Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 8
CHAP. VIII.
Verſ. 1. O that thou were as my brother that ſucked the breaſts of my Mother, when I ſhould find thee without, I would kiſſe thee, yet I ſhould not be deſpiſed.
IN this Chapter is yet further ſet down the Churches love to Chriſt and the vehemency thereof to the 8. verſe, 2. The calling of the Gentiles is foretold and ſpoken of to the 14. And laſtly is ſet down the Churches prayer and deſire of Chriſt's ſecond coming.
Firſt then in this verſe ſhe declares the great deſire ſhe has of Chriſts conſtant preſence, fellowſhip and familiarity, for her greater comfort and her ſoules contentment, and therefore ſhe wiſhes that he were as a brother to her that ſucked the breaſts of one Mother, that ſo ſhe might injoy his preſence, as Brothers and Siſters that are of one family uſually do; for then ſhe would manifeſt her love to him by delighting in his fellowſhip and kiſſing him with the kiſſes of moſt entire affection. Now brother-hood ſignifies a meer Conjunction or conſociation, which ſome expreſſe in theſe three words, of race, place, and grace, or which is, 1. By bond of nature, and in which ſenſe Chriſt is become our brother by taking our nature on him, 2. By confederation or covenant, as was that between Jonathan and David, 2 Sam. 1. 26. and of which ſort there is mention made, Zach. 11. 14. between Iſrael and Judah. And in this ſenſe alſo by the covenant of grace Chriſt is our brother, 3. For being companions in alike eſtate, as brethren in affliction, whereof Job ſpeaks, Job. 30. 29. And ſo was Chriſt likewiſe herein with his Church on earth; and, 4. For being of alike conditions, manner, and practiſe, as Simeon and Levi were ſaid to be, Gen. 49. 5. and as a ſlouth…ull man by Solomon is ſaid to be a brother to a waſter, Pro. 18. 9. And ſo in like manner by communion of grace and ſanctification, his Church being holy as Chriſt is holy, he is ſaid to be our brother, Heb. 2. 11. This then is the deſire of the Church here, that as Chriſt is her brother by unity of nature or race by incarnation, Heb. 2. 14. ſo he would be by communion of grace and ſanctification as, Heb. 2. 11. And as a brother he would be lovingly affected to her, familiarily converſant with her, and kindly compaſſionate towards her in all her difficulties or griefs, like one that had ſucked the breaſts of her Mother, that is, like one of neereſt and fulleſt Conjunction, as not onelyonly having one father, but one Mother alſo, and foſtered upon one breaſt, as we ſee in Joſeph's affection and carriage for that cauſe to Benjamin beyond all his brethren, Gen. 43. 29.
Then does he ſubjoyne theſe words, (when I ſhould find thee without, I would kiſſe thee,) whereby ſhe expreſſes that the fervent deſire of Chriſts fellowſhip and communion with her, is here accompanied with a promiſe of all carefull and affectionate duty, whereby ſhe can manifeſt her love or longing for him, and as formerly ſhe ſought him, ever till ſhe found him; ſo now, ſhe ſayes, when ſhe ſhall find him without ſhe would kiſſe him, thereby giving us to underſtand both the right way to ſeek Chriſt, and to carry towards him when we have found him. He muſt be ſought then, 1. Not ſitting at our owne eaſe within dores, but by taking paines and going out, therefore it is ſaid, Pro. 1. 20. that wiſedome is without, and cryes in the ſtreets, yea we muſt go out of ourſelves by ſelf-denyall that we may find him, and in him all grace and goodneſſe, Matth. 16. 24. 2 This alſo ſhowes with what a ready mind we ſhould go forth and meet Chriſt and welcome him when in his holy ordinances he comes unto us, as Laban went forth with Alacrity to meet Abrahams ſervant, and invited him to come in, as the bleſſed of the Lord, Gen. 24. 29. 31. Or as it is ſaid, Matth. 25. 6. That this was the cry that was at midnight to the virgins, ſaying, behold the bridegroome cometh, go yee out to meet him. And not onelyonly does ſhe profeſſe that ſhe would go forth and attend his coming but alſo when ſhe had found him without, ſhe would kiſſe him (which was the ancient manner, and is yet, of ſalutation and welcoming,) which kiſſes are either like that of Mary Magdalen's, when ſhe kiſſed his feet, of humble affection; or thoſe, whereby the Pſalmiſt willes all men to kiſſe the Sonne, leſt he be angry and they periſh in his wrath, Pſal. 2. which are of homage and humble ſubmiſſion. And yet by doing ſo (ſhe ſayes) ſhe ſhould not give any juſt cauſe to be either aſhamed, as Iſay ſpeaks, Iſay. 54. 4. or deſpiſed as David was by Michal, for doing that which was not comely or decent for a modeſt and chaſt virgin to do, 2 Sam. 6. 16.
Obſervations.
1. According to the Churches wiſh and deſire here, ſeeing Chriſt is become our brother, 1. By incarnation, 2. By confederation, 3. As companion in alike condition; and, 4. By communion of grace, and ſanctification, then let us honour him as our elder brother, love him and ſympathize with him: and, in a word, as the neereſt kinſman under the law was bound to do a kinſmans part to the defunct kinſman, ſo let us do a brothers part, to our deareſt brother who hath died for us.
2. We ſee when Chriſt comes to us, how cheerfully we ſhould not onelyonly open to him when he ſtands and knocks at our dore, as Chap. 5. 2. but ſhould go out to meet him, ſeeking all the occaſions of the increaſe of grace, and of finding Chriſt in the meanes thereof: and thus we ſhould hunt after the bleſſing with Jacob, while as prophane Eſau's are hunting after carnall pleaſures, and when we have found him, with all the kind imbracements of faith (as Simeon got him in his armes, ſo) ſhould we claſp him in the armes of our ſoul, applying him to us, and we complying to him, and we ſhould kiſſe him with the kiſſes of love, and loyall obedience.
3. Though it be the cuſtome of prophane Iſmaels to mock the religious, for religious duties, or like Michal to deſpiſe them, yet the ſpouſe of Chriſt and her true members are no whit ſcarred thereby, nor moved more than David was, to deſiſt therefrom, but rather to inſiſt therein with courage and conſtancy, becauſe they labour onelyonly to approve themſelves to the Lord therein, their own conſcience, and the truly godly: and therefore, as the woman in the Revelation has the Moon under her feet, Rev. 12. So they tread and trample with a holy contempt all ſuch deſpiſing, and goe on Zealouſly in their godly courſe.
Verſ. 2. I would lead thee and bring thee into my Mothers houſe, who would inſtruct me, I would cauſe thee to drink of ſpiced wine, of the juice of my Pomegranates. 3. His left hand ſhould be under my head, and his right hand ſhould embrace me. 4. I charge you, daughters of Jeruſalem, that yee ſtirre not up, nor awake my Love untill he pleaſe.
In this verſe ſhe ſhowes that furder ſhe would do than kiſſe him, finding him without, to wit, ſhe would lead him, and bring him into her Mothers houſe; which houſe what it is, we have ſhown before, Chap. 3. 4. But how comes it to paſſe that ſhe ſayes that ſhe would lead Him, ſeeing He muſt be our leader and guide in all our wayes, as David prayes, O ſend out thy light, and thy truth and let them lead me and bring me unto thy holy hill, Pſal. 43. 3. And againe, Thou will guide me with thy counſell, and after receive me to glory, Pſal. 73. 24. I anſwer, this is onelyonly to ſhow that the Church now having ſtirred up her ſelf (as Iſay ſpeaks) to take hold of him, Iſay. 64. 7. She reſolves and profeſſes that ſhe will do all the honour ſhe can to him, ſuch as is uſually done to great perſonages, who uſe, not onelyonly to be waited on and met without at the dore or gate, but a great way off, and convoyed or brought along to the place whither they are coming, as we read, Pſal. 45. 14. Where it is ſaid that the Queen (ſpoken of there) ſhalbe brought or convoyed to the king in raiment of needle work, with the virgins and companions that follow her.
Next, having declared that ſhe would lead him and bring him to her Mothers houſe, ſhe ſhowes the office of her Mother, or what ſhe would do unto her, to wit, ſhe would inſtruct her in the whole duties that ſhe ſhould perform to ſo good and glorious a husband, Pro. 1. 8, 9. In whom the word of her inſtruction ſhould not be fruitleſſe, for ſhe ſhould make him drink of ſpiced wine and the juice of the Pomegranate, that is, ſhe would honour and intertaine him with his owne graces, and render unto him ſuch fruits of her faith as ſhould be ſweetned and made ſavoury (like Jacobs ſavoury meat which he gave his father) with the ſpices of his owne ſpirit and humility wherein he delights.
By doing whereof (v. 3.) ſhe ſhowes in like manner what ſhe may mutually expect of him, eſpecially in her time of need (as we ſee, Chap. 2. 6. Where the ſame words are ſet down) to wit, the ſweet ſupporting of his grace, and comforfortable imbracement of his tender love, of which words becauſe we have ſpoken in the forenamed place, as alſo of the ſubſequent, we ceaſe here to repeat▪
Obſervations.
1. The godly (we ſee) makes ſtill a progreſſe in grace, and all religious duties, as the Church is ſaid here not to be content onelyonly to find her beloved without, but ſhe will alſo with all obſervance and honour that ſhe can perform, lead him, and bring him into her Mothers houſe, and there intertaine him with the choiſeſt things ſhe can.
2. We ſee the office of the true Church as a mother to her children, and of all faithfull paſtors therein, which is, not to keep them blind folded in ignorance, which that whoor of Rome calles the Mother of devotion, but to inſtruct them in all the duties which they ought to perform to the Lord Jeſus acknowledging him to be their onelyonly head and husband, and no earthly creature as his vicar therein; that he is alſo their onelyonly Saviour, and they nor no other, in part or whole are ſaviours to themſelves; that he is likewiſe the ſole Monarch or king and Lawgiver to his Church, and with whoſe laws binding the conſcience none can diſpence, the ſole Prieſt alſo both for Satisfaction fully on earth, and ſole mediation he makes in the Heavens, as likewiſe that he is her onelyonly Prophet that cannot erre, and whoſe voice onelyonly as chief paſtor in the holy ſcripture, by all is to be heard.
3. We ſee that the Churches inſtruction to her children ſhould not be fruitleſſe, but ſhould produce the ſweet fruits of holy obedience, as we ſee, Iſay. 5. and Joh. 15. is required; and whereby Chriſt is feaſted, as it were, and intertained as with ſpiced wine and the delicious juice of the Pomegranate; ſo that the light of knowledge whereby we ſee, ſhould produce the light of obedience whereby we ſhine, and our lamps like thoſe of the wiſe virgins, ſhould be both burning and ſhining.
4. By doing whereof we ſhall find that our work of obedience is not in vaine, but ſhalbe well recompenced both with the comfortable embracement of Chriſt Jeſus in the armes of his mercy and protection in our greateſt need here; and, beſide the ſweet repoſe of a good conſcience therein, which was Jobs greateſt comfort, ſhe ſhalbe recompenced in mercy with his perpetuall and glorious ſight hereafter, in whoſe preſence is fulneſs of joy, and at his right hand are pleaſures for evermore, Pſal. 16. 11.
Verſ. 5. Who is this that cometh up from the wilderneſs leaning upon her beloved? I raiſed thee up under the Apple-tree, there thy mother brought thee forth, there ſhe brought thee forth that bare thee.
Followes here, a queſtion concerning the Church, which was in the ſame words before propounded, Chap. 3. 6. to which place we referre the reader, but here her poſture is ſet down which was not there mentioned, to wit, that ſhe leanes upon her beloved, and whereby is ſignified, 1. Her relying by a holy and humble confidence onelyonly upon him, in reſpect of her own weakneſſe, and his ſupporting of her by his ſpeciall grace, whereof he ſaid to Paul that it ſhould be ſufficient for him, without which ſhe was neither able to ſtand againſt temptation, nor walk in that narrow way that leads unto ſalvation, let be to walk upward, as ſhe is ſaid here to come up from the wilderneſs. And, 2. is ſignified that in all her feares, dangers or difficulties, yea in death it ſelf (with David, Pſal. 23. 4.) her onelyonly ſtay and confidence for comfort, reſolution, or delivery, is onelyonly fixt on Chriſt her beloved; Leaning unto and upon him alone, as all-ſufficient, to be unto her (as ſaith the Apoſtle) wiſdome and righteouſneſs, ſanctification and redemption, 1 Cor. 1. 30. that, according as it is written, he that glorieth may glory in the Lord.
After which deſcription of the Church of Chriſt, choſen out of the world and wilderneſs thereof, and coming up out of the ſame, both in affection and conformity of like converſation, and leaning upon Chriſt onelyonly his merit and grace, followes, Who firſt raiſed her up, that ſhe might thereafter come up out of the wilderneſs, and made her to be ſpiritually born of her Mother the Church. Surely this is Jeſus Chriſt alone, who raiſed the dead, and ſayeth here to his Church, I raiſed thee up under the Apple-tree; before this ſhe being ſitting in darkneſs and under the ſhadow of death, and in ſuch a wofull eſtate by nature, as the Apoſtle ſhowes Eph. 2. 5. He is then ſaid here to have raiſed her under the Apple-tree, which is mentioned, Chap. 2. 3. and which tree is himſelf, as the comforts that flow from him, verſ. 5. are called apples. Under him therefore and under his over-ſhaddowing by the efficacy of his owne ſpirit, which makes him ſay, I raiſed thee, doth the godly riſe from ſinne to righteouſneſs, and there doth their Mother the Church bring them forth by the work of regeneration, being conceived in her womb by the immortall ſeed of the word, and co-operation of the Holy Ghoſt, even as it is ſaid of the conception of Chriſt our head in the womb of his virgin-Mother in like manner, that the Holy Ghoſt ſhould come upon her, and the power of the moſt high ſhould over-ſhaddow her, therefore that holy thing that ſhould be born of her ſhould be called, The ſonne of God, Luk. 1. 35.
Where it is to be remarked, that the work of grace in and upon us, has here two names whereby it is expreſſed, to wit▪ the one is, a raiſing of her up, whence alſo it is called the firſt reſurrection; and the other is, a birth, whence it is called our regeneration: And is partly aſcribed to Chriſt, as a raiſing up, or firſt reſurrection; and partly to the Church, as a birth or regeneration; his part being in both, the inward efficacy, and her part, onelyonly the outward miniſtery: he then that raiſed the dead, and ſhall raiſe them at the Laſt day can onelyonly raiſe the dead ſoul, that all the glory may be to him alone; and his Church as a Mother may well conceive and bring forth, but he that onelyonly has the key of the womb (as he has of the heart, the clouds, and of death,) who alſo marvellouſly frames our tender bodies therein, and gives ſtrength to the Mother to bring forth the birth, he likewiſe has the chief hand in our ſpirituall conception, and in that forming of his Image in us ſpoken of by the Apoſtle, Gal. 4. 19. which is our new birth or regeneration. And in which work, as the dead has no power in themſelves to riſe, or the birth to conceive and form it ſelf in the womb, and thereafter to come forth out of the ſame; ſo neither is it any way in the power of nature or mans free will, to raiſe themſelves or be agents in the firſt act of their regeneration and converſion to God.
Obſervations.
1. Seeing in our coming up out of the wilderneſs of this world, and of our Pilgrimage therein to our heavenly Canaan, we have no ſtrength of our ſelves, either to walk, or wreſtle with any temptations with which we will encounter, let us here with the …pouſe relye onelyonly for ſtrength and ſupporting upon Chriſt alone, and ſo leane upon our beloved.
2. Seeing he is author of all grace, and ſpecially of that work of grace in us, whereby being dead in ſinne we are raiſed to newneſs of life here, and regenerated to the hope of eternall life hereafter, therefore let us aſcribe all the glory to him alone, and not to any merit or free-will in us: for who has made thee O man, but God onelyonly to differ from another? or what haſt thou but that which thou haſt received? 1 Cor. 4. 7.
3. Seeing as he aſcribes her raiſing to himſelf, ſo does he her birth to his Church and Miniſtry thereof, therefore if we would be partakers of grace and the work thereof, which tends and ends into Glory, let us not deſpiſe Chriſts Church her miniſtry and inſtruction, as was ſaid in the former verſe, but reverence the ſame, knowing that he has not God to be his father, who has not, or reverences not the Church as his Mother.
Verſ. 6. Set me as a ſeal upon thy heart, as a ſeal upon thine arme, for love is ſtrong, as death; jealouſly is cruell as the grave, the coales thereof are coales of fire, which have a moſt vehement flame. 7. Many waters cannot quench love, neither can the floods drown it; if a man would give all the ſubſtance of his houſe for love, it would be utterly contemned.
In theſe words, out of the conſideration and proof of his manifold love to her (as has been ſhowne in ſundry particulars,) ſhe breaks forth now into an earneſt prayer or petition, that the ſame may continue ſure and conſtant towards her, and that ſhe may be aſſured and confirmed thereof, therefore ſhe ſayes, Set me as a ſeal upon thy heart, and as a ſeale upon thine arme, deſiring ſo of him who is the onelyonly true High Prieſt of his Church, that as the names of the tribes of Iſrael were graven like ſeals upon Aarons breaſt-plate of judgment upon his heart, Exod. 28, 29. when he went into the holy place for a memoriall before the Lord continually; even ſo, 1. That he ſhould be continually mindfull of her in his interceſſion before God his father, as we ſee that to be his prieſtly office, Heb. 9. 24. 2 That he ſhould intirely and conſtantly affect her, as there is no neerer conjunction then of that, which is ſet as a ſeale, and makes a deep impreſſion on the very heart.
Neither doth ſhe onelyonly deſire to be ſet as a ſeale on his heart but likewiſe on his arme, to ſhow that ſhe deſires not onelyonly his continuall remembrance of her, as by the Prophet the Lord ſayes, For that cauſe behold I have graven thee upon the palms of my hand, Iſay. 49. 16. but likewiſe that ſhe deſires the manifeſtation of his affection by his actuall aid, by ſupporting her in all her infirmities, and his help of her againſt all her enemies, and all this by his mighty power, which is called the arme of the Lord, Iſay, 40. 10, 11. Exod. 15, 16. Zech. 11. 17. Luk. 1. 51. Joh. 12. 38. And elſewhere in ſcripture.
Thereafter, ſhe rendreth the reaſon of her deſire, from the nature and force of that ſprirituall and fervent love which makes her ſo to ſute this at his hands, which ſhe compares to three moſt ſtrong things, 1. To death which overcomes all men, as the Churches fervent love to Chriſt overcomes all temptations and moſt cruell ſufferings, as we ſee in the example of Martyrs, 2. To the grave which is likewiſe invincible and devours up all; and even ſo doth Chriſt's love, (likned here to jealouſie for the vehemency thereof that can abide no corrivall,) overcome all difficulties, 3. To coales of fire, which have a vehement flame that conſume all the combuſtible matter of earthly traſh that is caſt into it, yea unto ſuch a flaming fire, which all the waters of afflictions (as the Prophet expounds the ſame) Iſay. 43. 2. yea the floods thereof (as we have, Rev. 12. 15.) cannot quench or drown it, as the Apoſtle ſhowes us, Rom. 8. 35. And which being of a Heavenly nature, by all that a man has of earthly and worldly things cannot be ballanced nor ſufficiently appretiated, which makes the merchant in the Goſpell who overvalued the ſame above all theſe things, to be accounted therefore the wiſe and prudent merchant, Matth. 13.
Obſervations.
1. We ſee what ſhould be the very upſhot of all our deſires, to wit, to be in Gods favour above all things, (as David did chooſe, Pſal. 4. 6.) and to be neerly united to Chriſt, precious in his ſight, and had by him in perpetuall remembrance, and, in a word, to be as a ſeal on his heart and a ſignet on his arme.
2. If we would have our ſelves to be ſo to Chriſt, then we muſt labour that he be ſo to us, to wit, as a ſeal upon our heart, in tender love to him, neer conjunction with him, mindfulneſs ever of him, and having the ſtamp of his Image imprinted on our ſoules, that thereby we may be known, (like Ceſars coine) that we belong to him: neither let us ſet him onelyonly as a ſeal on our heart by inward piety, but likewiſe on our arme by outward practice thereof.
3. We ſee that, That which makes her to deſire to be ſet as a ſeale on his heart and arme, is, ſtrong love towards him, ſo that although our faith and other graces be feeble and faint in us, yet if our hearts tell us that our love to Chriſt is ſtrong, and that with Peter we may ſay, Lord thou knoweſt that I love thee, the ſame may be a great comfort unto us, John 21. 17.
4. It is out of this ſtrong love of hers towards him that makes her ſo earneſtly deſire this ſpirituall union with him to be as a ſeale on his heart and arme, ſo that we may know our love to Chriſt by this our deſire, and degree thereof, for where our love is ſmall or feeble, ſtrong or fervent, ſo will our deſire be of this ſpirituall union.
5. The love ſhe carries to him is compared to coales of fire, which indeed (like that which came down from Heaven, to kindle and conſume the ſacrifices) is of a heavenly deſcent, and is compared to fire (as the baptiſt ſpeaks of our inward baptiſm) 1. Becauſe as fire has light with it, ſo the love of Chriſt has the knowledge of him whom we love, Ignoti enim nulla cupido. 2. Fire has heat and warmneſs with it, and ſo has the love of God, whereby it heats our cold and frozen hearts, and warmes them with mutuall love to God and zeal of his glory. 3. Fire purges the droſſe of mettalls; and ſo does Chriſt's love, our hearts from corruption. 4. Fire melts the good mettall and makes it plyable to the hand of the Goldſmith; and ſo does the love of Chriſt, and makes it plyable to the operation of the ſpirit, 5. Fire in the flame thereof bends continually upward; and ſo does the love of Chriſt ſeeking his glory and thoſe things that are above: therefore let us trie by theſe works and operations, if we have in us the true love of Chriſt.
6. By theſe things whereunto this ſpirituall love is compared which are in themſelves invincible and overcome all other, eſpecially ſuch a flaming fire which no waters nor the floods thereof can any way quench, and whereby (as is ſaid) are underſtood the ſharpeſt afflictions or moſt cruell perſecutions, we may ſee what is the moſt ſoveraigne preſervative and fortification of the ſoul againſt the time of trouble that we may ſtand as the well built houſe againſt all ſtormy tempeſts, whatſoever, to wit, the love of Chriſt and of his ſacred truth, which ſhall make us (as the Apoſtle ſpeaks and Martyrs practiſed) to triumph, ſaying, In all theſe we are more then conquerours.
7. This clauſe which ſayes, If a man would give all the ſubſtance of his houſe for love it would utterly be contemned, ſhowes, that although worldling's hearts may be wonne by Satans temptation from the love of Chriſt and his truth, as we ſee in Demas, 2 Tim. 4. 10. yet in them that are truly godly there is no ſuch force in any worldly treaſures, who count all things but dung and loſſe in compariſon of the ſaving knowledge of Chriſt Jeſus their Lord.
8. We ſee the two maine temptations whereby Satan ſeeks to alienate or draw away our hearts from the love of Chriſt and his truth, and make us quit the ſame, to wit, the waters and floods of trouble and perſecution on the one hand; and if that cannot ſerve the turne, then the allurement of worldly riches which overcame Judas, and wherewith he tempted Chriſts himſelf, ſhowing him all the kingdomes of the world and the glory thereof.
Verſ. 8. We have a little ſiſter, and ſhe hath no breaſts, what ſhall we do for our ſiſter in the day when ſhe ſhall be ſpoken for?
Here this holy and heavenly Song drawes to an end. In the concluſion whereof we have theſe points, 1. A conſultation or demand concerning the Church of the Gentiles which ſhe propheſies ſhalbe gathered to Chriſt, together with a declaration of her great glory, 2. There is a compariſon made between Solomons frultfull vineyard, and Chriſt's Church on earth, 3. We have a poſtulation or deſire that ſhe may enjoy ſtill the benefit of his word here, with a ſanctified care and heart to hearken thereto, and believe the ſame, and that he would haſten his ſecond coming to Judgment, when ſhe might no longer walk by faith but by ſight, and injoy his preſence for ever in the heavens hereafter.
Concerning the firſt of theſe, we know before our Saviours ſuffering and aſcending to the heavens that the Church was then onelyonly within the pale of the Jewiſh nation, who were at that time Gods onelyonly peculiar people to whom his oracles were committed, Eph. 2. 12. all others being counted ſinners of the Gentiles, and aliens from the Common-wealth of Iſrael, till the partition-wall was removed, and that was performed which was promiſed to the Sonne, Pſal. 2. 8. And againe, I have made thee a light to the Gentiles, and the ſalvation to the ends of the earth: which by a viſion was declared to Peter, whereby he ſaw, that God had put no difference (as he ſayes himſelf) between Jewes and Gentiles, after that by faith he had purified their hearts, Act. 10. 13. and 9. Of this converſion then of the Gentiles & enlargement of the Church the ſpouſe here ſpeaks, ſaying, We have a little ſiſter and ſhe bath no breaſts: where we have to conſider, 1. How ſhe calles her, 2. How ſhe ſayes, We in the plurall, 3. How ſhe ſayes in the preſent, we have a little ſiſter, 4. How ſhe is ſaid to have no breaſts, and. 5. The care that ſhe has of her, ſaying, What ſhall we do for our ſiſter in the day that ſhe ſhal be ſpoken for?
The ſpeech then it ſelf we ſee is Metaphoricall taken from the manner of Elder ſiſters that are eſpouſed, their ſpeaking of their younger that is not yet for marriage, being but little in ſtature and having no breaſts, or paps formed and …it to containe milk and nouriſh up children, and conſulting as it were with friends, againſt that time that ſhe is ripe for marriage, what is the beſt way to get her eſpouſed.
Firſt then, this being according to the manner of the Hebrewes (as has been noted before) that the whole is called the Mother, and the parts of the Catholick Church are called ſiſters, In this ſpeech then, the Jewiſh Church calles the Church of the Gentiles to be collected of all nations, a ſiſter, 1. In relation to Chriſt, who is our elder brother, and who calleth his Church whether of Jewes or Gentiles, his ſiſter, as we ſee, Chap. 5. 2. Next, in relation to her ſelf, for unity of one nature with her, one faith, one father, one Spirit, one Baptiſm, and one in affection.
Next, this ſiſter is called a little ſiſter, though this queſtion might ariſe, why ſhe ſhould call her ſo, ſeeing the Church of the Gentiles in greatneſs and number was farre to exceed the Church of the Jewes; whereunto I anſwer, that ſhe is ſo called, 1. Not in reſpect of her number which was to be, but becauſe of her number then, which were but a few proſelyts; or elſe, 2. In reſpect of time, becauſe the time was not yet come that the Gentiles ſhould be called, and by faith eſpouſed to Chriſt, in reſpect whereof being of nonage ſhe was as yet little, or as a young damſell not ripe to be betrothed; 3. In reſpect of her condition at her firſt converſion, at that time, not being yet ſo numerous; and, 4. She might be called little, not onelyonly in reſpect of number then (as is ſaid,) but alſo of ſtrength, ſtature, and knowledge; in all which after her firſt converſion being conformed, ſhe was daily onelyonly to grow.
2. It is ſaid in the plurall, we have a little ſiſter, though at that time there was no other Church but that one of the Jewes, therefore including Chriſt in this ſpeech with her ſelf, ſhe ſayes in the plurall, We have a little ſiſter, thereby to ſhow, that the Church of the Gentiles is not onelyonly a ſiſter to the Church of the Jewes, but alſo to Chriſt, Rom. 8. 29. He being the firſt begotten amongſt many brethren, who are all (as the Apoſtle ſayes,) fleſh of his fleſh and bone of his bones, Eph. 5. As alſo to ſhow that he loves her as dearly, will care for her and protect her, as ever he did the Church of the Jewes.
3. She ſayes in the preſent time we have a little ſiſter, although the Church of the Gentiles many hundreth years thereafter was not to be called, 1. In reſpect of predeſtination and Gods eternall decree, unto whom all future things are as preſent in his ſight, 2 In reſpect of prediction, and promiſes made thereanent, which in all times are yea and Amen, 2 Cor. 1. 20. 3 For the certainty of accompliſhment in reſpect whereof to the eye of faith, which gives a ſort of being to things that are not yet, things to come are preſent, as alſo for the ſame reſpect the Scripture uſually ſpeaks (as here) of things to come as if they were preſent, or praeterit, as we ſee, Iſay. 53. 3, 4, 5. and elſe where. For all theſe reſpects, ſhe ſayes in the preſent, we have a little ſiſter.
4. This little ſiſter is ſaid to have no breaſts, that is, a ſetled Miniſtry affording the ſincere milk of ſound doctrine out of the old and new Teſtament; becauſe as yet ſhe was like Abraham before he was called out of Ʋr of the Chaldees, Joſ. 24. 2. ſitting as yet in darkneſs and in the ſhaddow of death, under groſſe ignorance, and damnable Idolatry, till that light aroſe to her, who is the Sunne of righteouſneſs, and ſhe was called to be his people who was Lo-ammi, no people at all, which was by the preaching of the Goſpell, Hoſ. 1. 9, 10. Yea which eſtate of the Church of the Gentiles her not having a ſetled Miniſtry after the Goſpell was preached, and after Chriſt's aſcenſion, we may ſee in many place, as, Act. 14. 21, 22. and Ti…. 1. 5. does teſtifie.
5. Touching the care that ſhe has for this her little ſiſter, it is in theſe words, What ſhall we do for our ſiſter in the day that ſhe ſhalbe ſpoken for? that is, what furtherance ſhall we yield to her for her converſion, increaſe and eſtabliſhment in the truth, when ſhe becomes as a woo'd bride to Chriſt by the Miniſtry of the Goſpell, as Rebecca was to Iſaac by the ſteward of Abrahams houſe. In the which work of converſion, increaſe and eſtabliſhment, ſhe acknowledges two agents, one chief or principall, and another Miniſteriall or …nſtrumentall, and therfore ſhe ſpeaks in the plurall number, ſaying, What ſhall we do? the principall and fountaine-agent of all grace, enlightning and eſtabliſhment being Chriſt, who is the Author of all bleſſings upon his Church, and the ancient Church of the Jewes being the inſtrumentall agent when by the Miniſtry of the holy Apoſtles and Evangeliſts who were of the Jewiſh nation the Goſpell was preached, and as the Lord ſaid to Ananias concerning Paul, they were made choſen veſſells to carry his name before the Gentiles, Act. 9. 15.
This therefore they did for their little ſiſter in the day that ſhe was ſpoken for, and thereby, 1. Did let her ſee her baſe condition by nature, before, like poor captive Eſther, the King of kings ſet his love upon her, 2. The glorious and happy eſtate whereunto ſhe was called, Ezek. 16. as we ſee the ſame typified, Pſal. 45. And yet a farre more glorious eſtate whereunto ſhe ſhould be advanced in the kingdome of Glory, deſcribed unto us, Rev. 21. And 3. they did deal between her wooer and her, with him by prayer, and vvith her by preaching, as Laban ſaid concerning Rebecca to get her conſent, Gen. 24. 57. 4 As Abraham ſervant gave unto Rebecca jewells of ſilver, and Jewells of Gold and raiment, v. 53. to adorne and prepare her for his Maſter, even ſo as inſtruments of the grace of Gods ſpirit by their Miniſtry, they did prepare and adorne her likevviſe as a bride to preſent her to Chriſt. And, 5. As the Apoſtle did the Galatians and others, they vvatched over her and vvarned her that ſhe ſhould not be tempted by other baſe and allureing wooers, and dore in her affection, or like Dinah gad by inconſtancy and go a whoring after any ſuch, but keep her ſelf as a chaſte virgin to her heavenly bridegroom, till the day of the ſolemnization of the marriage with her in the higheſt Heavens, when Chriſt ſhall ſay, Even ſo I take her before my Father, and before his Angells.
Obſervations.
1. We ſee by the ſtyle which the Church of the Gentiles gets, that all particular and nationall Churches are but ſiſter-Churches, and none ſuch may claime to be a Mother univerſall Church and Miſtreſſe over all, as falſly and ridiculouſly the Roman Church now does, and her proud Papall Biſhop to be the univerſall Monarch of the Church, and Head over all.
2. Where in the plurall number it is ſaid, we have a little ſiſter, and ſo that the Church of the Gentiles is a ſiſter to Chriſt, as well as that of the beleeving Jewes, We ſee (as has been noted before) our dignity who are true believers, with the ſweet comforts that reſult therefrom, Chap. 5. 2.
3. In reſpect of Gods decree, prediction, and promiſes concerning the calling of the Gentiles, that ſhe ſayes in the preſent time, we have a little ſiſter, we do obſerve that the decree and promiſes of God for things to come, are ſo certaine and infallible, that faith doth juſtly apprehend them, and ſpeak of them before they be, as if they were already, which ſhowes the nature of faith to be as the Apoſtle deſcribes it, Heb. 11. 1. as alſo ſerves much to eſtabliſh to us the comfort of Gods promiſes in greateſt extremities to our great joy.
4. Concerning the care that ſhe has of her little ſiſter, ſaying, what ſhall we do for her? &c. We ſee that the loving duties ariſing from zeal and charity and as members of one body, that one ſiſter Church can do to another for their mutuall help, ſtrength or eſtabliſhment, moſt willingly and readily they ought to performe.
5. Whereas ſhe ſayes, What ſhall we do? we ſee that it is not enough onelyonly to wiſh good to the faithfull, or, as James ſayes, to ſhow our charity onelyonly by words, Jam. 2. 16. but as the Pſalmiſt ſayes to the Lord, Do good unto Sion, Pſal. 51. 18. even ſo we ſhould do good to the faithfull, and both our faith and charity ſhould be ſeene by works: for as the body, (ſayes the Apoſtle) without the ſpirit is dead, even ſo is faith which is without works.
6. She ſayes, What ſhall we do for her in the day that ſhe ſhalbe wooed or ſpoken for, whereby we ſee what the preaching of the Goſpell is, to wit, even like Abrahams meſſage by the ſteward of his houſe, concerning a wife to his ſonne Iſaac, even a wooing of a ſpouſe and preparing her for Chriſt. And therefore, 1. When ever we heare Gods word we ſhould conſider what is intended therein, and accordingly attend thereto, and count it our greateſt happineſs if it produce this effect upon us, as to woe and winne us to Chriſt. And. 2. This ſhould be the ſcope of all faithfull paſtors, not to woe people or wed them to themſelves by gaining their applauſe, or ſeeking their own eſtimation; but to woe and wed them to Chriſt, as was the Apoſtles practice, and of all true paſtors, 2 Cor. 11. 2. Qui non quae ſua ſed quae Chriſti quaerebant, aliis que planctum non ſibi plauſum movebant.
7. It is ſaid in like manner▪ In the day that ſhe ſhalbe ſpoken for: to ſhow us thereby, that there is a day that the Lord has appointed for the converſion of ſuch as belong to him, as we ſee in the parable of thoſe who were called to the vineyard at ſeverall houres, Matth. 20. And in the converſion of the thief upon the croſſe; and of Paul when he was a perſecutor: wherefore we ſhould neither deſpair of the converſion of any, though a moſt wicked Manaſſeth, or an Idolatrous heathen, ſee, Ezek. 16. (as all the Gentiles were, yea Abraham himſelf before his calling out of Ʋr of the Chaldeans) for we know not the day when they may be woed and wonne unto Chriſt. Neither ſhould we our ſelves let ſuch a precious and happy day paſſe when it comes, unmade uſe of the ſame, leſt if we do ſo, as we ſee, Pro. 1. 28. and in the example of the fooliſh virgins, a day of diſtreſſe and deſtruction come upon us, wherein though we call and knock, he heare us not, nor make us no anſwer.
8. Laſt of all, ſeeing the Church of the Jewes had this care and love to her little ſiſter, the Church of the Gentiles, and that by, the Miniſtry of the holy Apoſtles who were Jewes by nation, the Goſpell of grace was convoyed to her; It is our part now to be as loving and carefull for our elder ſiſter, and as earneſt with the Lord in her behalf for her converſion and inbringing who was the naturall olive, and cut off by her unbelief, onelyonly for our behoof, as ſhe was for us, when vve vvere vvithout and aliens to the Common-wealth of Iſrael.
Verſ. 9. If ſhe be a wall, we will build upon her a palace of ſilver, and if ſhe be a dore we will incloſe her with boords of Cedar.
Followes here, Chriſts anſwer and reſolution to the former queſtion, ſaying, If ſhe be a wall, that is, vvell grounded on that foundation, mentioned Epheſ. 2. 20. of the prophets and Apoſtles; and deſcribed alſo, Rev. 21. 14. And be built up or edified in the truth of ſalvation, as we ſee, Eph. 4. 12. (we) that is, Chriſt inwardly and effectually by his grace, and her ſiſter Church of the Jewes, outwardly and Miniſterially by the vvord (will build upon her a palace of ſilver), that is, we vvill further and promove in knowledge and grace, and in the grouth thereof, that ſo ſhe may be a fit and glorious habitation to God through the ſpirit, as we find mentioned, Epheſ. 2. 22. Silver, noting here the excellency, purlty, and durableneſs of this palace, not being of combuſtible matter, and richly decked and adorned with the graces of Gods ſpirit. And if ſhe be a dore or gate, that (as is ſaid, Pſal. 24. 7.) the king of Glory may come in thereat, or caſt open for calling and admitting others, as is ſaid, Iſay. 60. 11. Therefore thy gates ſhalbe open continually, they ſhall not be ſhut, day nor night, that men may bring to thee the forces of the nations, and that their kings may be brought. And againe, Iſay 26. 2. Open yee the gates, that the righteous nation that keeps the truth may enter in, then (ſayes he) vve vvill incloſe her about vvith boords of Cedar, vvhichwhich vvas a ſort of wood that vvas uſed in the fabrick both of the ark, as the moſt precious and durable wood, as alſo in the building of the Temple of Solomon; and therefore fitly here applyed to the Chriſtian Church, ſhe being the habitation of the Lord by his ſpirit, and the Temple of the true Solomon, and of the Holy Ghoſt; to denotate thereby the precious and durable endowments of the gifts of Gods ſpirit vvhereby he was to adorne and fortifie her, and vvhichwhich by the Miniſtry of his ſervants he was to beſtow upon her.
Obſervations.
1. We ſee that the Church of Chriſt, and every true member thereof ſhould be like a wall, not wavering but ſtable in the truth, and therefore ſhould not be carried about with every wind of doctrine, but be rooted in the faith, as they are exhorted, Coloſſ. 2. 7. that ſo like the houſe by the wiſeman built upon the rock, Matth. 7. 25. they may ſtand againſt all aſſaults; and as is ſaid, Coloſ. 1. 11. they may be ſtrengthned with all might, and for that cauſe they ſhould labour for the love of the truth, vvhichwhich becauſe ſome received not (ſayes the Apoſtle) that they might be ſaved, for this cauſe God ſent them ſtrong deluſion to believe a lie, 2 Theſſ. 2. 10.
2. We ſee the ſtraightneſs of the communion of the Saints amongſt themſelves, that as the Pſalmiſt calleth Jeruſalem a City that is compact together, Pſal. 122. 3. ſo here they are compared to lively ſtones compacted, (or as the Apoſtle ſayes) fitly framed, Eph. 2. 21. And firmly builded into one wall, by the unity of one faith, and the cementing of the bond of love and of one ſpirit, vvhichwhich they ſhould keep faſt, vvithout ſchiſm or rupture, that peace may be within the Church her vvalls, and proſperity within her palaces, Pſal. 122. 7. Which how good and pleaſant a thing it is the Pſalmiſt declares, Pſal. 133. 1.
3. We ſee (as in the parable of the gainers by their talents,) that to them who have ſolid and true grace more ſhall be given, and therefore ſayes our Saviour here, If ſhe be a wall already, vve will build a ſilver palace upon her. Wherefore this ſhould teach us to be carefull to get true grace ſetled in our hearts, and then aſſuredly where it is, by this as by one property thereof it will be known, to wit, by grouth and a further increaſe.
4. We ſee the excellency of the Church and her preciouſneſſe in Gods ſight, how meane and contemptible ſoever in the eyes of vvorldings, to wit, that ſhe is like a glorious and rich ſilver palace of Gods owne building; for which cauſe he ſayeth, We vvill build upon her a palace of ſilver, which ſhould be a motive to all men to ſeek to be true members of this Church. As likewiſe ſhowes unto us, if ſhe be ſo glorious and beautifull in her Pilgrimage and militant eſtate, abſent from her Lord, how glorious and beautifull vvill ſhe be in her heavenly country being preſent vvith him and triumphant in glory!
Verſ. 10. I am a wall, and my breaſts like towers, then was I in his eyes, as one that found favour.
Here this little ſiſter is brought in, ſhowing that ſhe is a wall built on that foundation, ſpoken of Eph. 2. 20. and Revel. 21. 12. and has not onelyonly breaſts, but breaſts like to towers, all which ſhe acknowledges not to be from nature; or any merit of hers, but from the free grace of God, as the Apoſtle ſhovves, and that favour that ſhe ſayes here, ſhe found in his eyes. Thus then for the certainty of faith (as has been noted before) ſhe is brought in here, ſpeaking of that vvhichwhich was to come, as of a thing preſent. She vvas therefore this wall that is ſpoken of, when by the planting, and after watering of the Apoſtles, ſhe vvas conformed in the Goſpell of Chriſt, and the Lord gave her that increaſe that is ſpoken of by Ezekiel when ſhe multiplied as the bud of the field, Ezek. 16. 7. and vvhichwhich was foretold by Iſay, who brings in the Jewiſh Church with admiration ſaying, Iſay. 49. 21. Who hath begotten me theſe, ſeeing I have lo…t my Children, and am deſolate? therefore thus ſayeth the Lord God, behold I vvill lift up mine hand to the Gentiles, and ſet up my ſtandard to the people, and they ſhall bring thy ſonnes in their armes, and thy daughters ſhalbe carried upon their ſhoulders. And Kings ſhalbe thy nurſing fathers and Queens thy nourſing mothers, Verſe. 22, 23. &c. and which thing we ſee beganne to be performed in that notable work of converſion, Act. 2. 41.
Likewiſe her breaſts are ſaid to be like Tovvers, and ſo not onelyonly comly faſhioned, as the Lord ſpeaks, Ezek. 16. 7. but ſo abounding in the plenty and power of the Goſpell of grace, that ſhe afforded as a Mother ſuch plenty of the ſincere Milk of the word unto the multitudes of her children and converts, whereby they abounded, and (as the Apoſtle ſpeakes) were ſo filled with knowledge that they had the word of Chriſt in all wiſdome dwelling in them richly, Col. 3. 16. All which (as has been ſaid) ſhe acknowledges to have received, from the meer and free favour of God which ſhe found in his eyes who is her heavenly husband, as is ſhown at length, Ezek. 16. that ſo all the glory of this work of grace may be to him onelyonly, to whom glory belongeth.
Obſervations.
1. We ſee here our happineſs (if we make good uſe thereof), and the Lords gracious dealing towards us, that vve are borne and live in the time of the plenty and clear light of the Goſpell, when the breaſts of the Church are like towers, boudned or ſwolne up (as it vvere) vvith the ſweet and ſincere Milk of the word, ſtreaming forth plentifully every vvhere to nouriſh her children, ſo that much being given us we may look that much wilbe required, to vvit, for great and clear light, great thankfulneſſe and obedience: and if we ſet leight by this heavenly and great benefit, and either live in willfull ignorance or wicked diſobedience, bringing forth the works of darkneſs, our eſtate ſhalbe more wretched beyond that of Corazin and Bethſaida, as theirs was beyond Tyre and Sidon, Matth. 11. 21.
2. Whereas ſhe attributes all this to Gods free favour, hereby then a Church may know that ſhe ſtands in favour with God, and has found grace in his eyes, when ſhe injoyes the word in plenty and in power, ſo that her breaſts are like unto ſtrong and vvell furniſhed towres, Cant. 4. 4. as vvas that of Davids built for an armory, and when the ſame is not onelyonly painfully preached by her faithfull paſtors, but alſo Chriſtianly obeyed by her Children and people.
3. Whereas ſhe aſcribes all to this, that ſhe vvas as one that had found favour in his eyes. After her example let us likewiſe learne in all thankfulneſs and humility to acknowledge the fountaine from whence all good things whatſoever, ſpirituall or corporall, temporall or eternall proceed, which is Gods free grace alone, and, that we have found favour in his eyes.
Verſ. 11. Solomon had a vineyard at Raal-hamon, he let out the vineyard unto keepers, every one for the fruit thereof was to bring a thouſand peeces of ſilver. 12. My vineyard which is mine, is before me: thou (O Solomon) muſt have a thouſand, and thoſe that keep the fruit thereof, two hundred.
Here is the ſecond thing in the concluſion of this heavenly ſong whereof we were to ſpeake, which is the compariſon between Solomons vineyard and the Church: And. 1. Why the Church is ſo compared, we have ſpoken before, 2. This vineyard whereunto ſhe is now compared, and which was Solomons, Chap. 1. 6. and 7. 12. firſt is ſaid to have been in Baal-hamon, which is by expoſition, a Lord or Maſter of a multitude, to wit, of vines, (as the Church is a miſtreſſe and Mother of a multitude of beleevers) Baal ſignifying a Lord, and hamon a multitude, which ſome take to be no proper name of any one place, but to denotate the fertility of the ſoile, as it is ſaid, Iſay. 5. 1. That the Lord had a vineyard in a very fruitfull hill. Others againe take it to be the propper name of a fruitfull plot of ground which did belong to Solomon, and lay neer to Jeruſalem. Alwaies the difference between this vineyard of Solomons and Chriſts (which is his Church,) conſiſts (as is ſet downe here) in theſe particulars.
Firſt, Solomon let out his vineyard unto keepers, who ſhared with him in the profit and fruits which it afforded, becauſe of their labours, and payed unto him eve…y one of them for his part of the fruits thereof a thouſand peeces of ſilver. But Chriſt lets not out his vineyard ſo, but as his eye is upon it to keep it himſelf, ſo he will have the whole fruits thereof onelyonly to himſelf, that is, to redound onelyonly to his glory, and no man to ſhare with him in any part thereof.
Not but that our Saviour lets alſo forth his vineyard to keepers and dreſſers thereof; as we ſee, Matth. 21. 33. and theſe receive likewiſe their hire or reward, as we ſee in the parable of thoſe who were called to labour in his vineyard, Matth. 20. But the keepers of Solomons vineyard, did keep and dreſſe it in his abſence, whereas the keepers of Chriſts vineyard can do nothing unleſſe he be preſent and a coworker with them. Next the keepers of Chriſts vineyard they ſhall indeed receive a reward for their labours, yea, a very great one, as Daniel ſhowes and the Apoſtle declares, but this cometh from the Maſter of the vineyard himſelfe, who promiſed it, but not from ſhareing in the fruits of the vineyard, 1 Cor. 3. 9. Dan. 12. 3. 1 Cor. 3. 8. 2 Tim. 4. 8.
Obſervations.
1. We ſee here by Chriſts reaping alone the fruit of his vineyard, which onelyonly ſhe brings forth to him, how faithfull his Church is as a chaſte ſpouſe who will not give the glory which is due to him to no creature in heaven nor in earth, Iſay. 42. 8. Pſal. 115. 1 Fa… leſſe will ſhe aſcribe that which is his, to her ſelf or her own merit.
2. Whereas Chriſt ſayes of his vineyard that it is alwaies before him, and he conſequently preſent with the ſame, we may ſee how blaſphemous that doctrine is of the Roman Church and of that beaſt or head thereof, horned like the Lamb but ſpeaking like the Dragon, who affirmeth himſelfe to be Chriſts vicar on earth, as if he himſelfe had deſerted his Church, and let out his vineyard onelyonly to him, as Maſter thereof: who indeed under pretence hereof ſhareth a large part of worldly poſſeſſions, which he calles Peters patrimony, and has coming in unto him daily thouſands of ſilver.
3. Seeing he ſayes that his vineyard is alwaies before him, whoſe eyes are like a flame of fire, ever looking on it, this ſhould warne us all, to look narrowly to our ſelves, and watch over our wayes, ſeeing we have him who is the al-ſeeing God, and the righteous judge of the whole world looking upon us, whereof if we were ever mindfull, it would be a ſoveraigne perſervative to us againſt all ſinne, 2 Chron. 16▪ 9.
Verſ. 13. Thou that dwelleſt in the gardens, the companions hearken to thy voice, cauſe me to heare it.
In theſe words is ſet down the Churches prayer to Chriſt that ſtill ſhe may injoy his preſence in this life, and the comfort of his word with grace that profitably ſhe may heare and obey the ſame, wherein. 1. She calles him, (O thou that dwelleſt in the gardens,) that is, who conſtantly abides and walks in the midſt of thy Church, as we ſee him deſcribed, Rev. 1. 13. (The companions,) that is, thoſe who are thy chaſte worſhippers; therefore called, Pſal. 45. 14. the virgin companions that follow the kings daughter who is all glorious within, (they hearken to thy voice) that is, like the true ſheep of Chriſt, Joh. 10. 3. they hearken and embrace the ſound and pure doctrine that is contained in thy word, and preached by faithfull paſtors, (cauſe me alſo to heare it,) whereby ſhe profeſſes, that it is the ſpeciall grace of God, and gift of his holy ſpirit, that opens the inward eare of the ſoul, whereof he ſpeakes, Rev. 2. 7. And who opens likewiſe the heart, as he did Lidia's, whereby they heare his word aright, beleeve, and obey the ſame.
Obſervations.
1. Out of this ſtyle which ſhe gives him, ſaying, O thou that dwells in the garden, we learne this leſſon of comfort, that Chriſt is not onelyonly preſent with his Church, but as husbands are bidden to dwell with their wives, ſo he, is a dweller with her, 1 Pet. 3. 7. as he has promiſed, Ioh. 14. 23. Yea an indweller in the midſt of her, and in the hearts of all her true members, whom hereafter he ſhall make to dwell with him for ever in the heavens.
2. We ſee here a true note of the true Church of Chriſt, which is, where Chriſts voice ſounds and is heard by his ſheep, and virgin companions, there is his true Church, and they are it onelyonly.
3. As theſe companions hearken to his voice, ſo ſhe deſires that in like manner he would cauſe her to heare it; Where we may obſerve that it is a neceſſary and commendable thing to advert what we ſee to be good in others, and to endeavour to imitate that our ſelves, for which cauſe the Apoſtle recommends his practiſe in ſo farre, as he followed Chriſt, to be a patterne to others, 1 Cor. 11. 1.
4. She ſeeks by prayer this ſpeciall grace from Chriſt, that he would cauſe her to heare his voice, ſo that as all graces are to be ſought by prayer, and from God onelyonly who is the giver thereof, ſo this in particular ſhould be ſought by all ſuch who come to heare Gods word, or reſort thereto conſcionably.
Verſ. 14. Make haſte, my beloved, and be thou like to a roe, or to a young hart upon the mountaines of ſpices.
Laſt of all, as ſhe beganne this ſong with a prayer deſiring him to haſten his firſt coming, ſo ſhe ends it with a prayer deſiring him in like manner with the Church, Revel. 22. 20. To haſten his ſecond coming: which very like ſute, and in the very like words we had before, Chap. 2. 17. OnelyOnly ſhe ſayes here, Be like a roe or young Hart upon the mountaines of ſpices, where ſhe ſpake before of the mountaines of Bether, meaning by theſe mountaines the heavens, called mountaines for their height and the eminency of that happy eſtate of Gods ſaints there; and mountaines of ſpices, for the ſweet delights and pleaſures for evermore, that are at Gods right hand in that place of joy.
Obſervations.
1. We may perceive the difference between the godly and wicked: the remembrance of Chriſt, coming to judgement to the godly is that which ſo overjoyes their heart, that earnoſtly they wiſh the ſame, as the ſolemnity of their mariageday and meeting with Chriſt, when their full redemption ſhall then be accompliſhed; but to the other it torments them before the time, and affects them with trouble of ſpirit, as Chriſts firſt coming did unto Herod, Matth. 2, 3. becauſe then beginnes the accompliſhment in ſoul and body of all their endleſs miſery, and eaſeleſs torments in hells fire for ever.
2. Are the heavens in compariſon of this valley of teares and barren wilderneſs of this world for ſublimity of happineſs, and all ſweet delights like the mountaines of ſpices? O then let us loath this world uſing it onelyonly as if we uſed it not, and climb theſe mountaines by affection and holy deſires here, till we come to the full and reall fruition thereof in glory hereaſter. Which the Lord grant to us for Chriſt ſake. Amen.
Finis octavi Capitis, Cantici Canticorum.
Soli Deo Gloria.
FINIS.
End of the text · William Guild, Loves Intercourse Between the Lamb and His Bride (1658)