In the 7. Verse, We have the 3. part of the Brides first speech; in which, she turneth her self from the Daughters, to the Bride∣groom; and the scope of what she speaks here is, that by apply∣ing Page  85 her self, by prayer and faith, to Christ Jesus (who is, and whom she for comfort acknowledges to be the great and good Shepherd of his sheep, Ioh. 10. 11.) she may be guarded against the hurtful effects of these two evils which she acknowledged in the former verse, to wit, afflictions and sinful infirmities; In respect of the one, she desires Christ's guiding; and in respect of the o∣ther, his consolation; that so she being under his charge, may be upheld by him, and kept from miscarrying: That this is the scope, and so depends upon the former verse, especially the last part of it, will be clear by comparing the last part of this verse, and the last part of the former together. There are these three in it. 1. The title given to Christ. 2. The petition, or thing sought. 3. The argument, whereby it is inforced.

First, The title is a sweet and affectionat one, O thou whom my soul loveth. In this title these things are implyed, 1. A loveli∣nesse in Christ, and such a soul-affecting and ravishing lovelinesse, as no creature-beauty hath, nor can have. 2. An ardent and ve∣hement love in her towards him, so that she might say, her soul loved, honoured desired, and esteemed him. 3. A dis-relishing of all things beside Christ, as nothing; He is the only object her soul loves, he alone hath her heart, and is in the throne as chief in her affections, and hath no allowed co-partner there, to whom this title may be applyed. 4. It's implyed, what title Christ will best accept of, even that which beares out most affection to him; there can be no greater honour, or more acceptable piece of re∣spect put on him by a Believer, than this, to owne him and avow him as the only object of his souls love; as the Bride doth here, O thou whom my soul loveth!

2. The thing that is here sought by the Bride, is set down in two petitions, meetting with the two-fold strait she was in, to wit, of crosses and infirmities; and because fear of sin weighed her most, she begins with the suit that might guard against that, and in the reason presseth it most. The first Petition then is, Tell me where thou feedest, (to wit, thy flock,) for feeding, here is to be understood actively, that is, where he feeds others; and not passively (as in other places) where he feeds and delights Page  86 himself. The 2 Petition is, Tell me where thou makest thy flocks to rest at noon; That is, make me know, where and how thou com∣forts and refreshes thy people, under scorching persecutions and tryals: So these Petitions go upon the relation that is between Christ and his people, of Shepherd and flock, which is frequent in Scripture. In sum, that which she seeks, is this, Thou who guids all thine, as a shepherd doth a flock, let me know how thou orders thy people, and carries them through in times of snares, and where thou refreshest them in time of trouble: These being the two great duties of a shepherd, are well performed by Christ. 1. It's his work to feed them, and lead them in whole∣some and safe pastures, Psal. 23. And, 2. to give them quiet and cool resting-places in the time of heat, when the Sun becomes scorch∣ing; and therefore prayeth she to him, Seing thou dost both these to thine, let me know the right way of partaking of the be∣nefit of thy care. Which two Petitions imply, 1. That there is a neer relation betwixt Christ and all Believers, he is the shepherd, and they the flock. Isa. 40. 11. Ezek. 34. 11. 12. Psal. 23. 1, 2. 2. That Christ's flock may be, yea, usually are in hazard both of sin or straying, and also of affliction. 3. That Christ Jesus is tender of his people, in reference to any hazard they are in of sin, or suf∣fering; He is the good shepherd, Ioh. 10. 11. he carries the lambs in his bosom, Isa. 40. 11. he stands and feeds his flock, Micah 5. 4. 4. That he hath resting-places, and shaddows for refreshing and hiding his people, in all the stormes and heats they may meet with. 5. That Believers sometimes under straits, may not know well how, either to rid themselves out of tentations, or to quiet themselves under crosses, till he help them with light and strength: they cannot know the Well, whence their supply and conso∣lation cometh, till it be discovered, as it was to Hagar. 6. That even then, when they know not how to be guarded against sin, and shaddowed under suffering, Christ knows both, and hath help in both these cases provided for them. 7. That as it's he who must guide them in snares, and support them in sufferings; so Be∣lievers, when they are at their own wits-end in respect of both, Page  87 ought even then to look for help and direction in these from him.

The reason presseth for his guiding, with a great weight; For, why (saith she) should I be as one that turnes aside, after the flocks of thy companions? In which, these things are implyed, 1. That Christ may have companions, (not who are indeed so, but) such who •et themselves up equally beside him, and make it their design to have others to follow them, but do not follow Christ them∣selves; Thus Hereticks, false Christs, Matth. 24. 23, 24. lusts, idols, or whatever is equalled or preferred to Christ, and not subjected to him, is made, as it were, his companion: sure, the scope shews, they were not friendly companions; but it speaks the nature of corrupt men, who are seducers, and the sin of se∣duced people, that the one seeks to themselves, and the other attributes to them, too much. 2. That these companions may have flocks, and many followers, even as our Lord Jesus hath, so Matth. 24. 23. 2 Pet. 2. 1, &c. 3. That Believers, if not by Christs care prevented, may go astray after some of these compa∣nions, and throng on in a way of error and defection with them. 4. That Believers will be afraid of this ill, and also sensible of their own propensnesse to it. 5. It imports an abhorrency and indignation at that evil, of being carried away a whooring from Christ, Why (saith she) should I be, &c? 6. She accounts it a great mercy to be kept in Christ's way, and makes it a main piece of her prayer, that this may be granted to her as her mercy. 7. She exercises faith on Christ, and vents her requests by prayer to him, concerning every thing she wants; be wanting what will, she betakes her self to him for the obtaining of it. 8. Where there is a loathnesse to go astray, or fall in snares, it will stir up to serious wrestling with Christ to prevent it. 9. Hazard of sin to Believers (who are sensible of their inclination to go astray) and weaknesse to hold on in Gods way, is a great motive that being made use of in prayer, hath much weight for obtaining di∣rection, and an hearing from Christ; as it is a notable spur to stir up to pray seriously, For (saith she) why should I be, &c? which speaketh forth her indignation against every wrong way, and her Page  88 expectation, that if any thing prevailed with him, that would; and so we will find her successe in this suit, to follow in the next words.