Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 6

Loves Intercourse Between the Lamb and His Bride · Treatise · Chapter 6

p. 230CHAP. VI.

Verſ. 1. Whither is thy beloved gone. O thou faireſt amongſt women? whither is thy well-beloved turned aſide, that we may ſeek him with thee?

THE 3 parts of this Chapter are theſe: 1 Is ſet down the daughters of Jeruſalem, who were ſo ſtraitly charged in the former Chapter, verſ. 8. their queſtion to the Spouſe of Chriſt, and her anſwer, to the fourth verſe. 2 Chriſt's renewed praiſe of her, whereby he ſhews the graces of his Church, to the tenth verſe. And 3. The manifeſtation of his tender love towards her, by divers expreſſions, from the tenth verſe to the end.

In the former Chapter, the Spouſe had at large commended her Beloved, and that which the ſame now does produce, is, The daughters of Jeruſalem their enquirie for him, that joyntly with her they may likewiſe ſeek after him: ſo powerful is the manifeſtation of the excellency of Chriſt, by the preaching of the Goſpell, and of the benefits that the Church has by him, that it kindles a deſire in the hearts of all elect hearers, to ſeek after him, that they may lay hold on him by the hand of faith; and, as old Simeon got him in his arms, they may apply him to their ſouls, to their eternall ſalvation; an example whereof we may ſee, Act. 2. 37. Which ſhowes unto us therefore, what an excellent thing it is, amongſt all the actions of men, the preaching of the Goſpell…, and ſetting out of Chriſt thereby, (as the Apoſtle ſpeaks, Gal. 4.) whereby ſoules are inſtructed and enamoured to ſeek after him, to their eternall ſalvation.

But here one thing chiefly is remarkable, how they ſay, not ſimply, Whither is thy beloved gone, that we may ſeek him: but, that we may ſeek him with thee, this being the onelyonly right way, to ſeek Chriſt and find him, when we ſeek him with his Church, and as himſelf directs, Cant. 1. 8. ſaying, Go forth by the ſteps of the flock, and feed thy kids by the ſhepheard's tents; and when we do not, as perverſe hereticks, and giddy ſchiſmaticks, and brain-ſick ſeparatiſts do, who pretend, that they ſeek Chriſt, but will after a ſingular and ſelf-conceited way of their own do ſo, but not with his Church, in the p. 231Scriptures onelyonly, and in the congregation of the faithfull, under an ordinary and conſtitute Miniſtry.

Obſervations.

1. The inamouring of ſoules to ſeek after Chriſt, being by the ſetting forth of Chriſt and his graces, in the preaching of the Goſpell, ſhould greatly incite and encourage Paſtors, to perform the ſame diligently, and make it their main task or foreign, knowing that if they do ſo, great is their reward that abides them hereafter, as we ſee is promiſed, Dan. 12. 3. and elſewhere in Scripture.

2. The ſame being the fruit likewiſe, of godly and religious conference, ſuch as we ſee was the practiſe by the way, of the two Diſciples going to Emmaus, Luk. 24. 13, 14. (by occaſion whereof, Chriſt drew-near, and manifeſted himſelf to them) ſhould in like manner ſtir up and encourage people, moſt frequently to uſe ſuch.

3. Whereas they ſay, that they will ſeek her beloved with her: 1 This ſhowes, to what ſociety or company we ſhould adjoyne our ſelves, to wit, to thoſe who ſeek after Chriſt; and not to ſuch, who, on the contrary, depart away from him, and ſeek onelyonly, either after the world, wickedneſſe, or vanity. And 2 This teaches us, to ſeek Chriſt in the ordinary way, of his holy Ordinances, wherein his Church has conſtantly ever ſought him.

Verſ. 2. My beloved is gone down into his garden, to the beds of ſpices, to feed in the garden, and to gather lillies.

In this verſe, is her anſwer unto their queſtion, wherein ſhe ſhowes, 1 whither he is gone; as alſo 2 to what end. The place then whither ſhe ſaies he is gone, and conſequently where he is to be found, by all thoſe who ſeek him aright, is, his Church, which ſhe calleth here his garden, for the reaſons ſpoken of, chap. 4. 16. ſo that as Joſeph and Mary ſought him, and found him in the Temple, ſo as he muſt be ſought with his Church, as the preceding words teach; ſo alſo he is to be found in his Church, with which he has promiſed to be preſent to the world's end, Matth. p. 23228. 20. and therefore was ſeen to walk in the midſt of his ſeven golden candleſticks, Rev. 1. 13.

Unto this garden he is ſaid to go down, as to a low place, therefore verſ. 11. ſaid to be a valley, to ſhow the humility of thoſe, who are the members of his true Church, which they learn from their Maſter, who ſaies to all ſuch, Learn of me, for I am humble and meek.

As alſo he is ſaid, to go to the beds of ſpices, whereby are underſtood the hearts of the faithfull, wherein he dwells; and which are compared to beds of ſpices, becauſe in them, as in beds of a garden, his heavenly graces are ſown, and grow up by degrees unto maturity and ripeneſſe, till they come to ſuch a perfection, as to bring forth fruits, whereon our Saviour is ſaid here to feed, to ſhow his delight in a Chriſtian obedience, as a hungry man has in meat and drink.

Likewiſe he is ſaid to go down, not onelyonly to his garden in the ſingular number, meaning thereby, the Catholick Church in generall, which is His (as has been ſhown before) by a manifold right; but alſo to his gardens, in the plurall, there to feed, denotating every particular Church, and every ſoul in them, over whom he has a ſpeciall and particular inſpection, and to whom he has promiſed his comfortable preſence, and conſtant abode with them, Ioh. 14. 13.

The end of which his preſence, by the power of his Spirit with his Church, and externall miniſtry thereof, is, To gather lillies; that is, to gather together all his Elect, that before his ſecond comming, they may be all one flock, in one ſheep-fold, under one ſhepheard; which Elect of his, why they are called Lillies, we have ſhown before, Cant. 2. 1.

Obſervations.

1. We ſee, though Chriſt ſeem to withdraw himſelf awhile from his Church or garden, and ſeem to neglect her, (as the Diſciples ſaid, Mar. 4. 38. Doſt thou not care that we periſh?) and though he ſeem to leave any true member of her under ſpirituall deſertions; yet he is in his garden, and ſhall be preſent with her and her true members conſtantly, to the world's end.

p. 2332. If Chriſt be preſent ever in his Church, as in his garden, and gardens in particular, by a particular inſpection, as he had of him who wanted the wedding garment, and of Nathaniel, Ioh. 1. 48. Then how watchfull a eye ſhould we have over our ſelves, conſidering that we are in his ſight continually who walks in the midſt of his Golden candleſticks and has eyes as a flame of fire, Rev. 1. 14. to obſerve our wayes, and ſhalbe our judge at the laſt day.

3. We ſee what our hearts and lives ſhould be if we belong to this his garden and be true members of his holy Church, to wit, our hearts ſhould be like beds of ſweet ſpices ſowne with heavenly vertues, and our lives ſhould bring forth ſweet fruits, ſuch as Iſay ſpeaks of, whereon Chriſt may feed, and not (as alas the lives of moſt do) ſowre grapes to ſet our teeth one day on edge, Iſay. 5. 2.

4. The gathering we ſee of the elect, and their effectuall calling to be Lillies in his garden is aſcribed to Chriſt, for he onelyonly opens the heart, like Lidia's, and does teach the ſame, therefore both by paſtor and people from him let the ſame (to wit, his grace of converſion) be earneſtly ſought and implored, and all the glory thereof to him alone be only aſcribed.

Verſ. 3. I am my beloveds, and my beloved is mine, he feeds among the Lillies.

Here the ſweet aſſurance that the ſoul had before of a comfortable communion with Chriſt, beginnes to revive againe under the former ſpirituall deſertion, and that joy of her ſalvation, whereof David ſpeaks, Pſal. 51. beginnes to be reſtored to her againe. Of which words becauſe we treated before, chap. 2. 16. we ſuperſede any more to ſpeake of them here.

Verſ. 4. Thou art beautifull, O my love, as Tirzah, comely as Jeruſalem, terrible as…an army with banners.

Here beginnes the ſecond part of this Chapter, wherein the beloved renewes the praiſe of his ſpouſe, after the ſame p. 234manner, and almoſt in the ſame words as he had done before in the fourth Chapter, and yet without any tautology, as might be thought, or ſuperfluous repetition, but moſt fitly and requiſitly, he ſpeakes in ſo kind a manner to his ſpouſe, after his former ſilence, chap. 5. 6. Now to her comfort, to teſtifie his preſence again, and that notwithſtanding of her former faultineſs, which had made him to withdraw himſelf from her and ſuffer her to indure ſuch diſtreſſe, yet he would not fully nor finally deſert her, as alſo in reſpect that ſhe had bewailed her offence and had riſen and ſought him ſorrowing leſt by her ſinne and ſecurity, it might ſeem ſhe had loſt his love and her former comelineſs in his ſight, therefore for her comfort he renewes the commendation of her beauty (as ſhe had renewed her carriage) and addes thereto, that thereby he might witneſſe to her the conſtancy of his liking.

In this verſe then ſhe is commended, 1. From her beauty, 2. From her comelineſs; and, 3. From her terrour to her enemies: firſt then ſhe is ſaid to be beautifull as Tirzah which was a city in Canaan not farre from Samaria, wherein, for pleaſantneſs of Situation, Jeroboam built his royall place, and thereafter the kings of Iſrael kept their court, as we reade, 1 King. 14. 17. Next ſhe is ſaid to be comly as Jeruſalem, whereof already we have ſpoken at large, which was not onelyonly commended for ſanctity as the holy City, chap. 1. 5. but alſo from peace, and the exerciſe of true religion and publick worſhip in her, beyond all other places whatſoever. Laſtly, ſhe is compared in reſpect of her eſtate Militant on earth to an army terrible with banners. 1. The Generall of which army is he whom Joſhua ſaw (Joſhua 5. 14.) The captaine of the Lords hoſte, victorious ever and triumphant over all his enemies, who is deſcribed, Rev. 19. 12. &c. on whoſe head are many crownes, whoſe eyes are as flames of fire, and whoſe name is King of kings and Lord of lords bleſſed for ever, 2. His ſouldiers, are all ſonnes to the moſt high, and coheires with their Generall of a heavenly kingdome, of undanted courage in greateſt extremities, as Martyrs have proved, and of invincible valour, more then that of David, or his worthies, and ſo there was never ſo noble and valiant army as this, 3. Their armour is armour of proof and ſpirituall, as we have, Eph. 6. 4. Their banner or Enſigne is the Croſſe of Chriſt, and his p. 235bloody ſufferings, under the colours of which avowed profeſſion they conſtantly and couragiouſly fight. 5. They are all one compact body in a holy unity of faith and love, though they be diſperſed thorow the whole earth, marching all orderly in their ſeverall ſtations wherein they are ſet by their great generall; and 6. Theſe are their priviledges, 1. Wounded they may be, but never killed nor over come finally, 2. They are ſure of victory over all their ſpirituall enemies, yea over death and the grave it ſelf, and to triumph in the higheſt heavens; and▪ 3. Each one for his reward ſhall receive an incorruptible crowne, and a glorious eternall kingdome, with Chriſt Jeſus for ever.

Obſervations.

1. Seeing the eſtate of Chriſts Church here is Militant▪ and therefore compared to an army, therefore, Let all her true members expect no eaſe, reſt or ſecurity on earth, but rather the uttermoſt daily, that either the craft or malice of Satan can plot or practiſe; and therefore arme themſelves with the compleat armour of God, be ſtill on their watch, harden themſelves like beaten ſouldiers againſt all difficulties, reſiſt temptations which are the aſſaults of the enemie, like Gideons ſouldiers imitate their captaine, fight that good fight whereof the Apostle ſpeaks, and be conſtant to the death, and they ſhall receive the crown of life.

2. This ſhould teach us to welcome death when it comes, which ends our fight, gives the full victory, and enters us in the triumphant eſtate of glory.

3. We ſee, that that which is terrible to the enemies of Chriſt's Church ſpirituall or corporall, is, when ſhe is like a well ordered army, wherein is no mutinie or con…uſion, but unity of faith and decency of order; whereas on the contrary, if ſhe be as Midians army, Judg. 7. or the builders of Babel, by hereſie or ſchiſme, confuſion and diſorder, this is the greateſt joy, advantage, and ground of courage unto all her enemies.

p. 236Verſ. 5. Turn away thine eyes from me, for they have overcome me, thy haire is as a flock of goats, that appeare from Gilead.

The like of theſe words we have, chap. 4. 9. Which we have already expounded, and as for any variation, which we find here, Chriſt does not meane thereby, that ſhe ſhould turne away the eyes of her faith from him, he being the conſtant object thereof, and wherein he ſo delights, that the doing thereof raviſhes his heart to her, as he ſhowes there: but this is a kind of ſpeech, whereby he expreſſes how much the beauty of her eyes does inamour him, that it makes him, in like caſe with her ſelf, that is, to be ſick of love, ſuch is the excellency and force of true faith, which for that cauſe we ſhould be ſo carefull to obtaine. The reſt to the eight verſe we have expounded before, in the fourth Chapter, verſes 1. 2. 3.

Verſ. 8. There are threeſcore Queens, and fourſcore concubines, and virgins without number. 9. My dove, my undefiled is but one, ſhe is the onelyonly one of her Mother, ſhe is the choice one of her that bare her, the daughters ſaw her and bleſſed her, yea, the queens and concubines and they praiſed her.

In this eight verſe is ſet down the glorious attendance of the ſpouſe of Chriſt, as we have the like, Pſal. 45. 12. and 14. And, as it is likewiſe ſaid that kings ſhalbe her nurſing fathers and queens her nurſing mothers; a definite number of which queens and concubines being here put for an indefinite; and by virgins all chaſte worſhippers whatſoever being to be underſtood, and therefore they are ſaid to be without number, as we find the like ſpeech of ſuch in the Revelation, c. 7. 9. All which forenamed queens, for birth, beauty, or busking, are no wiſe comparable to theſe three in her: for all hers is from heaven and ſpirituall, but all their's from the earth and naturall; p. 237yea, as the Pſalmiſt ſaies, This King's daughter is all glorious within, with the beauty of holineſſe, ſpoken of Pſal. 110. which by age cannot fade, ſickneſſe cannot blaſt, nor death can quite aboliſh.

Next, verſ. 9. the Church is praiſed from her chaſtity and unity, for which ſhe is bleſſed and praiſed; bleſſed by the Daughters, and praiſed by the Queens and Concubins: In reſpect of which her ſpirituall chaſtity, ſhe is called Ʋndefiled; and in reſpect of her unity, ſhe is called One; yea, the onelyonly one of her mother that bare her.

The title that he gives her here, calling her his Dove, of it we have ſpoken already, cap. 2. 14. whereunto this onelyonly may be added, That as every thing in the dove is amiable, as her eyes, Cant. 1. 15. and her feathers, Pſal. 68. 13. and what not? ſo is the Church in the eyes of Chriſt, who ſees no iniquity in Jacob, nor perverſneſſe in Iſrael; not that his juſtice ſees any thing otherwiſe than it is, but that his mercy will not ſee ſome things as they are.

Likewiſe, how he calls her his Dove, we have ſpoken in like manner: Therefore, 1 She is not her own, 1 Cor. 6. ult. becauſe bought with a price. 2 Neither is ſhe the world's, for ſo it would love her; whereas on the contrary it hates her, as it did her Head before her.

The firſt property then, from whence ſhe is deſcribed, is her chaſtity, implied in this, that ſhe is called Ʋndefiled; not that ſhe is free from all ſinning, ſo long as ſhe is in this life; but ſhe is ſo perfectly by juſtification, and reputed ſo in Chriſt by gracious acceptation, and inchoatively made holy by ſanctification, and made perfect by the perfection of parts, which is evangelicall, though not of degrees, as the Law requires, and is not competent to her eſtate militant.

Next, ſhe is called One, all perfection riſing from unity, and returning thither; ſo that every thing, the neerer it comes to perfection, gathers it ſelf up the more towards unity: Therefore God is one, there is one Heaven, one Earth, one Church in the earth, one King of his Church, one Law, one Faith, one Baptiſm, &c.

And as there is perfection in unity, ſo there is ſtrength; as on the contrary, a City or Kingdome divided againſt themſelves, cannot ſtand; therefore it is ſaid, That p. 238for the diviſions of Reuben, were great thoughts of heart.

The Church then is called one, 1 as not being divided; 2 as not being multiplied.

To begin then with the former; Whether we conſider the Church as an aggregation, of the outward viſible particular Churches, of Chriſtian profeſſors in common; or as the inviſible and univerſall Church of the Elect onelyonly, it is ſtill one, profeſſing one Lord, and ſo being one in the Head; one Faith, and ſo being one in the heart; and one Baptiſm, and ſo being one in the outward face thereof: No naturall body being more one, than this myſticall is, which one head rules, one ſpirit quickens, one blood waſhes, one food nouriſhes, and one roab covers, &c. And ſo it is one in it ſelfe, and one with Chriſt, as Chriſt is one with the Father, Joh. 17. 22. What Church then has one onelyonly head, the Lord, one onelyonly faith in the Lord, built upon one onelyonly foundation, Epheſ. 2. 20. and one baptiſm in that faith; …hat, is Chriſt's Dove.

And as the Church of Chriſt is one, not being divided, ſo is ſhe one, not being multiplied: For as the Lord gave but one Eva… to the firſt Adam, ſo he, will take but one Spouſe to himſelfe, who is the ſecond Adam; therefore many particular Churches, whether Congregationall or Nationall, make up but one Univerſall. Neither are there two Churches, when we ſay, Militant and Triumphant; but we diſtinguiſh onelyonly the divers condition, of the divers members of Chriſt's Church, which is but one, as they are either in via, or elſe already in patria.

Obſervations.

1. By this glorious attendance of the Spouſe of Chriſt, of the greateſt and moſt honourable perſons on earth, as Queens, who are her nurſing mothers; beſide the glorious attendance of the glorious Angells, which is inviſible, and who are miniſtring Spirits, ſent out for her good; We ſee, how powerfull an inducement this ſhould be, to adjoyn our ſelves to Chriſt's Church, to be true members thereof; and what honour the pooreſt and moſt contemptible attains unto, who do ſo.

p. 2392. Whereas the Church is called a Dove, not any ravenous foul; thoſe who are violent, fiery, and furious ſpirits, are diſclaimed from being any true members of Chriſt's Church, who think, that there can be no zeal or piety, that is not cruell; and that Religion ſhould be propagated, not ſo much gladio oris, as ore gladii, by bloody warrs, maſſacres, and ſuch like, which has been the cuſtomable practiſe of the Roman Church, whereby that Whoor is drunk with the blood of the Saints. Whereas Chriſt's Dove delights in no blood, but that which was ſhed for her, but not in any blood ſhed by her: And it is by her own blood, ſhed by others, that ſhe has flouriſhed and been enlarged, but not by her ſhedding of the blood of others.

3. In reſpect of ſpirituall chaſtity, and pure worſhip of God only, according to the rule of his Word, that ſhe iscalled undefiled: Then we ſee, that what Church ſoever, pretend what ſhe will, defiles her ſelf with idolatry, which is ſpirituall whoordom, and departing from the ſincerity of the Word of God, goes a whooring after the traditions of men, ſuperſtition, and will-worſhip, adoring the creature, whereas onelyonly they ſhould worſhip the Creator. That Church that doth ſo, is not Chriſt's Church, nor his dove and undefiled; but an antichriſtian, idolatrous, and apoſtatick Church, uſurping the Chriſtian name.

4. Seeing the Church is called Chriſt's undefiled, he onelyonly claiming propriety thereto; this ſhewes, 1 That he may claim from us all whatſoever we are, our ſouls and all the faculties thereof, our bodies and all the members thereof, to be his in entire affection; in obſequie, in all things that we have from him, in all theſe that we be for him, his glory, his cauſe, and his Church, &c. 2 As he may claim from us whatſoever we are, or have; ſo we being his, and he ours, as cap. 6. 3. we may claim from him his love, his defence, yea himſelf, and all his benefits with him; for the inference between conjugall parties, is mutuall and reciprocall; the husband and all he has is the wifes, and the wife and all that ſhe has, is the husbands.

5. Seeing Chriſt's dove is undefiled, thoſe who delight in the pollutions of ſin, the world, and the fleſh, are not Chriſt's true members, but it is to the unclean ſpirit, that ſuch unclean perſons belong; neither ſuch carnall ravens p. 240but the clean and undefiled dove, is fit for the Lord's ark, to be taken into the ſame.

6. Seeing Chriſt's dove and undefiled is but one, let all ſuch who claim intereſt in her, be as one, holding the unity of the Spirit in the bond of peace; one in heart and affection, as the primitive Chriſtians were, Act. 4. 32. one in minde, one in will, ſubmiſſive in every thing to God's; one in work, I mean, the practiſe of godlineſſe; and one in tongue and profeſſion of the truth, that neither it be ſaid, as, Hoſ. 10. 2. their hearts is divided; nor in tongue, that they are like the builders of Babel; but that their ditton may be, cor unum, via una. Neither let any ſmall weakneſſes in our ordinary converſation, make a rupture of this brotherly unity, which is ſo commended and commanded, Pſal. 133. 1.

7. She is alſo called, the choice or elect one of her that bare her, which teaches us, that the true members of Chriſt's myſticall body, which is his Church, they are not of the ordinary multitude, who profeſſe the Chriſtian name in common, nor muſt think, that this will ſuffice; but they muſt labour to be choice ones, and ſingular beyond ſuch, as Noah was in his age, and Lot in Sodom, &c. not contenting with the common badge, or name, that they live, or ſhew of godlineſſe, having denyed the power thereof; but labour for the ſealing, that is ſpoken of, …zek. 9. and Revel. 7. and the ſtamp of their Father's Image.

8. It is ſaid here, That the daughters that ſaw her, bleſſed her, or pronounced her to be ſo; whereby we ſee, what it is that makes one to be truly bleſſed o… happy, and what is the right judgment, which men ſhould have in this point; to wit, not to account any bleſſed or happy, for worldly honour or riches, or any externall and accidentall thing; but for the grace of God that they ſee in them, and that kyths in the whole conſtant courſe of their life and converſation, both in their duties to God and Man, although their eſtate were never ſo mean, and their perſons croſſed and contemptible in this world, as was that of Lazarus.

9. Alſo it is ſaid, that the Queens and Concubines, they praiſed her, which teaches us, what is onelyonly and truly praiſe-worthy, or which we ſhould commond in any; to wit, a holy and chriſtian converſation, where… they expreſſe the p. 241ſimplicity and meekneſſe of the Dove, an undefiled and holy life, a peacable and godly diſpoſition, to entertain peace and unity with all men, ſo far as in them lies, and whereby they labour to approve themſelves to God, to their own conſcience, and to all that look upon their life and converſation, that they are the true member's of Chriſt's myſticall body.

Verſ. 10. Who is ſhe that looks forth as the morning? fair as the Moon, clear as the Sun, and terrible as an army with Banners?

Here they who did ſee her beauty before, not onelyonly, as in the former verſe, do praiſe her, but in this place with admiration, at the matchleſſe greatneſſe and glory thereof, they extoll and magnifie the ſame more amply, by way of admiration, ſaying, Who is this that looketh forth as the morning! &c. aſcending by way of gradation, to ſhow the degrees of the increaſe, of the light and brightneſſe of the Church, which may either have relation to her eſtate before the Law, under the Law, or under the Goſpell; ſhe being like the morning light, before the Law; under the Law, like the light of the Moon, which is changeable, as Types and Figures were; and under the Goſpell, ſhe being like the clear or bright ſhining Sun. Or elſe ſhe is ſaid to be like the morning, whoſe light more and more encreaſeth unto the perfect day, to ſhow, how the knowledge of the godly is ever in grouth in this life onelyonly, who know but in part; but is nor perfect till the life to come. Next, ſhe is ſaid to be fair like the Moon, to ſhow, that as the Moon borroweth her light from the Sun, ſo doth ſhe her beauty & brightneſſe from the Sun of Righteouſneſs, as himſelf tells her, Ezek. 16. 14. ſhe having nothing of her ſelf, but what ſhe has received. And laſtly, ſhe is ſaid to be clear as the Sun, as Rev. 12. 1. being cloathed with the Sun of righteouſneſſe, and that righteouſneſſe of his, which is imputed to her. She is ſaid alſo to be terrible as an Army with banners, as was formerly ſhown on the fourth verſe, which ſhe is not onelyonly ſo to her ſpirituall foes, but alſo to wicked men, both in the threatnings of Gods Word, which makes their conſcience oftimes tremble, p. 242like Foelix; as alſo in her ſincere government, and execution of diſcipline, againſt ſcandalous delinquents.

Obſervations.

1. We ſee by theſe compariſons, how good and happy is their eſtate, though never ſo poor and baſe in the world, who are true members of Chriſt's Church; and therefore if we find this, by having grace in our hearts, let us never grudge at our condition otherwiſe; for as Elkanah ſaid to Hannah, 1 Sam. 1. 5, 8. ſo the Lord has given us a worthier portion, than ten thouſand worlds, himſelf being our portion. And if he hath likewiſe in earthly things dealt liberally with us, yet let us never ballance alike the ſame, with his bounty in this, but be content to loſe the one, for keeping the other, Luk, 14. 26, 27, 33.

2. If the Church, in her militant eſtate, be ſo glorious on earth, how glorious will ſhe be, and all her members, in her triumphant eſtate hereafter in the heavens.

Verſ. 11. I went down into the garden of nuts, to ſee the fruits of the valley, and to ſee whether the vine flouriſhed, and the pomgranate budded.

Followes now, after Chriſt's commendation of his Church, his ſpeciall viſit of her, by going down to his garden, (the Lord ſpeaking ſo after the manner of men, as he does in like manner, Gen. 18. 21.) the end thereof being, To ſee the fruits of the valley, that is, of thoſe humble ones, who, as Eſay ſayes, Tremble at his word, Eſa. 66. 2. and in all humility, brings ſorth the fruits thereof, without any proud conceit of their own merit; but when they have done all, counting themſelves unprofitable ſervants. As alſo he comes to ſee, whether the Vines flouriſhed, or the pomgranats budded; that is, whether they were fruitfull, or hopefull, and what progreſſe and proficiency he could find, in the practiſe of true faith and piety.

And therefore he ſpeaks onelyonly of fruit-Trees, as Nuts, Vines, and pomgranats, becauſe unfruitfull Trees are not to be ſuffered in the Lord's garden, Matth. 3. 10. Luk. 13. 7, 9. p. 243The godly being compared to Nut-trees; 1 Becauſe as Nuts has the beſt, unſeen, within it, which is the kernell; even ſo the beſt ſide of the godly is the inner man, (contrary to hypocrites) as we ſee, Pſal. 45. 13. 2 The Nuts with the greateſt ſhours of rain, are waſht onelyonly the more, but no waies harmed; even ſo by affliction or perſecution, are the godly profited, but not prejudiced.

The godly alſo are likened to Pomgranats, which are full of ſeed and liquor, to ſhow, ſo are they repleniſhed with the ſeeds and ſweet liquor of grace.

Obſervations.

1. As Matth. 22. we ſee, the Lord's particular inſpection of his gueſts, ſo here, his ſpeciall and particular inſpection of all ſorts of trees in his garden, whereof if we were mindfull continually, it would be a ſoveraign preſervative againſt ſin, and a motive to godlineſſe, Hoſ. 7. 2.

2. We ſee what ſort of ground the Lord's garden is, which brings forth good fruit; to wit, Valley-ground, that is, humble ſoules, to whom onelyonly he has promiſed to give grace, by which they ſructiſie; wherefore till we be made ſo by repentance, we are not fit for fructifying; and when we are made fruitfull, true grace will make us yet more humble; none being ſo holy as our Head, and yet none ſo humble.

3. We find no mention, but of fruitfull trees in the Lord's garden; wherefore if we be not ſo, we know what is threatned againſt ſuch, Matth. 3. 10.

4. Neither are all trees bringers forth of the like precious fruit; for we ſee, ſome are but Nut-trees, and ſome more noble, as the Vine, and the Pomgranat; If therefore we labour to be fruitfull and faithfull in our places, though never ſo mean or low, it ſuffices, that we are in the Lord's houſe, though a door-keeper, or a ſnuffer, or a ſnuff-diſh, being in the Sanctuary.

5. We ſee, that there is not a like progreſſe or meaſure of proficiency in all; for ſome have fruits, others (as the Vine) but flouriſh, and ſome (as the Pomgranat) was but only budding; even as there are ſome but babes in Chriſt, 1 Cor. 3. 1. and ſome ſtronger men, Heb. 5. 12, 13, 14. It is well then, if p. 244true grace be ſurely rooted in the heart, and be kything in any meaſure in a holy life; provided it be conſtantly growing, in the holy progreſſe of a chriſtian practice, as the Apoſtle ſhowes was his own endeavour.

Verſ. 12. Or ever I was aware, my ſoul made me like the Chariots of Aminadab,

In theſe words is ſet down, upon Chriſt's comming down to his Garden, the ſudden rapture of the ſoul, as a ſwift Chariot to meet him, which is the work of his Spirit, blowing mightily when he liſt, and which ſhe ſaies ſhe found, before ſhe was aware; as we ſee the like in the calling of Zacheus, the converſion of Paul, the Thief upon the Croſſe, and the change wrought on Manaſſes, like the awaking of Peter unawares, by the Angells ſuddain and unexpected comming upon him in the priſon, and making the chains fall off from his hands, Act. 12. 7. or like that deſcending ſuddenly of the holy Ghoſt, in form of fiery tongues, upon the Apoſtles, Act. 2. 2: Which work of the Spirit upon the ſoul unawares, makes ſuch a rapture and alacrity of obedience, that the ſame is compared to the ſwift march of the Chariots of Aminadab, who, as we read, 1 Chron. 2. 10. was the father of Naaſhon, Prince of the children of Judah, of whom our Saviour came, according to the fleſh, as we have it, Matth. 1. 4. Others take this to be the name of Solomon's driver of his Chariots, alluſion being made in all this Song to Solomon. Others read Aminadib, which is by interpretation, a willing people, and not appellatively, to ſhow the diſpoſition of Chriſt's people, as Pſal. 110. and what makes them ſo forward to come to him. Others take this to be a continued ſpeech of Chriſt's, ſhowing his ſpeedy march of mercy, when he comes to viſit his Church in love, the very tender affection of his ſoul towards her, making him to be like the Prodigalls father, his running to meet his ſon, whom he ſaw afar off; or as is ſaid here, to the ſwift march of the Chariots of A…dab.

Obſervations.

1. In reſpect that this work of grace, exciting and enabling her to come and meet her beloved, (who after a p. 245whiles withdrawing himſelf, was now come down to his garden) was before ſhe was aware, We may learn hereby, for any work of grace in us, or good wrought by us, to whom belongs the glory, we being all by nature like Ezekiel's dry bones, or Iazarus lying in the grave, the one breathed upon, and the other raiſed, and both made to live and ſtand up before they were aware.

2. We ſee, by the march of theſe Chariots, the manner how we ſhould come to Chriſt, when he comes to us; to wit, not lazily, lingringly, or ſlowly, but as Pſal. 110. 3. willingly in the day of his power, cheerfully and ſpeedily, as his will is done in heaven; which made the Spouſe to ſay, Cant. 1. 3. Draw me, and we will run after thee; as likewiſe David, I will run the way of thy commandements, vvhen thou haſt enlarged my heart, Pſal. 119.

Verſ. 13. Return, return, O Shulamite, return, return, that we may look upon thee. What will ye ſee in the Shulamite? as it were the company of two Armies.

Some think theſe words to be the ſpeech of the Church's friends, exhorting her to converſion, that with rejoycing they might look upon her, as one that had returned from her ſtraying, and in whom may be ſeen the battle between the fleſh and the Spirit, ſo long as ſhe is in this life, like two Armies militant, each one againſt another.

Others take this to be Chriſt's ſpeech to his Spouſe, now after her converſion, when he has manifeſted himſelf unto her, who in the time of his deſertion of her before, had gon abroad, and painfully ſought him, vvhere-ever ſhe might find him, Cant. 3. 4. and therefore now he bids her return (as ſhe had done before when ſhe found him) to her own home, promiſing his comfortable preſence with her hereafter, and that he would look upon her, lifting up upon her (as David deſired) the light of his countenance, Pſal. 4. 6. And therefore the ſtyle that he gives her, ſuitable to this work of his mercy, is Shulamit, from Shalem, (from whence Jeruſhalem) which ſignifies Peace, becauſe he was to ſpeak peace now, to her formerly diſtreſſed conſcience, and to ſay p. 246to her ſoul, that he was her ſalvation. Wherefore alſo is ſubjoyned, that which is to be ſeen in this Shulamite, and in the whole progreſſe of the Lord's dealing with her; to wit, as it were the company of two Armies, his manifold mercies victorious over her many miſeries.

Obſervations.

1. If it be the ſpeech of the Church's friends in that ſenſe, that is firſt ſpoken of, we may ſee, that it is the chriſtian duty of every one, and eſpecially Paſtors, Iſa. 2. 10. Mica. 4. 1. to ſtir up all who concerns them, to ſerious repentance, Hoſ. 6. 1. and if they ſee that work of grace in any, to rejoyce with the holy Angells greatly therein, Luk. 15. 10.

2. In the godlieſt who are converted, there is no perfection here, but, as the Apoſtle profeſſes of himſelfe, a battle, as of two Armies, between the fleſh and ſpirit, Rom. 7. and 1 Cor. 13. 9, 10. Therefore none ſhould aſcribe perfection to themſelves, as the Phariſees did, and Papiſts do, of whom it may be ſaid, as Prov. 30. 12. but ſhould do as Phil. 3. 12. and acknowledge, as Prov. 4. 18. and Heb. 6. 1.

3. If it be Chriſt's ſpeech to his Spouſe, in the latter ſenſe, after her converſion, bidding her (as David ſaies to his ſoul) return to her reſt, and former tranquillity or peace in him, which ſhe had wont to find, Iſa. 54. 6, 7, 8. then we may ſee, that though for a time he hide his face, and his Saints are diſquieted, yet at laſt he will ſpeak peace unto them; but let them take heed, that thereafter they return not to folly, Pſal. 85. 8.

4. Where it is ſaid, That we may look upon thee, we ſee the delight that Chriſt has in the godly, and in that beauty of his, ſpoken of Pſal. 45. 13. Ezek. 16. 14. Pſal. 110. 3. which he communicates to her, delighting to look upon ſuch a ſoul, as upon a moſt beautifull and love-raviſhing face.

5. The tripling of the word [Return] ſhowes his earneſtneſs, either of the converſion of a ſoul, as he ſaid of Jeruſalem, How would I have gathered thee, &c? Or that ſhe ſhould perform any duty, that tends moſt to her own good and welfare.

Finis ſexti Capitis.

Soli Deogloria.