt by full aſſurance (as once Eſther did with Ahaſuerus) would ſeaſonably bethink it ſelf what ſpecial requeſts it hath to make unto him, what Hamans to hang up, what ſturdy luſts to ſubdue, what holy boons to beg, &c. How ſure might they be to have what they would, even to the whole of his Kingdome! Suitours at Court obſerve their molliſſima fandi Tempora, their fitteſt opportunities of ſpeaking, and they ſpeed accordingly. A Courtier gets more many times by one ſuit, than a trades-man can do with twenty years pains-taking: So a faithful prayer, made in a fit ſeaſon, in a time when God may bee found, (as David hath it) is very ſucceſsful.Pſal. 32.6. Beggery here is the beſt trade, as one ſaid; Common beggery is indeed the eaſieſt and pooreſt trade: but prayer is the hardeſt and richeſt. The firſt thing that ſhe here begs of him, is, that hee would come, and that quickly: and this wee all daily pray, Thy Kingdome come, both that of grace, and the other of glory. The Jews alſo, in their expectation of a Meſſiah, pray almoſt in every prayer they make, Thy Kingdome come, and that Bimherah Bejamenu, quickly, even in our days; that wee may behold the King in his beauty. Let our hearts deſire and prayer to God be for thoſe poor ſeduced ſouls, that they may be ſaved: And the rather, becauſe they have a zeal of God and his Kingdom, but not according to knowledge, Rom. 10.1, 2. As alſo, becauſe their Progenitours prayed hard for us: and ſo ſome take it to bee the ſenſe of the Spouſes ſecond requeſt here. Let us go forth into the field, that is, into the world, (for the field in the parable is the world, Mat. 13.38.) let us propagate the Goſpel all abroad, and ſend forth ſuch as may teach all nations, Mat. 28.19. and reveal the myſtery that hath been kept ſecret ſince the world began, that obedience may bee every where yielded to the faith. Rom. 16.25, 26.
Let us lodge in the villages] That is, in the particular Churches: for,Tom. 3. p. 81. viliſſimus pagus, eſt palatium eburneum, in quo eſt Paſtor & credentes aliqui, ſaith Luther: the pooreſt village is to Chriſt and his Spouſe an ivory palace, if there bee but in it a godly Miniſter, and ſome few beleevers. Melanchthon going once upon ſome great ſervice for the Church of Chriſt, and having many fears of the good ſucceſs of his buſineſs, was much cheared up and confirmed by a company of poor women and children,Selneccer: paedag. Chriſt. whom he found praying together for the labouring Church, and caſting it by faith into Chriſts everlaſting arms.
Verſ. 12. Let us get up early to the Vineyards] Heb. Let us morning it: A. Gel. l. 3. c. 29Manicemus (that's Gellius his word) Let's up betime, and at it. Here ſhee promiſeth not to bee found henceforth, unready, drowſie, ſluggiſh: but night and day to watch and attend that hour, and to enquire and learn out all the ſigns and tokens when ſhee may come to bee perfectly knit to Chriſt. But it is worthy our obſervation, that ſhee would neither go any way, or do any thing without Chriſts company: for ſhee had lately felt the grief of being without him, though but for a ſmall moment, as the Prophet hath it. Shee had felt her ſelf that while in the ſuburbs of hell, as it were. Shee therefore holds him as faſt as the reſtored cripple did Peter and John, Acts 3.11. ſhee cleaves as cloſe to him, as Ruth did to Naomi, or Eliſha did to his maſter Elijah, when now hee knew hee ſhould bee taken from his head, 2 Kin. 2.2. Shee ſeems here to ſpeak to Chriſt, as once Barach did to Deborah, If thou wilt go with mee, Judg. 4.8.then I will go: but if thou wilt not go with mee, I will not go. And whereas ſhee ſeemeth (as the forwarder of the two) to excite and exhort Chriſt to get up early, to viſit the Vines, &c. wee may not imagine any unwillingneſs in him to the performance of his Office, as Shepheard and Biſhop of our ſouls;1 Pet. 2.25. or any need on his part to bee quickned and counſelled by her, (as Manoah was by his wife, or Aquila by Priſcilla, whence ſhee is ſet before him, Rom. 16.3.) for who hath directed the Spirit of the Lord, or being his counſellor, hath taught him? Iſa. 40.13. But the Church requeſteth theſe things of Chriſt for her own incouragement, and further benefit; that having his continual preſence and fellowſhip, ſhee may the more chearfully and ſucceſſefully go on with her duty. So when wee preſs God with arguments in prayer, it is not ſo much to perſwade him to help us, (for the Father himſelf loveth you,John 16.27. Homer. ſaith Chriſt, and needs no arguments foreign to incite or intice him, to ſhew us mercy) as to perſwade our own hearts to more faith, love, humility, &c. that wee may be in a capacity to receive that mercy, that of his own accord hee hath for us; and even waits to confer upon us. Iſa. 30.18. Look how a man that would make a bladder capacious to hold ſweet ſpices, hee blows it, and rubs it, and blows it, and rubs it many times over, to make it hold the more: ſo it is here. And as when a man that is in a ſhip plucks a rock, it ſeems as if hee pluckt the rock nearer the ſhip, when as in very deed, the ſhip is plucked nearer the rock: So when Gods people think they draw God to them with their arguments, in truth they draw themſelves nearer to God; who ſometimes aſcribeth that to us which is his own work,Aug. that we may abound more and more. Certum eſt nos facere quod facimus, ſed ille facit ut faciamus: True it is, that wee do what wee do, but it is hee that giveth us to do what wee do in his ſervice. The bowls of the Candle-ſtick had no oyl, but that which dropped from the Olive-branches.
Whether the tender grape appear] Heb. open, and ſo prove it ſelf to bee a grape; which in the bud can hardly bee diſcerned. True grace may bee doubted of ſo long as it is ſmall and feeble. Weak things are oft ſo obſcured with their contraries, that it remaineth uncertain, whether they bee or no.Mark 9.24. Hee that cryed out, and that with tears, I beleeve, Lord help mine unbeleef, (that is, my weak faith,) could not well tell whether hee had any faith at all or not. Adde growth to grace, and it will be out of queſtion. Mean while that's a ſweet promiſe, Iſa. 44.3. I will pour my Spirit upon thy ſeed, and my bleſſing upon thy buds. And again, Iſa. 65.8. Thus ſaith the Lord; As the new wine is found in the Cluſter, and one ſaith, Deſtroy it not, for a bleſſing is in it: ſo will I do for my ſervants ſake, that I may not deſtroy them all.
And the Pomegranates bud forth] See the note on chap. 4.13.
There will I give thee my loves] i. e. The fruition of my graces, and fruits of thy faith, thanks, good works, &c. And this is that which Chriſt requireth of us all: viz. that wee beſtow all our loves upon him, even the livelieſt and warmeſt of our affections. Love him wee muſt truly, that there bee no halting, and totally, that there bee no halving: Hold him wee muſt, better, dearer to us than ten ſons, &c. and communicate all our loves to him as beſt worthy: What hee gives us back again, wee may beſtow upon others; wee may love other things, but no otherwiſe than as they convey love to us from Chriſt, and may bee means of drawing our affections unto Chriſt. We muſt love all things elſe as they have a beam of Chriſt in them, and may lead us to him: accounting that wee rightly love our ſelves no further, than wee love the Lord Jeſus Chriſt with a love of complacency.
Verſ. 13. The Mandrakes give a ſmell] Loves and Mandrakes grow both upon one Hebrew root: and Tremellius renders it not Mandrakes, out lovely flowers, yeelding a ſavour, pleaſant to the eye, and ſweet to the ſmell. The Chaldee Paraphraſt calleth it Balſam. Legeſis Auguſt. lib. 22. contra Fauſt. Manichaeum cap. 56. Jun: in Geneſ. 30.14. Druſ. in fine comment in Ruth. Aben-ezra ſaith, that Mandrakes are fragrant, and yield a pleaſant favour, that they have head and hands like unto a man. But how they ſhould be good to cauſe conception, hee wondreth, ſith by nature they are cold. Auſtin ſaith, that hee made trial, and could not finde any ſuch operation to bee in them, and that Rachel coveted them meerly for their rarity, beauty, and ſweetneſs. There is enough of theſe in the Church to draw all hearts unto her; but that many men have brawny breaſts, and horny heart-ſtrings.
And at our gates are all manner of pleaſants] Or, delicacies, precious and pleaſant commodities, whether fruits, metals, gems, jewels, quicquid in deliciis habetur, whatſoever is excellent and exquiſite in any kinde. This is the import of the Hebrew word. There is nothing of any worth but it is to bee found in the Church. Her wiſe Merchants, not content with the pearl of price, ſeek out other goodly pearls, common gifts, which alſo have their uſe and excellency, Mat. 13.45, 46. they learn to maintain good works, or honeſt profeſſions for neceſſary uſes; theſe things are good and profitable to men, Tit. 3.8, 14. Some think that the Holy Ghoſt here alludeth to the order of old (and ſtill in uſe) of ſtrawing the wedding-houſe doors with ſweet-ſmelling flowers. Others to the cuſtomes of thoſe that have Orchards, to lay up their fruits over the gate-houſe.
New and old] As a good ſtorer that hath plenty and variety wherewith to pleaſe all palates, new for delights, and old for wholeſomeneſs.foreign. Mat. 13.52. Extrudit copioſ… & alacriter. The good Scribe, well inſtructed to the Kingdome of heaven, throweth out of his treaſury things new and old, new for the nice, and old for the ſtronger ſtomach. Some delight in the ſweetneſs of things, (as in new wine). David tells them, the Word is ſweeter than live-hony dropping from the hony-comb. Others ſay, the old is better, are all for profit, as elder people, he tells them there, 'tis better than gold, Pſal. 19. In the Churches ſtore-houſe, men ſhall bee ſure to meet with all that heart can wiſh, or need require.
Which I have laid up for thee, Oh my Beloved] Propter te, Domine, propter te, foreign, dixit ille Graculus Auguſto.is the Churches Motto. As all his ſprings are in her, and all his offices and efficacies for her, ſo all that ſhee has and is, is onelyonly for him, and a great deal more ſhee could beteem him. Let Ephraim (that empty vine) bear fruit to himſelf. Hoſ. 10.1. and thoſe hypocrites, Zech. 7.5. faſt to themſelves; Chriſts hidden ones hide all for him, ſet up and ſeek him in all they do or ſuffer, are wholly devoted to his ſole ſervice.