Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 7
CHAP. VII.
Verſ. 1. How beautifull are thy feet with ſhoos O prince's daughter? the joints of thy thighes are like Jewels, the work of thy hands, as of a cunning workman.
THe parts of this Chapter are two. In the firſt to the Tenth verſe, is ſet down a further deſcription yet of the Churches graces, by a commendation of her, from her very feet upwards to her head, and all the parts of her body farre different from her naturall condition, Ezek. 16. And in the ſecond is ſet down the mutuall delight and deſire each one to another which is between Chriſt and his ſpouſe.
In this firſt verſe then beginnes her deſcription wherein, 1. We have how ſhe is ſtyled, O Prince's daughter, commending her thereby from her noble race, as ſhe is likewiſe called, Pſal. 45. 13. This not being by her firſt birth or nature, whereof is mention made, Ezekiel. 16. 3. but by her regeneration and grace, whereof we have the deſcription, Joh. 3. 5. and 1. 13. God who is the King of kings being her father, Chriſt Jeſus being her elder brother, the glorious Angells her ſervants, and heaven being her inheritance, Heb. 1. 14.
Next to her ſtyle which he gives her, he beginnes her commendation from the beauty of her feet with ſhoos, whereby is ſignified her holy walking (as David ſpeaks) in the paths of righteouſneſs and wayes of Gods commandements, Pſal. 23 and 119. for then only are her feet beautifull in Gods ſight with that beauty of holineſs ſpoken of, Pſal. 110. 3. and 29. 2. Whereas when men depart and go aſtray from the Lords precepts, becauſe of the pollution of ſinne and their walking in the crooked wayes thereof, their feet are moſt filthy and void of all beauty, Iſay. 59. 7, 8.
Next, her feet are ſaid to be beautifull with ſhoos, whereof mention is made, Ezek. 16. 10. and which are expounded by the Apoſtle, Eph. 6. 15. to be the preparation of the Goſpell of peace; in the true knowledge, holy profeſſion and ſureable obedience whereof while, ſhe walks conſtantly, her feet are truly ſaid to be beautifull with ſhoos, as theirs alſo are ſaid to be on the mountaines who bring the glad tydings of peace, Iſay. 52. 7. Now, there may be a threefold or fourfold reaſon why her feet behoved to be ſhod with ſhoos, 1. Becauſe being of ſo noble a birth, and ſpouſe alſo to ſo great a King it were not ſuteable to her birth nor place, to go baſely or barefooted, but to have her feet ſhod, yea beautifull with ſhoos, as all the reſt of her body is ſaid to be richly adorned. 2. Becauſe of the way wherein ſhe walks, being not only narrow, but likewiſe rough and rugged through the many ſharp and thorny croſſes and other difficulties which Satan caſts in, to diſcourage her, into the way of godlineſs, againſt all which ſhe is armed and prepared being thus ſhod with the preparation of the Goſpell of peace, and ſhrinks not but treads them all down, being in all theſe (as ſayes the Apoſtle) more then a conquerour, Rom. 8. 37. 3 Her feet are ſhod with ſhoos, as the people of Iſrael were injoyned to be, Exod. 12. 11. To ſhow that ſhe muſt make for a journey, which the life of all the godly is here, yea, as the Angell ſaid to Eliah, 1 King. 19. 7. Which is a great journey to go, to wit, from earth to heaven, or the Egypt and wilderneſs of this world to the heavenly Canaan. and, 4. Her feet are ſhod with ſhoos, Ne terrae adhaereant, Col. 3. that her feet or affections cleave not to the earth, as their's do, who (like the kings of Sodom and Gom…rrah that fell in the vale of Siddim, Gen. 14. 10. Where were ſlimy pits,) in their affections in like manner are intangled with the tough ſlime of Mammon, and are made thereby to fall into many temptations.
Laſtly, the joynts of her thighes, which make her motion in walking, are ſaid to be like Jewels, the work of the hand of a cunning workman, ſignifying thereby how precious in Gods ſight like a Jewell well ſet in Gold, are her ſtraight ſteps and orderly walking in the paths of righteouſneſs, beſeeming the Goſpell wherewith ſhe is ſhod: and ſo as ſhe is glorious within by ſaving grace in her heart, ſo is ſhe likewiſe without, in the actions of her life, ſhining like Jewels by her good works (as our Saviour exhorts,) Matth. 5. Or like the wiſe virgins Lamps, which were burning and ſhined, Matth. 25.
Obſervations.
1. Seeing Chriſts church is called a Prince's daughter, yea his, who is Prince of princes and King of Heaven and Earth, & that the dignity of a Chriſtian by his new birth is ſo great, this ſhould move every one to ſeek to attaine thereto, and to repentance which is the paines of the new birth, and all other evidences thereof.
2. So in like manner Let us cary, finding that we are born a new, as our converſation may be ſuteable thereto, and diſdaine to be a baſe ſlave to ſinne, or a drudge unto Satan.
3. Seeing the goſpell and preparation thereof muſt be theſe ſhoos ſpoken of, which maks our feet beautifull, it muſt not be in our head only by knowledge, nor in our heart by affection, but alſo on our feet, in practice and walking agreeable thereto.
4. Seeing theſe ſhoos ſpoken of, which we muſt put on upon our feet, makes them and all our walking in them ſo beautifull, pleaſant and acceptable to God, let us daily when we put on our other clothing, put on likewiſe theſe ſhoos on the feet of our affections, and make the power thereof be ſeen in all our outward actions.
5. Whereas the joynts of her thighes are compared to Jewels (as the godly themſelves are called by the Prophet,) Mal. 3. 17. We ſee how acceptable and precious in the Lords eyes the wayes and holy walking of the godly is, and therefore like the wiſe merchant, Matth. 13. 45. now carefull we ſhould be to get this Jewell of grace, which makes our walking and holy wayes to be ſo accounted.
Verſ. 2. Thy navell is like a round goblet, which wanteth not liquor, thy belly is like a heape of wheat, ſet about with Lillies.
Here ſhe is praiſed not only from her former holy & ſtedfaſt walking in the Goſpell, and obedience thereto as a daughter herſelf, but likewiſe from her propagating the ſame as a Mother to others, and therefore ſo compared here: Firſt concerning her children in her womb, and thereafter nouriſhing them being borne) upon her two breaſts, wherefore, 1. Her navel under which the child lyes and is nouriſhed in the womb is compared to a round goblet which wants not liquor, ſignifying thereby her fulneſs of the bleſſing of the Goſpell of grace. 2. Her fertill belly is ſaid to be like a heap of wheat, …ull of that goodly graine and holy ſeed who are the regenerate, called here wheat as onelyonly fit for the Lords garner, Matth. 13. 25. And being ſuch as the good husbandman ſowed in his field & are not like the wicked tares which the envyous man ſowed, fit onelyonly for combuſtion. And laſtly, this her fertill womb is ſaid to be like a heap of Wheat compaſſed with Lillies, ſignifying that the fruit of her womb whom ſhe brings forth plentifully, are all beautified with holineſs, in which reſpect we ſee the godly in this ſong frequently compared.
Obſervations.
1. It is not enough to be holy our ſelves, but ſo farre as we can, out of a holy zeal to God, and a charitable reſpect to our neighbour, we ſhould labour to gaine and bege… as it were or bring forth others to Chriſt; and as Andrew brought Simon his brother, and Philip Nathaniel, Ioh 1. ſo each one to count it his greateſt happineſs, and eſpccially paſtors, how many they may bring unto Chriſt, and thereby enlarge his kingdome, and add daily to the communion of Saints.
2. The regenerate are compared here to a heap of wheat, which is, 1. The nobleſt grain of any, 2. Nouriſhing and proſitable, 3. Indures that in winter which no other grain does which is ſowne, 4. Is ſolid and not like the chaffe but abides the winnowing; and laſtly is appointed for the garner, when the chaffe is diſſipate, and the tares are burnt in the fire. Thereſore let us hereby try if we be ſuch, 1. Partakers of the new birth, which onelyonly and truly nobilitates, 2. If our words and actions nouriſh and edifie, 3. If we can patiently indure trouble or affliction, 4. If in tryalls like Job we conſtantly adheare to the Lord, and reſolve to cleave to him although he ſhould kill us. Then we may be ſure that we are true wheat, having ſolid grace in our hearts here, and appointed for the Lords garner, and manſion place of glory hereafter.
Verſ. 3. Thy two breaſts are like two young Roes that are twinnes.
Of theſe words we have formerly ſpoken, Chap. 4. 5.
Verſ. 4. Thy neck is as a towre of Ivory, thine eyes like the Fiſh pooles in Heſhbon by the gate of Bathrabbim, thy noſe is as the towre of Lebanon, which looketh towards Damaſcus.
This compariſon alſo doth not much differ from that former, chap. 4. 4. Where he ſayes, thy neck is like the towre of David, ſaving that as there he ſhowes the ſtrength of true Faith for over-coming temptations, and therefore addeth, (which is built for an armory); ſo here he ſhowes the beauty, ſtedfaſtneſs and holineſs of faith, and therefore compares it to (a towre of Ivory.)
Next he ſayes, that her eyes are like fiſh pooles in Heſhbon, by the gate of Bathrabbim, which Heſhbon (as we read, Numb. 21. 26.) was a famous and fair City, where Sihon king of Heſhbon ſometimes dwelt, which had fair fiſh-pooles or ponds in it, and which the Reubenites after did poſſeſſe, Numb. 32, 33. This gate alſo Bathrabbim was a gate by which the greateſt concourſe of people entred in and went forth, for which cauſe the ſame was ſo called, Bath being as much to ſay, as the daughter, and rabbim of many, her eyes then are compared to theſe fiſh-pooles, for their cleerneſs like water in the knowledge of Chriſt and his truth, and ſeeing her ſelf and her own wayes, or elſe for her mournfull diſpoſition, in ſhedding teares for her owne ſinnes, and the ſinnes of the times, as we ſee, Ezek. 9. 4. and Pſal. 119. 136.
Laſtly, he ſpeaks of her noſe or ſpirituall ſenſe of ſmelling what ſweetneſs is in Chriſt, and in the graces of his ſpirit, as alſo whereby ſhe diſcernes between truth and errour, the noyſome ſmell of ſinne, and fragrant ſmell of godlineſs, and which noſe of hers for beauty and comelineſs he compares to the towre of Lebanon, which Solomon built, as we reade, 1 King. 7.
Obſervations.
1. Where her faith, ſignified by her neck, is compared to a towre built of white Ivory, which denotates purity and holineſs; we ſee then where holineſs (without which no man ſhall ſee God, Heb. 12. 14.) is not joyned with faith, that faith is not true nor ſaving, Jam. 2. 14.
2. Seeing the Churches eyes for the reaſons before named, are compared to fiſh-pooles, we ſee then that ignorance, and impenit…ncy, are not ſuteable to true Chriſtianity.
3. The church has a ſpirituall noſe or ſmelling, and ſuchlike other ſenſes, Let us try then if we be true members thereof by this, that we have the like, and thereby diſcerne as is aforeſaid; elſe, if we have but coporall and naturall ſenſes like unto beaſts, we are not to be accounted better, yea our condition ſhalbe worſe then theirs.
Verſ. 5. Thine head upon thee is like Carmell, and the haire of thy head like purple, the king is held in the Galleries.
Her head, whereby is underſtood her ſoul, (becauſe as the head is the chiefeſt part of mans body, ſo is the ſoul the chiefeſt part of mans whole frame and compoſition) the ſame (I ſay) is compared to Carmell, and the hair of her head like unto purple, which Carmell was a fertill plot of ground whereof we read, Nahum. 1. 4. And therein a pleaſant City ſo called, which was ſituate in the hilly part thereof, and belonged to the tribe of Judah, as we ſee, Joſhuah. 15. 55. From which the inhabitants were called Carmelites, as we have it, 1 Chron. 11. 37. Whereby is ſignified that as a fertill field is plentifull in good graine or paſture, or a City is full of rich things and inhabitants; even ſo her ſoul is ſtored with the knowledge of God, Phil. 1. 11. and fruitfull in the graces of his ſpirit, Eph 3. 19. Rom. 15. 14. Whereunto is ſubjoyned, that the king is held in the Galleries, to ſhow that as kings who have their Galleries of pleaſure to walk in, when they would ſted faſtly behold any object wherein they delight, they ſtand and are taken or held with that, whereon they look and take ſuch pleaſure in: Even ſo this bleſſed bridegroom of hers, who is King of kings and Lord of lords, when he looks on his Church, and his own graces in her, whereby he made her ſo beautifull in his ſight, he ſtands (as it were) and is taken more and more with the love of her, even as he ſaid before, Chap. 4. 9. Thou haſt raviſh't my heart with one of thine eyes and a chain of thy neck.
Obſervations.
1. Seeing the ſoul, which is called here the head, is compared in a true Chriſtian to a fertill and well repleniſhed field or populous City, like Carmell, how unfit are they to be called or accounted true Chriſtians, whoſe ſoules are altogether empty of the ſaving graces of Gods holy ſpirit, like that houſe which was the receptacle of ſeven unclean ſpirits which were worſe then the firſt that had gone out of the ſame, Luk 17. 26.
2. Where it is ſaid, that the king is held in the Galleries, we may ſee the admirable excellency and beauty of grace, that it raviſhes as it were with the delight thereof God himſelf, who is the author of the ſame, ſo that he takes more pleaſure in beholding one beautified ſoul therewith though a poor Lazarus, then in all the kingdomes of the world, and the glory thereof, wherewith Satan would have tempted our Saviour, which ſhould make us the more carefull to attaine to grace, and count that ſoul happy which is beautified therewith; this ſpirituall glory which is had here, being the onelyonly ſure pledge of that heavenly glory, which is to be had hereafter.
Verſ. 6. How faire and how pleaſant art thou, O love, for delights!
The Bridegroom having thus praiſed his beloved her beauty and comelineſs ſeverally and in parts from the very feet upwards to her head, now with admiration (as it were) he praiſes her beauty in the whole, as being beautifull and comely throughout, both by the perfection of parts here, as alſo beholding her according to his acceptation of her as ſuch, not ſeeing any iniquity in Jacob, Numb. 23. 21. and as he will make her to be to himſelf hereafter by the perfection of degrees, to wit, a glorious Church without ſpot or wrinkle. Neither here does he onelyonly call her his love, but his love for delights, which is a very Emphatick ſpeech and forcible, declaring thereby, both his ſurpaſſing love towards her; and his delight in her, for we may love many perſons, and not (as he does here) place our whole, and conſtant delight in them, ſo that as his Father ſpoke of him from Heaven, This is my onelyonly beloved ſonne in whom I delight, ſo does he of her, This is my welbeloved ſpouſe in whom I delight, Eph. 5. 27.
Obſervation.
Whence we ſhould learn, that if the Lord his delight be ſo much in us, as to call us his love for delights, being onelyonly (as Abraham ſaid of himſelf) but baſe Duſt and aſhes, Gen. 18. 27. or as David profeſſed, wormes and ſinnefull wretches, unworthy to be beloved, Pſal. 22. 6. Job. 25. 6. O how much then ſhould we love ſo good a God and make him our love of delights, whoſe excellency farre ſurpaſſes all things or perſones wherein the ſonnes of men can any way delight, the excellency or beauty of any creature, being but ſmall rayes of that infinite excellency and beauty that is in himſelf who is the creator, Pſal. 51. 5. Ezek. 16.
Verſ. 7. This thy ſtature is like to a palme tree, and thy breaſts to cluſters of grapes.
As Jacob in bleſſing his ſonnes, after he had bleſſed ſeven of them, he falles out into theſe words, I have waited O Lord for thy ſalvation, Gen. 49. 18. and then proceeds after to the bleſſing of the other five, even ſo after our Saviour had praiſed his Church in many particulars, and had ſubjoyned in the generall how fair and pleaſant ſhe was, as his love for delights, he proceeds thereafter to her praiſe in more particulars as yet, and here in this verſe to the praiſe of her ſtature, and breaſts: firſt then he compares her ſtature to a Palm-tree: which tree is commended, 1. For talneſs and height. 2. For being eaven and ſtraight. 3. For perpetuall greenneſs. 4. For thriving though under the preſſure of weights hanging on it, and yet neither bowing it to make it grow crooked, nor bearing it down. And 5. We read that the branches of theſe tree were caried as ſignes of victory and rejoyſing, Revel. 7. 9. Als theſe reſembling in the godly, 1. Their growing up in grace and raiſing their deſires to things that are above, 2. Their uprightneſs and ſincerity in their walking both with God and man, 3. Their perpetuall vigour and conſtancy in grace and weldoing, 4. Their ſpirituall thriving under the preſſure of heavieſt croſſes, which neither makes them bow to any wicked or crooked courſe, nor beares them down by deſpair in greateſt extremity: and 5. That their eſtate after croſſes here, ſhalbe victorious and Triumphant in joy for ever hereafter. And therefore we ſee the godly mans eſtate compared to the floriſhing of the Palme-tree, Pſal. 92. 12. and that figures of Palme-tree with Cherubims were carved within and without upon the walls of Solomons temple (1 King. 6. 29.) To denotate that of the godly on whom the Angells do waite as Miniſtring ſpirits, the ſpirituall or myſticall Temple of Gods Church conſiſts.
Likewiſe her breaſts here are compared to cluſters of grapes, as not only having nouriſhing milk for Babes, but likewiſe the cheering liquor of wine for thoſe of riper age, and in a word, variety of wholſome and comfortable food for every hungry or thirſty ſoul, therefore does the Lord proclaime by Iſay. Ho every one that thirſts come to the waters, buy wine and milk without price or money, Iſay. 55. 1.
Obſervations.
1. Seeing the ſtature of Chriſt's Church, and the godly therein is like a Palme-tree, of a tall and goodly grouth, this ſhould warne all thoſe who are true members thereof to ſtrive to grow in godlineſs daily, and heavenlineſs of affection, that they prove not dwarfs in Chriſtianity, ſtanding ever (as it were) at one ſtay and deceiving themſelves, as if they had true grace, which they have not who are ſo, becauſe true grace, where ever it is, is ſtill growing, and the godly walk ſtill from ſtrength to ſtrength, till they ſee God in Sion, Pſal. 84. 7.
2. Againſt Sectaries and ſeparatiſts we obſerve, that although the Scriptures of the two Teſtaments be Gods word, here they are called the Churches two breaſts, becauſe by the Miniſtry of the Church, and from her hands Gods children muſt be fed, and therefore paſtors are called the Lords ſtewards and diſpenſers of this ſpirituall food, which (as Pharaoh's garners were under Joſeph's) is under their hand: wherefore whoſoever would have the benefit and comfort of the word, they ought not to deſpiſe the breaſts of this Mother, or contemne the ordinary Miniſtry of a conſtitute Church, and ſeparate therefrom, by which ordinarily faith comes (as the Apoſtle ſhowes) and conſequently ſalvation, Rom. 10. 14.
3. Seeing her breaſts are not dry breaſts, but full, like cluſters of grapes; this ſhould teach all paſtors to be ſtored in knowledge with old ſtore and new, out of the holy Scriptures, and as the men of God to be perfect unto every good work of their holy calling, Matth. 13. 12.
4. The cluſters of grapes draw their liquor which they containe, and ſuck it from the vine: even ſo ſhould faithfull paſtors draw the doctrine which they ſtore up, and diſpenſe to people from the true vine Chriſt Jeſus allaverly, that they may ſay with the Apoſtle, That which I received from the Lord, that I deliver to you, 1 Cor. 11. 23. as the Moon borrowes her light from the Sunne, or the Pipe convayes the water, which it hath from the full fountaine.
Verſ. 8. I ſaid, I will go up to the Palme-tree, I will take hold of the boughes thereof, now alſo thy breaſts ſhall be as cluſters of the Vine, and the ſmell of thy noſe like Apples. 9. And the roof of thy mouth like the beſt wine for my beloved that goeth down ſweetly, cauſing the lippes of thoſe that are aſleep, to ſpeak.
Followes here, this reſolution, what he will do to this his Palm-tree, to wit, he w…ll dreſſe the ſame; whereunto is ſubjoyned a declaration of the fruitfulneſs that will ariſe there-from: firſt then the Palm-tree being tall, for dreſſing of it, he ſpeakes after the manner of the cuſtome of Husbandmen uſed by them in dreſſing or ſnedding ſuch trees, which was, they did firſt climb up into them, and ſo laying hold on every branch they purged or dreſſed the ſame. Even ſo the Lord like a painfull and diligent Husbandman he not onelyonly plants and waters his trees, and looks to their grouth, but likewiſe (as we ſee alſo, Joh. 15.) He has a care to purge and dreſſe them, and every bough or branch; which he doth not onelyonly by his word, by which faith is begotten that purgeth the heart, but ſometimes by rough and ſharp afflictions, like the ſnedding knife, which curs away what is ſuperfluous and luxuriating, and which the for the preſent (as the Apoſtle ſayes) it be grievous to fleſh and blood, Heb. 12. 11. nevertheleſs afterwards it yields the peaceable fruit of righteouſneſs to ſuch who are exerciſed thereby. Therefore he ſubjoynes how fruitfull ſhe ſhall become by this his carefull dreſſing, to wit, that her breaſts ſhalbe as cluſters of the vine, that is, full of ſweet and moſt pleaſant fruits, as alſo the ſmell of her noſe ſhould be like apples, declaring thereby, as men uſually, breathe at their noſe, ſo that ſhe ſhould breathe out nothing but ſweetneſs, as is the ſmell of apples.
Laſt of all, he ſayes that the roof of her mouth ſhould be like the beſt wine, that is; her heavenly doctrine and all other her godly ſpeeches which ſhe ſhould utter by opening her mouth, ſhould be full of wholſome inſtruction, comfort and edification, like the beſt wine producing theſe effects, to wit, ſpirituall delight, the warming of the ſoul with heavenly love, the inflameing of it with holy zeal, and comforting thereof when it is dejected, which goes down (ſayes he) ſweetly, to wit, when the ſame is heard with joy and delight, and amongſt many other effects produceth alſo this, that it cauſes the lipps of theſe that are aſleep to ſpeake; that is, it wakeneth and rouſeth up the ſpirits of thoſe who are aſleep in ſinne and ſecurity, and cauſes their lips to ſpeak by humble confeſſion, and other holy ſpeeches to Gods glory, and the good of others, to the like whereof they were not before accuſtomed.
Obſervations.
1. We ſee that Chriſt's Church and her true members, albeit well grown in grace, like a Palm-tree for ſtature, yet has need to be dreſſed and purged in the branches thereof, becauſe of their oft Luxuriating in peace and proſperity, as we ſee in David, Pſal. 30. 6. And becauſe of daily attracting of great pollution and guiltineſs, and therefore when he comes with the ſnedding knife of affliction, or rough hand of purging, let us not think uncouth thereof (as the Apoſtle exhorts) concerning the fiery tryall, but reverence his care and wiſedome, ſubmitting our ſelyes to his will, and craving the ſanctified uſe of any croſſe wherewith it ſhall pleaſe him to chaſtiſe us, 1 Pet. 4. 12.
2. If at any time we have found the Lord to have viſited us with any croſſe, thereby to prune or purge us, when we are delivered therefrom, let us try if it has produced this good effect in us which is mentioned here, and Joh. 15. 2. to wit, if it has made us the more fruitfull in godlineſs and all religious duties.
3. If Chriſt's Church breathes forth nothing but ſweetneſs, like the ſmell of apples then let us try our ſelves hereby, if we be her true children, which many brag to be, but declare they are not, by breathing out nothing but what is corrupt and ſtinking, Eph. 4. 29. which is ſo loathſome to all, who have a ſanctified and ſpirituall ſenſe of ſmelling that they cannot indure it, and the roof of whoſe mouth and that which proceeds out of the ſame is ſo farre from being like beſt wine, that it is to any ſanctified eare rather like that potion of vinegar and gall that Chriſt got upon the croſſe to drink.
Verſ. 10. I am my beloveds, and his deſire is towards me.
Of theſe words we have already ſpoken, Cant. 2. 16. and 6. 3. Only, from this profeſſion of the Churches, let us learn, 1. That if ſhe be his, and thoſe who are her true members, then they are not their own, to live to themſelves or to the fleſh, but to him who died for them and purchaſt them to be his by his precious blood, 2. If his deſire be to us, then let our deſire be likewiſe to him, to open to him the dore of our heart, Rev. 3. 20. ever to embrace him with the armes of faith, and fervent affection, to intertaine him with all holy devotion, and neither to grieve, much leſſe to quench his ſpirit, Eph. 4. 30. 1 Theſſ. 5. 19. And feare leſt we fall to that height, Heb. 10. 29.
Verſ. 11. Come my beloved, Let us go forth into the field, Let us lodge in the villages. 12. Let us go up early to the vineyards, Let us ſee if the v…ne floriſh, whether the tender grapes appeare, and the Pomegranates bud forth; there will I give thee my Loves.
In theſe two verſes is ſet down Chriſts care and kindneſs towards his Church, 1. His care in calling upon her, as he had done before, Chap. 2. 10. To ariſe from the delight of earthly things, to more heavenly and Celeſtiall, of which ſort of excitation we have all need; and, 2. His kindneſs in admitting her to that ſweet and comfortable aſſociation whereof here he ſpeaks, her eſtate now being farre different from her late and former condition, when he withdrew himſelf, and made her with great paines and grief of heart to ſeek him, and yet could not find him, but now he not onelyonly comes unto her, accepts of her, and highly commends her; but likewiſe he kindly here invites her to go with him, and refreſh her ſelf (as it were) in the fields, and to lodge with him in the villages; yea not onelyonly ſo, but to go up early to the vineyards, where he may ſhow her his particular care and inſpection that he has of every one of her members, how grace is cheriſhed, or decayes, and how it growes or fructifies in them, even as we read of Paul and Barnabas their care, Act. 15. 36. how after their preaching of the Goſpell, which Paul calles planting, they viſited the brethren in every City, which were the Lords vineyards, to ſee how they did.
As for the floriſhing of the vine, and budding of the Pomegranate we ſpoke before, Chap. 6. 11. And there he promiſes unto her the further manifeſtation of his love and affection, which he expreſſes in the plurall, (Loves,) for indeed his love is manifold and plentifull, as that, of Election, Creation, Redemption, Vocation, Juſtification, Sanctification, providence, protection, and at laſt Glorification.
Obſervations.
1. Out of this reiterate exhortation to ariſe, and come away following Chriſt Jeſus, whither he calles; we learn the great need we have of ſuch frequent excitations unto holy duties, being (as the Cretians were called ſlow bellies, ſo we) ſlow obeyers.
2. We ſee here the viciſſitude of a Chriſtians eſtate in this life in ſpirituall things, ſometimes deſerted (as it were) and dejected, and other while injoying a moſt familiar and neer fellowſhip with Chriſt and comforts; that ſo the godly ſoul may not be diſconſolate altogether, but if teares be in the evening ſhe may expect joy in the morning, Pſal. 30. 5.
3. The difference between the ſoules eſtate under deſertion, and now injoying a ſweet fellowſhip with her Saviour; in the one ſhe is ſtraitned, and languiſheth, as one bound in fetters, but in the other ſhe doth expatiate her ſelf like one ſet at liberty, and going forth to the fields, and villages with them whom ſhe loveth.
4. When we follow Chriſts calling, and goe or walk as he does direct, then do we get admiſſion to moſt familiar fellowſhip, and the cleereſt evidence and aſſurance of his love to us, as he ſayeth, There will I give thee my loves.
Verſ. 13. The mandrakes give a ſmell, and at our gates are all manner of pleaſant fruits, new and old, which I have laid up for thee, O my beloved.
Here the ſpouſe expreſſes her mutuall love, and thankfulneſs to her beloved, the grace of which thankfulneſs ſhe compares to Mandrakes that give a good ſmell, whereof we read, Gen. 30. 14. and to teſtifie that the ſame is reall, ſhe ſpeaks of fruits▪ new and old for variety, which are the actions of a holy life, and which, ſhe ſayes, that are laid up for him, not that in any wiſe he can be benefited thereby, as the Pſalmiſt witneſſes, Pſal. 16. But ſignifying that in doing of them all her ſcope and aime is chiefly his glory; that as all is from him, ſo ſhould all be for him, and the glory of all onelyonly redound to him.
Obſervations.
1. Where grace or true thankfulneſs is, as it is ſweet ſmelling and acceptable, ſo it ſhould be not only verball but reall, in the fruits of godlineſs, both in our generall and particular callings.
2. In performing which, let this be our aime, to wit, Gods glory, and not our applauſe.
Finis ſeptimi Capitis.
Soli deo gloria.